NPS NRP Executive Summary ; Project Summary: The project concerns two concepts for naval warfighting: common tactical air picture (CTAP) and combat identification (CID). The CTAP process collects, processes, and analyzes data from a vast network of sensors, platforms, and decision makers and provides situational awareness to air warfare decision makers in a kill chain process. The CID process locates and labels critical airborne objects (as friendly, hostile, or neutral) with high precision and efficiency based on a CTAP as part of the core kill chain process. The existing methods of CTAP and CID involve wide ranges of participating platforms, such as destroyers, cruisers, carriers, fighter attack aircraft and tactical airborne early warning aircraft; participating sensors, such as Radar, Forward Looking Infrared (FLIR), Identification Friend or Foe (IFF), Precision Participation Location Identifier (PPLI), and National Technical Means (NTM); and Participating Networks and Systems, such as the Aegis combat system, Cooperative Engagement Capability (CEC), and Link-16. CID is notoriously a very difficult function, often more art than science process is still very manual, and decision makers can experience cognitive overload, so analytics is just one aspect of CID. Challenges in the CID process include (1) extremely short time for fusion, decision-making, and targeting; (2) uncertain and/or missing data outside sensor (e.g. radar, radio) ranges; (3) manual decision-making; (4) heterogeneous data sources for fusion and decision-making; and (5) multiple decision-makers in the loop. The CTAP and CID problems can be seen as both Big Data and no data. On one hand, the data used for CID comes from a combination of massively cooperative and non-cooperative sensors, organic sensors, and non-sensor information (where, typically, each sensor collects certain attributes). The big CID data then needs to be fused over time and space since they are collected in a distributed fashion. On the other hand, adversaries often conceal and change their true intentions, therefore rare or no data are observed for analyzing anomalous and adversarial behavior. Therefore, the CTAP, CID, and kill chain problems are challenging application areas for analytic, machine learning (ML), or artificial intelligence (AI) methods. n the past, we demonstrated that Big Data techniques and deep analytics can provide potentially useful information assisting the CTAP and CID. Big Data (BD) techniques allow the distributed acquisition and fusion of disparate and crucial combat data in real-time or near real-time. This year, we made advancements as follows: - We investigated specifically the Defense Information Systems Agency (DISA)'s Big Data Platform (BDP). BDP is designed for real time processing of Big Data beginning at ingestion and ultimately presenting useful data visualizations that may alert decision makers for anomalies. - We analyzed the Automatic Dependent Surveillance-Broadcast (ADS-B). ADS-B functions with Global Positioning System (GPS) satellite, rather than radar technology, more accurately observe and track air traffic. Aircraft equipped with an ADS-B Out transmitter sends position, altitude, heading, that relays the information to air traffic controllers and other aircraft. Our work in progress applies various Big Data, and deep learning including ML/AI tools to predict if a flight is commercial or military. ; OPNAV N2/N6 CID ; NPS Naval Research Program ; NPS-18-N193-A ; Approved for public release; distribution is unlimited.
Among the various natural hazards, mass movements (MM) are probably the most damaging to the natural and human environment in the Mediterranean countries, including Lebanon which represents a good case study of mountainous landscape. Although affecting vast areas in the country, the phenomenon was not studied at regional scale, and related maps are still lacking. Therefore, this research deals with the use of remote sensing and geographic information system (GIS) techniques in studying MM in Lebanon. In this context, the first part reviews existing knowledge on the topics of mass movements (MM) specifically in the Mediterranean region, and defines research gaps. It exposes the diverse types of MM, their magnitudes, the causative agents and their bad consequences. It clarifies confusions related to MM-terms (hazard, susceptibility, risk, etc.), and compares the efficiencies of the most used methods for MM susceptibility/hazard zonation. It includes also a statement on remote sensing and GIS benefits and constraints in mass movement studies, pointing out possible ways of research. The second part is dedicated to the detailed description of the study area "the Mediteranean slopes of central to north Lebanon" within Lebanon. Physical/morphodynamic and socioeconomic characteristics of the area are exposed, as well as the natural hazards, MM events, their socio-economic impacts and mitigation measures. All previous studies about MM hazard in Lebanon are reviewed. The studied area, extending from the Mediterranean coast to around 3000 m elevation, covers ~36% of the total area of Lebanon. It represents the geoenvironmental diversity of this country in terms of geology, soil, hydrography, land cover and climate. It is characterized by problematic human activities (e.g., chaotic urban expansion, artificial recharge of groundwater, overgrazing, forest fire) enhancing environmental decline and inducing MM, with minimal government control. The third part compares the applicability of different satellite sensors (Landsat TM, IRS, SPOT4) and preferred image processing techniques (False Color Composite "FCC", Pansharpen, Principal component analysis "PCA", Anaglyph) for the mapping of MM recognized as landslides, rock/debris falls and earth flows. Results from the imagery have been validated by field surveys and analysis of IKONOS imagery (1 m) acquired in some locations witnessing major MM during long periods. Then, levels of accuracies of detected MM from satellite imageries were plotted. This study has demonstrated that the anaglyph produced from the two panchromatic stereo-pairs SPOT4 images remains the most effective tool setting the needed 3-D properties for visual interpretation and showing maximum accuracy of 69%. The PCA pan-sharpen Landsat TM-IRS image gave better results in detecting MM, among other processing techniques, with maximum accuracy level of 62%. The errors in interpretation fluctuate not only according to the processing technique, but also due to the difference in MM type. They are minimal once 3D anaglyph SPOT4 is considered, varying between 31% (landslides), 36% (rock and debris falls) and reaching 46% in the case of earth and debris flows. The fourth part explores relationships between MM occurrence and different factor terrain parameters. Parameters expressed by: 1- preconditioning factors, like: elevation, slope gradient, slope aspect, slope curvature, lithology, proximity to fault line, karst type, distance to quarries, soil type, distance to drainage line, distance to water sources, land cover/use, and proximity to roads, and 2- triggering MM factors, like: rainfall quantity, seismic events,floods and forest fires, were correlated with MM using GIS-approaches. This study indicates, depending on bivariate remote sensing and GIS statistical correlations (Kendall Tau-b correlation), that lithology is the most influencing on MM occurrence, having the highest correlation with other parameters (i.e. 7 times correlated at 1% level of significance and 3 times at 5%). It also shows that statistical correlations to mass movements exist best between parameters at the following decreasing order of importance: soil type/distance to water sources (acting similarly on MM occurrence), karst/distance to quarries/land cover-use, proximity to faults, slope gradient/proximity to roads/floods, seismic events, elevation/slope aspect/forest fires. These correlations were verified and checked through field observations and explained using univariate statistical correlations. Therefore, they could be extrapolated to other Mediterranean countries having similar geoenvironmental conditions. The fifth part proposes a mathematical decision making method - Valuing Analytical Bi- Univariate (VABU) that considers two-level weights for mapping MM susceptibility/hazard (1:50,000 cartographic scale) within the study area. The reliability of this method is examined through field surveys and depending on a GIS comparison with other statistical methods - Valuing accumulation Area (VAA) (depending on one weight level) and Information Value (InfoVal) (requiring detailed measurements of MM areas). Three susceptibility maps were derived using preconditioning parameters, while hazard maps were produced from triggering ones. The coincidence values of overlapping susceptibility maps were found to be equal to 47.5% (VABU/VAA), 54% (VABU/InfoVal) and 38% (VAA/InfoVal). The agreement between hazard maps showed closer values than susceptibility ones, oscillating between 36.5% (VAA/InfoVal), 39% (VABU/VAA), and 44 % (VABU/InfoVal). Field verification indicates that the total precision of the produced susceptibility maps ranges from 52.5% (VAA method), 67.5% (InfoVal method) and 77.5% (VABU method). This demonstrates the efficiency of our method, which consequently can be adopted for predictive mapping of MM susceptibility/hazard in other areas in Lebanon and may be easily extrapolated using the functional capacities of GIS. The sixth part predicts the geographic distribution and volume of block falls (m3) across the study area using GIS decision-tree modelling. Such mapping was unavailable in Lebanon, but also in many other countries putting effort on landslide research rather than other types of MM. Several decision-tree models were developed using (1) all terrain parameters, (2) topographic parameters only, (3) geologic parameters only, and adopting various processing techniques (pruned and unpruned trees). The best regression tree model combined all parameters and explained 80% of the variability in field blocks falls' measurements. The unpruned model built using four geological parameters (lithology, soil type, proximity to fault line, and karst type) seems also interesting, classifying 68% of block falls and referring to a small amount of input data (4 parameters). The produced predictive quantitative block falls' map at 1:50,000 appears extremely useful for decision-making, helping adoption of mitigation measures to reduce the occurrence of harmful block falls. The seventh part focuses on monitoring MM activity through integrating space borne radar data and Global Positioning System (GPS) techniques. ERS radar imageries were processed using InSAR and permanent scatters techniques. The analysis showed difficulties in detecting ground deformations due to MM. Nevertheless, the analysis is still in its preliminary stage and future planned work will take into consideration other manipulating procedures for detecting the displacements. On the other hand, a GPS installation in Hammana area; one of the Lebanese villages lying in a major landslide, was conducted. Two campaigns were raised, but results are still lacking since there is not enough data accumulation. More observations are still needed to build up a comprehensive picture on the direction and velocity of the movement. ; Parmi les aléas naturels, les mouvements de terrain (MT) sont probablement les plus nuisibles à l'environnement naturel et humain, notamment dans les pays méditerranéens, incluant le Liban qui représente un bon cas d'étude de région montagneuse. Ce phénomène n'a pas été étudié à l'échelle régionale bien qu'il affecte de vastes zones dans ce pays, et les cartes d'aléa manquent encore. La recherche présentée ici est consacrée à l'utilisation des techniques de télédétection et des systèmes d'informations géographiques (SIG), pour l'étude des MT au Liban. La première partie passe en revue les connaissances existantes sur le thème des mouvements de terrain (MT), plus spécifiquement dans la région méditerranéenne, et définit les lacunes de recherche. Elle expose les divers types existants de MT, leurs magnitudes, les agents causatifs, et leurs effets. Elle clarifie la terminologie utilisée pour les MT (aléa, susceptibilité, risque, etc.), et compare les méthodes les plus utilisées pour la cartographie de l'aléa/susceptibilité aux MT. Elle présente aussi un état des avantages et problèmes de la télédétection et du SIG dans les études de mouvements de terrain, en insistant sur les voies possibles de recherche. La deuxième partie est consacrée à la description détaillée de la région d'étude qui couvre les versants méditerranéens du nord du Liban central. Les caractéristiques physiques/morphodynamiques et socio-économiques de cette région sont exposées, ainsi que les aléas naturels, les événements de MT, les impacts socio-économiques et les mesures de conservation. Toutes les études sur l'aléa MT au Liban sont revisitées. La région d'étude, s'étendant de la côte méditerranéenne jusqu'à 3000 m d'altitude, couvre à peu près 36 % de la superficie totale du Liban. Elle est représentative de la diversité géo-environnementale de ce pays en termes de géologie, sol, hydrographie, occupation du sol et climat. Elle se caractérise par des activités humaines problématiques (par exemple une expansion urbaine chaotique, la recharge artificielle des eaux souterraines, un surpâturage, des incendies de forêt), accroissant la dégradation de l'environnement et induisant les MT, avec un contrôle gouvernemental minime. La troisième compare l'efficacité de différents capteurs satellitaires à résolutions variées (Landsat TM, IRS, SPOT4) et diverses techniques de traitement d'image (composition colorée, fusion, analyse en composantes principales ACP, vision stéréoscopique) pour la détection visuelle des mouvements de terrain classés en glissements, éboulements de blocs rocheux et de débris, et coulées de boue. Les résultats ont été validés sur le terrain et en analysant des images IKONOS (1 m) acquises en certaines localités menacées par des MT sur de longues périodes. Ensuite, les niveaux de précision de la détection des MT à partir des images satellitaires ont été calculés. Cette étude a montré que l'anaglyphe produit à partir des images panchromatiques stéréo SPOT4 reste l'outil le plus efficace grâce aux caractéristiques 3D jouant un rôle essentiel dans l'interprétation visuelle et montrant un niveau de précision (pourcentage des MT détectés et vérifiés sur le terrain) maximal de 69 %. De plus, l'image de fusion Landsat TM-IRS, calculée par ACP, fournit des résultats de détection des MT meilleurs que les autres techniques, avec un niveau de précision de 62 %. Les erreurs d'interprétation fluctuent non seulement en fonction de la technique de traitement utilisée, mais aussi en fonction des types de MT. Elles sont minimes quand l'anaglyphe (3D) SPOT4 est pris en considération, variant de 31 % (glissements), 36 % (éboulements de blocs rocheux et de débris) à 46 % dans le cas des coulées de boue. La quatrième partie explore les relations entre l'occurrence de MT et les paramètres du terrain. Ces paramètres sont: 1- les facteurs de prédisposition, comme l'altitude, la pente en gradient, l'aspect de pente, la courbure de pente, la lithologie, la proximité aux failles, le type de karst, la distance aux carrières, le type de sol, la distance aux réseaux de drainage, la distance aux sources, l'occupation/utilisation du sol et la proximité aux routes, et 2- les facteurs déclenchants, comme la quantité de pluies, les événements sismiques, les inondations et les incendies de forêt, qui ont été corrélés avec les MT en utilisant les approches SIG. Cette étude montre, en se basant sur les corrélations statistiques bi-variées satellitaires et SIG (corrélation Kendal Tau-b), que la lithologie est ce qui influence le plus l'occurrence des MT, puisqu'elle a la corrélation la plus élevée avec les autres paramètres (7 fois corrélée à un niveau de signification de 1 %, et 3 fois à 5 %). Elle montre aussi que les corrélations statistiques entre ces paramètres et les mouvements de terrain existent suivant l'ordre d'importance décroissant suivant : type de sol/distance aux sources (agissant de manière similaire sur l'occurrence des MT), karst/distance aux carrières/occupation/utilisation du sol, proximité aux failles, gradient de pente/proximité aux routes/inondations, événements sismiques, altitude/aspect de pente/incendies de forêt. Ces corrélations sont vérifiées sur le terrain et expliquées en utilisant des corrélations statistiques uni-variées. Par conséquent, elles peuvent être extrapolées à d'autres pays méditerranéens caractérisés par des conditions géoenvironnementales similaires. La cinquième partie propose une méthode mathématique décisionnelle (méthode analytique bi-univariée d'évaluation ou "Valuing Analytical Bi-Univariate (VABU)") qui considère deux niveaux de pondération pour la cartographie de l'aléa/susceptibilité des MT (échelle 1/50000) dans la région d'étude. La fiabilité de cette méthode est examinée sur le terrain et en la comparant avec d'autres méthodes statistiques - Valuing accumulation Area (VAA) (un seul niveau d'évaluation) and Information Value (InfoVal) (nécessitant des mesures détaillées des MT). Trois cartes de susceptibilité sont dérivées en utilisant les facteurs conditionnant l'occurrence des MT, tandis que les cartes d'aléa sont produites à partir des facteurs déclenchants. Les valeurs de coïncidence de superposition des cartes de susceptibilité sont de 47,5 % (VABU/VAA), 54 % (VABU/InfoVal) et 38% (VAA/InfoVal), respectivement. L'accord entre les cartes d'aléas montre des valeurs proches de celles des cartes de susceptibilité, variant entre 36,5 % (VAA/InfoVal), 39 % (VABU/VAA), et 44 % (VABU/InfoVal). La validation sur le terrain indique que la précision totale des cartes de susceptibilité produites varie entre 52,5% (méthode VAA), 67,5% (méthode InfoVal) et 77,5% (méthode VABU). Cela démontre l'efficacité de notre méthode qui peut être adoptée pour une cartographie prédictive de l'aléa et de la susceptibilité des MT dans d'autres régions au Liban, et peut être aussi aisément extrapolée en utilisant les capacités fonctionnelles du SIG. La sixième partie prédit la distribution géographique et le volume des blocs rocheux (m3) dans la région d'étude en utilisant la modélisation suivant un arbre décisionnel. Une telle cartographie est indisponible au Liban, mais aussi dans d'autres pays qui portent plutôt leur effort sur la recherche des glissements plutôt que les autres types de MT. Plusieurs modèles d'arbres décisionnels ont été développés en utilisant, (1) tous les paramètres de terrain, (2) les paramètres topographiques uniquement, (3) les paramètres géologiques, et en adoptant plusieurs techniques de traitement. Le meilleur arbre de régression combine tous les paramètres et explique 80 % de la variabilité dans les mesures des blocs rocheux sur le terrain. Le modèle construit en utilisant les quatre paramètres géologiques (lithologie, type de sol, proximité aux failles et type de karst) parait aussi intéressant car il classe 68 % des blocs rocheux tout en se référant à un petit nombre de données d'entrée (4 paramètres). La carte produite de 'prédiction quantitative des blocs rocheux' à l'échelle du 1/50 000 apparait extrêmement utile pour la décision, aidant à l'adoption des mesures de conservation afin de réduire l'occurrence de movements nuisibles de blocs rocheux. La septième partie s'intéresse à la surveillance de l'activité des MT à travers l'intégration des données spatiales radar et des techniques GPS (Système de positionnement global). Les données radar ERS sont traitées en utilisant les techniques InSAR et des réflecteurs permanents. Cette analyse montre des difficultés pour la détection des MT. Cependant, elle est jusqu'à présent préliminaire, et un plan de travail futur prendra en considération d'autres traitements pour la détection des déplacements. D'un autre côté, une installation GPS a été effectuée dans la région de Hammana, un village libanais menacé par un grand glissement. Deux campagnes ont été rassemblées, mais les résultats manquent encore puisqu'il n'y a pas des données accumulées suffisantes. Plus d'observations sont nécessaires afin de construire une représentation compréhensive de la direction et de la vitesse du mouvement.
Among the various natural hazards, mass movements (MM) are probably the most damaging to the natural and human environment in the Mediterranean countries, including Lebanon which represents a good case study of mountainous landscape. Although affecting vast areas in the country, the phenomenon was not studied at regional scale, and related maps are still lacking. Therefore, this research deals with the use of remote sensing and geographic information system (GIS) techniques in studying MM in Lebanon. In this context, the first part reviews existing knowledge on the topics of mass movements (MM) specifically in the Mediterranean region, and defines research gaps. It exposes the diverse types of MM, their magnitudes, the causative agents and their bad consequences. It clarifies confusions related to MM-terms (hazard, susceptibility, risk, etc.), and compares the efficiencies of the most used methods for MM susceptibility/hazard zonation. It includes also a statement on remote sensing and GIS benefits and constraints in mass movement studies, pointing out possible ways of research. The second part is dedicated to the detailed description of the study area "the Mediteranean slopes of central to north Lebanon" within Lebanon. Physical/morphodynamic and socioeconomic characteristics of the area are exposed, as well as the natural hazards, MM events, their socio-economic impacts and mitigation measures. All previous studies about MM hazard in Lebanon are reviewed. The studied area, extending from the Mediterranean coast to around 3000 m elevation, covers ~36% of the total area of Lebanon. It represents the geoenvironmental diversity of this country in terms of geology, soil, hydrography, land cover and climate. It is characterized by problematic human activities (e.g., chaotic urban expansion, artificial recharge of groundwater, overgrazing, forest fire) enhancing environmental decline and inducing MM, with minimal government control. The third part compares the applicability of different satellite sensors (Landsat TM, IRS, SPOT4) and preferred image processing techniques (False Color Composite "FCC", Pansharpen, Principal component analysis "PCA", Anaglyph) for the mapping of MM recognized as landslides, rock/debris falls and earth flows. Results from the imagery have been validated by field surveys and analysis of IKONOS imagery (1 m) acquired in some locations witnessing major MM during long periods. Then, levels of accuracies of detected MM from satellite imageries were plotted. This study has demonstrated that the anaglyph produced from the two panchromatic stereo-pairs SPOT4 images remains the most effective tool setting the needed 3-D properties for visual interpretation and showing maximum accuracy of 69%. The PCA pan-sharpen Landsat TM-IRS image gave better results in detecting MM, among other processing techniques, with maximum accuracy level of 62%. The errors in interpretation fluctuate not only according to the processing technique, but also due to the difference in MM type. They are minimal once 3D anaglyph SPOT4 is considered, varying between 31% (landslides), 36% (rock and debris falls) and reaching 46% in the case of earth and debris flows. The fourth part explores relationships between MM occurrence and different factor terrain parameters. Parameters expressed by: 1- preconditioning factors, like: elevation, slope gradient, slope aspect, slope curvature, lithology, proximity to fault line, karst type, distance to quarries, soil type, distance to drainage line, distance to water sources, land cover/use, and proximity to roads, and 2- triggering MM factors, like: rainfall quantity, seismic events,floods and forest fires, were correlated with MM using GIS-approaches. This study indicates, depending on bivariate remote sensing and GIS statistical correlations (Kendall Tau-b correlation), that lithology is the most influencing on MM occurrence, having the highest correlation with other parameters (i.e. 7 times correlated at 1% level of significance and 3 times at 5%). It also shows that statistical correlations to mass movements exist best between parameters at the following decreasing order of importance: soil type/distance to water sources (acting similarly on MM occurrence), karst/distance to quarries/land cover-use, proximity to faults, slope gradient/proximity to roads/floods, seismic events, elevation/slope aspect/forest fires. These correlations were verified and checked through field observations and explained using univariate statistical correlations. Therefore, they could be extrapolated to other Mediterranean countries having similar geoenvironmental conditions. The fifth part proposes a mathematical decision making method - Valuing Analytical Bi- Univariate (VABU) that considers two-level weights for mapping MM susceptibility/hazard (1:50,000 cartographic scale) within the study area. The reliability of this method is examined through field surveys and depending on a GIS comparison with other statistical methods - Valuing accumulation Area (VAA) (depending on one weight level) and Information Value (InfoVal) (requiring detailed measurements of MM areas). Three susceptibility maps were derived using preconditioning parameters, while hazard maps were produced from triggering ones. The coincidence values of overlapping susceptibility maps were found to be equal to 47.5% (VABU/VAA), 54% (VABU/InfoVal) and 38% (VAA/InfoVal). The agreement between hazard maps showed closer values than susceptibility ones, oscillating between 36.5% (VAA/InfoVal), 39% (VABU/VAA), and 44 % (VABU/InfoVal). Field verification indicates that the total precision of the produced susceptibility maps ranges from 52.5% (VAA method), 67.5% (InfoVal method) and 77.5% (VABU method). This demonstrates the efficiency of our method, which consequently can be adopted for predictive mapping of MM susceptibility/hazard in other areas in Lebanon and may be easily extrapolated using the functional capacities of GIS. The sixth part predicts the geographic distribution and volume of block falls (m3) across the study area using GIS decision-tree modelling. Such mapping was unavailable in Lebanon, but also in many other countries putting effort on landslide research rather than other types of MM. Several decision-tree models were developed using (1) all terrain parameters, (2) topographic parameters only, (3) geologic parameters only, and adopting various processing techniques (pruned and unpruned trees). The best regression tree model combined all parameters and explained 80% of the variability in field blocks falls' measurements. The unpruned model built using four geological parameters (lithology, soil type, proximity to fault line, and karst type) seems also interesting, classifying 68% of block falls and referring to a small amount of input data (4 parameters). The produced predictive quantitative block falls' map at 1:50,000 appears extremely useful for decision-making, helping adoption of mitigation measures to reduce the occurrence of harmful block falls. The seventh part focuses on monitoring MM activity through integrating space borne radar data and Global Positioning System (GPS) techniques. ERS radar imageries were processed using InSAR and permanent scatters techniques. The analysis showed difficulties in detecting ground deformations due to MM. Nevertheless, the analysis is still in its preliminary stage and future planned work will take into consideration other manipulating procedures for detecting the displacements. On the other hand, a GPS installation in Hammana area; one of the Lebanese villages lying in a major landslide, was conducted. Two campaigns were raised, but results are still lacking since there is not enough data accumulation. More observations are still needed to build up a comprehensive picture on the direction and velocity of the movement. ; Parmi les aléas naturels, les mouvements de terrain (MT) sont probablement les plus nuisibles à l'environnement naturel et humain, notamment dans les pays méditerranéens, incluant le Liban qui représente un bon cas d'étude de région montagneuse. Ce phénomène n'a pas été étudié à l'échelle régionale bien qu'il affecte de vastes zones dans ce pays, et les cartes d'aléa manquent encore. La recherche présentée ici est consacrée à l'utilisation des techniques de télédétection et des systèmes d'informations géographiques (SIG), pour l'étude des MT au Liban. La première partie passe en revue les connaissances existantes sur le thème des mouvements de terrain (MT), plus spécifiquement dans la région méditerranéenne, et définit les lacunes de recherche. Elle expose les divers types existants de MT, leurs magnitudes, les agents causatifs, et leurs effets. Elle clarifie la terminologie utilisée pour les MT (aléa, susceptibilité, risque, etc.), et compare les méthodes les plus utilisées pour la cartographie de l'aléa/susceptibilité aux MT. Elle présente aussi un état des avantages et problèmes de la télédétection et du SIG dans les études de mouvements de terrain, en insistant sur les voies possibles de recherche. La deuxième partie est consacrée à la description détaillée de la région d'étude qui couvre les versants méditerranéens du nord du Liban central. Les caractéristiques physiques/morphodynamiques et socio-économiques de cette région sont exposées, ainsi que les aléas naturels, les événements de MT, les impacts socio-économiques et les mesures de conservation. Toutes les études sur l'aléa MT au Liban sont revisitées. La région d'étude, s'étendant de la côte méditerranéenne jusqu'à 3000 m d'altitude, couvre à peu près 36 % de la superficie totale du Liban. Elle est représentative de la diversité géo-environnementale de ce pays en termes de géologie, sol, hydrographie, occupation du sol et climat. Elle se caractérise par des activités humaines problématiques (par exemple une expansion urbaine chaotique, la recharge artificielle des eaux souterraines, un surpâturage, des incendies de forêt), accroissant la dégradation de l'environnement et induisant les MT, avec un contrôle gouvernemental minime. La troisième compare l'efficacité de différents capteurs satellitaires à résolutions variées (Landsat TM, IRS, SPOT4) et diverses techniques de traitement d'image (composition colorée, fusion, analyse en composantes principales ACP, vision stéréoscopique) pour la détection visuelle des mouvements de terrain classés en glissements, éboulements de blocs rocheux et de débris, et coulées de boue. Les résultats ont été validés sur le terrain et en analysant des images IKONOS (1 m) acquises en certaines localités menacées par des MT sur de longues périodes. Ensuite, les niveaux de précision de la détection des MT à partir des images satellitaires ont été calculés. Cette étude a montré que l'anaglyphe produit à partir des images panchromatiques stéréo SPOT4 reste l'outil le plus efficace grâce aux caractéristiques 3D jouant un rôle essentiel dans l'interprétation visuelle et montrant un niveau de précision (pourcentage des MT détectés et vérifiés sur le terrain) maximal de 69 %. De plus, l'image de fusion Landsat TM-IRS, calculée par ACP, fournit des résultats de détection des MT meilleurs que les autres techniques, avec un niveau de précision de 62 %. Les erreurs d'interprétation fluctuent non seulement en fonction de la technique de traitement utilisée, mais aussi en fonction des types de MT. Elles sont minimes quand l'anaglyphe (3D) SPOT4 est pris en considération, variant de 31 % (glissements), 36 % (éboulements de blocs rocheux et de débris) à 46 % dans le cas des coulées de boue. La quatrième partie explore les relations entre l'occurrence de MT et les paramètres du terrain. Ces paramètres sont: 1- les facteurs de prédisposition, comme l'altitude, la pente en gradient, l'aspect de pente, la courbure de pente, la lithologie, la proximité aux failles, le type de karst, la distance aux carrières, le type de sol, la distance aux réseaux de drainage, la distance aux sources, l'occupation/utilisation du sol et la proximité aux routes, et 2- les facteurs déclenchants, comme la quantité de pluies, les événements sismiques, les inondations et les incendies de forêt, qui ont été corrélés avec les MT en utilisant les approches SIG. Cette étude montre, en se basant sur les corrélations statistiques bi-variées satellitaires et SIG (corrélation Kendal Tau-b), que la lithologie est ce qui influence le plus l'occurrence des MT, puisqu'elle a la corrélation la plus élevée avec les autres paramètres (7 fois corrélée à un niveau de signification de 1 %, et 3 fois à 5 %). Elle montre aussi que les corrélations statistiques entre ces paramètres et les mouvements de terrain existent suivant l'ordre d'importance décroissant suivant : type de sol/distance aux sources (agissant de manière similaire sur l'occurrence des MT), karst/distance aux carrières/occupation/utilisation du sol, proximité aux failles, gradient de pente/proximité aux routes/inondations, événements sismiques, altitude/aspect de pente/incendies de forêt. Ces corrélations sont vérifiées sur le terrain et expliquées en utilisant des corrélations statistiques uni-variées. Par conséquent, elles peuvent être extrapolées à d'autres pays méditerranéens caractérisés par des conditions géoenvironnementales similaires. La cinquième partie propose une méthode mathématique décisionnelle (méthode analytique bi-univariée d'évaluation ou "Valuing Analytical Bi-Univariate (VABU)") qui considère deux niveaux de pondération pour la cartographie de l'aléa/susceptibilité des MT (échelle 1/50000) dans la région d'étude. La fiabilité de cette méthode est examinée sur le terrain et en la comparant avec d'autres méthodes statistiques - Valuing accumulation Area (VAA) (un seul niveau d'évaluation) and Information Value (InfoVal) (nécessitant des mesures détaillées des MT). Trois cartes de susceptibilité sont dérivées en utilisant les facteurs conditionnant l'occurrence des MT, tandis que les cartes d'aléa sont produites à partir des facteurs déclenchants. Les valeurs de coïncidence de superposition des cartes de susceptibilité sont de 47,5 % (VABU/VAA), 54 % (VABU/InfoVal) et 38% (VAA/InfoVal), respectivement. L'accord entre les cartes d'aléas montre des valeurs proches de celles des cartes de susceptibilité, variant entre 36,5 % (VAA/InfoVal), 39 % (VABU/VAA), et 44 % (VABU/InfoVal). La validation sur le terrain indique que la précision totale des cartes de susceptibilité produites varie entre 52,5% (méthode VAA), 67,5% (méthode InfoVal) et 77,5% (méthode VABU). Cela démontre l'efficacité de notre méthode qui peut être adoptée pour une cartographie prédictive de l'aléa et de la susceptibilité des MT dans d'autres régions au Liban, et peut être aussi aisément extrapolée en utilisant les capacités fonctionnelles du SIG. La sixième partie prédit la distribution géographique et le volume des blocs rocheux (m3) dans la région d'étude en utilisant la modélisation suivant un arbre décisionnel. Une telle cartographie est indisponible au Liban, mais aussi dans d'autres pays qui portent plutôt leur effort sur la recherche des glissements plutôt que les autres types de MT. Plusieurs modèles d'arbres décisionnels ont été développés en utilisant, (1) tous les paramètres de terrain, (2) les paramètres topographiques uniquement, (3) les paramètres géologiques, et en adoptant plusieurs techniques de traitement. Le meilleur arbre de régression combine tous les paramètres et explique 80 % de la variabilité dans les mesures des blocs rocheux sur le terrain. Le modèle construit en utilisant les quatre paramètres géologiques (lithologie, type de sol, proximité aux failles et type de karst) parait aussi intéressant car il classe 68 % des blocs rocheux tout en se référant à un petit nombre de données d'entrée (4 paramètres). La carte produite de 'prédiction quantitative des blocs rocheux' à l'échelle du 1/50 000 apparait extrêmement utile pour la décision, aidant à l'adoption des mesures de conservation afin de réduire l'occurrence de movements nuisibles de blocs rocheux. La septième partie s'intéresse à la surveillance de l'activité des MT à travers l'intégration des données spatiales radar et des techniques GPS (Système de positionnement global). Les données radar ERS sont traitées en utilisant les techniques InSAR et des réflecteurs permanents. Cette analyse montre des difficultés pour la détection des MT. Cependant, elle est jusqu'à présent préliminaire, et un plan de travail futur prendra en considération d'autres traitements pour la détection des déplacements. D'un autre côté, une installation GPS a été effectuée dans la région de Hammana, un village libanais menacé par un grand glissement. Deux campagnes ont été rassemblées, mais les résultats manquent encore puisqu'il n'y a pas des données accumulées suffisantes. Plus d'observations sont nécessaires afin de construire une représentation compréhensive de la direction et de la vitesse du mouvement.
1. Noted ancient investigations -- 1.1 Size of the Earth -- 1.2 Contributions of Newton and contemporaries -- 1.3 The period after Newton -- References -- 2. Determination of the mean density of the Earth -- 2.1 Bouguer's experiments in Peru -- 2.2 The Schiehallion experiment -- 2.3 Other pendulum and plumb-line experiments -- 2.4 The Michell-Cavendish experiment -- 2.5 Other small-scale experiments -- References -- 3. Spherical harmonics -- 3.1 Solutions of Laplace's equation -- 3.2 Legendre polynomials -- 3.3 Integrals of products of spherical harmonics -- 3.4 Tesseral harmonics -- 3.5 Expansions iQ spherical harmonics -- 3.6 Spherical harmOnICs and Earth oscillation theory -- References -- Theory of the Earth's gravitational attraction -- 4.1 General theorems on gravitational attraction -- 4.2 Attractions due to some particular mass distributions -- 4.3 MacCullagh's formula -- 4.4 Representation of the Earth's surface -- 4.5 Attraction due to spheroidal Earth model -- References -- 5. The figure and moment of inertia of the Earth -- 5.1 The geopotential function -- 5.2 Forms of surfaces of equal density inside rotating Earth model -- 5.3 Relations involving ?a and h -- 5.4 Clairaut's equation on the internal variation of ? -- 5.5 Estimation of the moment of inertia of the Earth -- 5.6 Numerical results on the hydrostatic theory -- 5.7 Use of artificial satellites -- 5.8 International reference systems -- 5.9 Ellipticities of internal surfaces of constant densitys -- References -- 6. Early models of the Earth's density variation -- 6.1 Earth models -- 6.2 Clairaut's equation and the density problem -- 6.3 The Legendre-Laplace density law -- 6.4 Background theory in density determination -- 6.5 Other early model density laws -- 6.6 Numerical results for early models -- 6.7 Some further nineteenth century results -- 6.8 Early evidence on the Earth's rigidity -- 6.9 Early twentieth century models -- 6.9 Early twentieth century models -- 7. Representation of elasticity in the Ear -- 7.1 Stress -- 7.2 Strain and rotation -- 7.3 Model stress-strain relations -- 7.4 Stress-strain relations for the Earth -- 7.5 Interpretation of coefficients in perfect elasticity -- 7.6 Strength of a material -- 7.7 The terms 'fluid' and 'solid' -- 7.8 Pressure and finite strain -- 7.9 Thermodynamic considerations -- References -- 8. Seismic wave transmission -- 8.1 Earthquakes and other sources of seismic waves -- 8.2 Equations of motion of seismic disturbances -- 8.3 Bodily seismic waves -- 8.4 Scalar and vector potentials -- 8.5 Surface seismic waves -- 8.6 Refraction and reflexion of bodily seismic waves -- References -- First approximation to seismic P and S distributions in the Earth -- 9.1 Seismic rays -- 9.2 Effect of the Earth's ellipticity on seismic travel times -- 9.3 Normal and abnormal seismic velocity variation -- 9.4 Bodily seismic phases -- 9.5 Evolution of travel-time tables -- 9.6 Derivation of P and S velocity distributions in the Earth -- References -- 10. Earth models of type A -- 10.1 Introductory theory of density variation in the Earth -- 10.2 Historical background on the Earth's internal layering -- 10.3 The regions A, B, C, D, E, F and G -- 10.4 Density near the Earth's surface -- 10.5 Early evidence on inhomogeneity insitle the upper mantle -- 10.6 Minimum central density -- 10.7 Earth models of type A -- 10.8 Corrections for temperature and inhomogeneity -- Critique of A-type models -- References -- 11. Evidence on compressibility in the Earth -- 11.1 Compression in the Earth -- 11.2 Variation of incompressibility in homogeneous regions -- 11. 3 Some further implications of finite-strain theory -- 11.4 Compressibility-pressure hypothesis -- 11.5 Theory for inhomogeneous regions -- 11.6 Degrees of inhomogeneity in particular regions of the Earth -- 11.7 Solidity of the inner core -- 11.8 Earth models of type B -- References -- 12. Some second approximations -- 12.1 P and S velocities in the mantle -- 12.2 Structure of the outer core -- 12.3 Structure of the inner core -- 12.4 Radius of the Earth's core -- 12.5 The Earth's central density -- 12.6 Further evidence bearing on rigidity in lower core -- 12.7 Improved B-type models -- References -- 13. Evidence from seismic surface waves -- 13.1 Underlying principles in applying surface-wave data -- 13.2 More complex model structures -- 13.3 Direct observation of phase velocities -- 13.4 Allowance for Earth's curvature and gravity -- 13.5 Evidence on crustal structure -- 13.6 Evidence on mantle structure -- 13.7 Surface waves and density variation -- 13.8 Further remarks -- References -- 14. Evidence from free Earth oscillations -- 14.1 Free oscillations of a dynamical system -- 14.2 Approach to the theory of Earch oscillations -- 14.3 Equations of motion of an oscillating Earth model -- 14.4 Solving the equations of motion -- 14.5 Observational data -- 14.6 Early inferences from free Earth oscillation data -- 14.7 The model HB1 -- 14.8 Other models using free Earth osciIlation data -- 14.9 Oscillation evidence on solidity of inner core -- References -- 15. Miscellaneous developments -- 15.1 Equations of state, and related equations, for the Earth's interior -- 15.2 Some miscellaneous Earth models -- 15.3 Monte Carlo techniques -- 15.4 The general problem of 'inverting' observation data -- 15.5 Density and seismic wave amplitudes -- 15.6 Implications of wave-scattering investigations -- 15.7 Deviations from spherical symmetry -- 15.8 Changes in gravitational constant -- References -- 16. Optimum and standard Earth models -- 16.1 General requirements of Earth models -- 16.2 Consequence of non-uniqueness -- 16.3 Approaches to the optimum model problem -- 16.4 Progress towards an optimum Earth model -- 16.5 The problem of a standard Earth model -- References -- 17. Application to other planets and the Moon -- 17.1 Planetary observational data -- 17.2 Assumptions on the Earth's internal composition -- 17.3 Earth, Venus, Mars -- 17.4 Mercury -- 17.5 Moon -- 17.6 Jupiter and Saturn -- 17.7 Uranus and Neptune -- 17.8 Pluto -- 17.9 Further remarks -- References.
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In fragile-ecosystem arid and semi-arid land, climatic variations, water scarcity and human pressure accelerate ongoing degradation of natural resources. In order to implement sustainable management, the ecological state of the land must be known and diachronic studies to monitor and assess desertification processes are indispensable in this respect. The present study is developed in the frame of WADIS-MAR (www.wadismar.eu). This is one of the five Demonstration Projects implemented within the Regional Programme "Sustainable Water Integrated Management (SWIM)" (www.swim-sm.eu ), funded by the European Commission and which aims to contribute to the effective implementation and extensive dissemination of sustainable water management policies and practices in the Southern Mediterranean Region. The WADIS-MAR Project concerns the realization of an integrated water harvesting and artificial aquifer recharge techniques in two watersheds in Maghreb Region: Oued Biskra in Algeria and wadi Oum Zessar in Tunisia. The WADIS MAR Project is coordinated by the Desertification Research Center of the University of Sassari in partnership with the University of Barcelona (Spain), Institut des Régions Arides (Tunisia) and Agence Nationale des Ressources Hydrauliques (Algeria) and the international organization Observatorie du Sahara et du Sahel. The project is coordinated by Prof. Giorgio Ghiglieri. The project aims at the promotion of an integrated, sustainable water harvesting and agriculture management in two watersheds in Tunisia and Algeria. As agriculture and animal husbandry are the two main economic activities in these areas, demand and pressure on natural resources increase in order to cope with increasing population's needs. In arid and semiarid study areas of Algeria and Tunisia, sustainable development of agriculture and resources management require the understanding of these dynamics as it withstands monitoring of desertification processes. Vegetation is the first indicator of decay in the ecosystem functions as it is sensitive to any disturbance, as well as soil characteristics and dynamics as it is edaphically related to the former. Satellite remote sensing of land affected by sand encroachment and salinity is a useful tool for decision support through detection and evaluation of desertification indicating features. Land cover, land use, soil salinization and sand encroachment are examples of such indicators that if integrated in a diachronic assessment, can provide quantitative and qualitative information on the ecological state of the land, particularly degradation tendencies. In recent literature, detecting and mapping features in saline and sandy environments with remotely sensed imagery has been reported successful through the use of both multispectral and hyperspectral imagery, yet the limitations to both image types maintain "no agreed-on best approach to this technology for monitoring and mapping soil salinity and sand encroachment". Problems regarding the image classification of features in these particular areas have been reported by several researchers, either with statistical or neural/connectionist algorithms for both fuzzy and hard classifications methods. In this research, salt and sand features were assessed through both visual interpretation and automated classification approaches, employing historical and present Landsat imagery (from 1984 to 2015). The decision tree analysis was chosen because of its high flexibility of input data range and type, the easiness of class extraction through non-parametric, multi-stage classification. It makes no a priori assumption on class distribution, unlike traditional statistical classifiers. The visual interpretation mapping of land cover and land use was undergone according to acknowledged standard nomenclature and methodology, such as CORINE land cover or AFRICOVER 2000, Global Land Cove 2000 etc. The automated one implies a decision tree (DT) classifier and an unsupervised classification applied to the principal components (PC) extracted from Knepper ratios composite in order to assess their validity for the change detection analysis. In the Tunisian study area, it was possible to conduct a thorough ground truth survey resulting in a record of 400 ground truth points containing several information layers (ground survey sheet information on various land components, photographs, reports in various file formats) stored within the a shareable standalone geodatabase. Spectral data were also acquired in situ using the handheld ASD FieldSpec 3 Jr. Full Range (350 – 2500 nm) spectroradiometer and samples were taken for X-ray diffraction analysis. The sampling sites were chosen on the basis of a geomorphological analysis, ancillary data and the previously interpreted land cover/land use map, specifically generated for this study employing Landsat 7 and 8 imagery. The spectral campaign has enabled the acquisition of spectral reflectance measurements of 34 points, of which 14 points for saline surfaces (9 samples); 10 points for sand encroachment areas (10 samples); 3 points for typical vegetation (halophyte and psammophyte) and 7 points for mixed surfaces. Five of the eleven indices employed in the Decision Tree construction were constructed throughout the current study, among which we propose also a salinity index (SMI) for the extraction of highly saline areas. Their application have resulted in an accuracy of more than 80%. For the error estimation phase, the interpreted land cover/use map (both areas) and ground truth data (Oum Zessar area only) supported the results of the 1984 to 2014 salt – affected areas diachronic analysis obtained through both automatic methods. Although IsoDATA classification maps applied to Knepper ratios Principal Component Analysis has proven its good potential as an approach of fast automated, user-independent classifier, accuracy assessment has shown that decision tree outstood it and was proven to have a substantial advantage over the former. The employment of the Decision Tree classifier has proven to be more flexible and adequate for the extraction of highly and moderately saline areas and major land cover types, as it allows multi-source information and higher user control, with an accuracy of more than 80%. Integrating results with ancillary spatial data, we could argue driving forces, anthropic vs natural, as well as source areas, and understand and estimate the metrics of desertification processes. In the Biskra area (Algeria), results indicate that the expansion of irrigated farmland in the past three decades contributes to an ongoing secondary salinization of soils, with an increase of over 75%. In the Oum Zessar area (Tunisia), there was substantial change in several landscape components in the last decades, related to increased anthropic pressure and settlement, agricultural policies and national development strategies. One of the most concerning aspects is the expansion of sand encroached areas over the last three decades of around 27%.
As a cradle of ancient Chinese civilization, the Yellow River Basin has a very long human-environment interrelationship, where early anthropogenic activities re- sulted in large scale landscape modifications. Today, the impact of this relationship has intensified further as the basin plays a vital role for China's continued economic development. It is one of the most densely-populated, fastest growing, and most dynamic regions of China with abundant natural and environmental resources providing a livelihood for almost 190 million people. Triggered by fundamental economic reforms, the basin has witnessed a spectacular economic boom during the last decades and can be considered as an exemplary blueprint region for contemporary dynamic Global Change processes occurring throughout the country, which is currently transitioning from an agrarian-dominated economy into a modern urbanized society. However, this resourcesdemanding growth has led to profound land use changes with adverse effects on the Yellow River social-ecological systems, where complex challenges arise threatening a long-term sustainable development. Consistent and continuous remote sensing-based monitoring of recent and past land cover and land use change is a fundamental requirement to mitigate the adverse impacts of Global Change processes. Nowadays, technical advancement and the multitude of available satellite sensors, in combination with the opening of data archives, allow the creation of new research perspectives in regional land cover applications over heterogeneous landscapes at large spatial scales. Despite the urgent need to better understand the prevailing dynamics and underlying factors influencing the current processes, detailed regional specific land cover data and change information are surprisingly absent for this region. In view of the noted research gaps and contemporary developments, three major objectives are defined in this thesis. First (i), the current and most pressing social-ecological challenges are elaborated and policy and management instruments towards more sustainability are discussed. Second (ii), this thesis provides new and improved insights on the current land cover state and dynamics of the entire Yellow River Basin. Finally (iii), the most dominant processes related to mining, agriculture, forest, and urban dynamics are determined on finer spatial and temporal scales. The complex and manifold problems and challenges that result from long-term abuse of the water and land resources in the basin have been underpinned by policy choices, cultural attitude, and institutions that have evolved over centuries in China. The tremendous economic growth that has been mainly achieved by extracting water and exploiting land resources in a rigorous, but unsustainable manner, might not only offset the economic benefits, but could also foster social unrest. Since the early emergence of the first Chinese dynasties, flooding was considered historically as a primary issue in river management and major achievements have been made to tame the wild nature of the Yellow River. Whereas flooding is therefore largely now under control, new environmental and social problems have evolved, including soil and water pollution, ecological degradation, biodiversity decline, and food security, all being further aggravated by anthropogenic climate change. To resolve the contemporary and complex challenges, many individual environmental laws and regulations have been enacted by various Chinese ministries. However, these policies often pursue different, often contradictory goals, are too general to tackle specific problems and are usually implemented by a strong top-down approach. Recently, more flexible economic and market-based incentives (pricing, tradable permits, investments) have been successfully adopted, which are specifically tailored to the respective needs, shifting now away from the pure command and regulating instruments. One way towards a more holistic and integrated river basin management could be the establishment of a common platform (e.g. a Geographical Information System) for data handling and sharing, possibly operated by the Yellow River Basin Conservancy Commission (YRCC), where available spatial data, statistical information and in-situ measures are coalesced, on which sustainable decision-making could be based. So far, the collected data is hardly accessible, fragmented, inconsistent, or outdated. The first step to address the absence and lack of consistent and spatially up-to-date information for the entire basin capturing the heterogeneous landscape conditions was taken up in this thesis. Land cover characteristics and dynamics were derived from the last decade for the years 2003 and 2013, based on optical medium-resolution hightemporal MODIS Normalized Differenced Vegetation Index (NDVI) time series at 250 m. To minimize the inherent influence of atmospheric and geometric interferences found in raw high temporal data, the applied adaptive Savitzky-Golay filter successfully smoothed the time series and substantially reduced noise. Based on the smoothed time series data, a large variety of intra-annual phenology metrics as well as spectral and multispectral annual statistics were derived, which served as input variables for random forest (RF) classifiers. High quality reference data sets were derived from very high resolution imagery for each year independently of which 70 % trained the RF models. The accuracy assessments for all regionally specific defined thematic classes were based on the remaining 30 % reference data split and yielded overall accuracies of 87 % and 84 % for 2003 and 2013, respectively. The first regional adapted Yellow River Land Cover Products (YRB LC) depict the detail spatial extent and distribution of the current land cover status and dynamics. The novel products overall differentiate overall 18 land cover and use classes, including classes of natural vegetation (terrestrial and aquatic), cultivated classes, mosaic classes, non-vegetated, and artificial classes, which are not presented in previous land cover studies so far. Building on this, an extended multi-faceted land cover analysis on the most prominent land cover change types at finer spatial and temporal scales provides a better and more detailed picture of the Yellow River Basin dynamics. Precise spatio-temporal products about mining, agriculture, forest, and urban areas were examined from long-trem Landsat satellite time series monitored at annual scales to capture the rapid rate of change in four selected focus regions. All archived Landsat images between 2000 and 2015 were used to derive spatially continuous spectral-temporal, multi-spectral, and textural metrics. For each thematic region and year RF models were built, trained and tested based on a stablepixels reference data set. The automated adaptive signature (AASG) algorithm identifies those pixels that did not change between the investigated time periods to generate a mono-temporal reference stable-pixels data set to keep manual sampling requirements to a minimum level. Derived results gained high accuracies ranging from 88 % to 98 %. Throughout the basin, afforestation on the Central Loess Plateau and urban sprawl are identified as most prominent drivers of land cover change, whereas agricultural land remained stable, only showing local small-scale dynamics. Mining operations started in 2004 on the Qinghai-Tibet Plateau, which resulted in a substantial loss of pristine alpine meadows and wetlands. In this thesis, a novel and unique regional specific view of current and past land cover characteristics in a complex and heterogeneous landscape was presented by using a multi-source remote sensing approach. The delineated products hold great potential for various model and management applications. They could serve as valuable components for effective and sustainable land and water management to adapt and mitigate the predicted consequences of Global Change processes. ; Der Gelbe Fluss - in der Landessprache Huange He genannt - ist für die Ausprägung und Entwicklung der chinesischen Kultur von großer Bedeutung. Aufgrund der frühen Einflussnahme auf die natürlichen Ökosysteme in dieser Region durch den Menschen, entwickelte sich dort eine ausgeprägte Interaktion zwischen Mensch und Umwelt. Diese Wechselbeziehung hat sich infolge der gegenwärtigen rapiden sozioökonomischen Veränderungen in den letzten Jahrzehnten weiter intensiviert. Das Einzugsgebiet des Gelben Flusses bildet die Lebensgrundlage für fast 190 Millionen Menschen, die zum Großteil von natürlichen Ressourcen abhängig sind. Zudem gehört es zu den wirtschaftlich bedeutendsten und am schnellsten wachsenden Regionen in ganz China. Durch weitreichende Reformen wurde ein wirtschaftlicher Aufstieg forciert, um den Agrarstaat China zu einem modernen Industrie- und Dienstleistungsstaat weiterzuentwickeln. Ein derartiges rasantes wie auch ressourcenintensives Wirtschaftswachstum führte schließlich zu einem enormen Wandel in den Bereichen der Landbedeckung und Landnutzung. Hinzu kamen neue und komplexere wirtschafts-, sozial- und umweltpolitische Herausforderungen, die bis heute eine langfristige und nachhaltige Entwicklung der Region gefährden. Aus diesem Blickwinkel kann das Becken des Gelben Flusses als regionales Spiegelbild der durch den Globalen Wandel bedingten, gegenwärtigen Veränderungsprozesse in ganz China gelten. Eine wichtige Voraussetzung für den adäquaten Umgang mit den Herausforderungen des Globalen Wandels sind kontinuierliche Informationen über aktuelle sowie historische Veränderungen von Landbedeckung und Landnutzung. Infolge der technologischen Entwicklung steht heute eine Vielfalt an Satellitenbildsystemen mit immer höherer zeitlicher und räumlicher Auflösung zur Verfügung. In Verbindung mit kostenfreien und offenen Datenzugriffen ist es möglich, daraus neue Forschungsperspektiven im Bereich der Landoberflächenkartierung - insbesondere für heterogene Landschaften - zu entwickeln. Zur Generierung thematischer Karten werden häufig Klassifikationen entlang verschiedener räumlicher und zeitlicher Skalen vollzogen. Daraus können zusätzlich die nötigen Informationen für lokale wie auch regionale Entscheidungsträger abgeleitet werden. Trotz dieser neuen Möglichkeiten sind regionalspezifische Informationen, die einem besseren Verständnis der Dynamiken von Landoberflächen im Bereich des Gelben-Fluss-Beckens dienen, noch rar. Dieses Forschungsdesiderat wurde im Rahmen dieser Arbeit aufgegriffen, wobei folgende Schwerpunkte gesetzt werden: (i) Zunächst werden die vorherrschenden sozioökologischen Herausforderungen für das gesamte Einzugsgebiet des Gelben Flusses dargestellt sowie verschiedene Management- sowie Politikmodelle für eine nachhaltigere Ressourcennutzung diskutiert. (ii) Darauf aufbauend wird die fernerkundliche Ableitung von Landbedeckungs- und Landnutzungsveränderungen der letzten Dekade im Gebiet des gesamten Gelben Flusses flächendeckend durchgeführt und anschließend interpretiert. (iii) Im letzten Schritt werden basierend auf den zuvor abgeleiteten Informationsprodukten die dominierenden Landoberflächendynamiken in höherer zeitlicher und räumlicher Auflösung detailliert untersucht. Insbesondere die dynamischen Prozesse der Minenausbreitung, Landwirtschaft, Waldgebiete und der urbanen Räume rücken in den Fokus. Aufgrund jahrzehntelanger Übernutzung der natürlichen Ressourcen im Gebiet des Gelben Flusses in Verbindung mit politischen Entscheidungen, der vorherrschenden kulturellen Prägung wie auch der Entwicklung der dort ansässigen Institutionen ist eine vielschichtige Problematik entstanden, die für die gesamte Region eine große Herausforderung darstellt. Durch frühzeitige Maßnahmen der Flutbekämpfung und Flussregulierung konnte den zahlreichen Überflutungen der Vergangenheit entgegengewirkt und das Risiko großflächiger Überschwemmungen minimiert werden. Trotz dieser Erfolge ergeben sich laufend neue, komplexere Herausforderungen mit verheerenden Auswirkungen auf Ökologie und Gesellschaft, wie zum Beispiel Boden- und Wasserdegradation, Entwaldung, Rückgang der Artenvielfalt, Ernährungsunsicherheiten und ein steigendes soziales Ungleichgewicht. Durch den anthropogenen Klimawandel werden diese negativen Probleme noch weiter verstärkt. Zwar wurden sie von der chinesischen Regierung als solche erkannt, dennoch scheiterten die Versuche, mit zahlreichen Gesetzen und Verordnungen die genannten Folgen einzudämmen, an unkonkreten Formulierungen, so dass diese der Komplexität der Herausforderungen nicht gerecht wurden. Die in jüngster Zeit verfolgten modernen und deutlich flexibleren, marktorientierten Ansätze (z.B. Subventionen, Wasserzertifikate), die speziell an die lokalen Gegebenheiten angepasst wurden, zeigen bereits Erfolge. Mit Hilfe einer gemeinsamen Daten- und Informationsplattform, beispielsweise in Form eines Geographischen Informationssystems (GIS), wäre eine integrierte und holistische Flussmanagementstrategie für den Gelben Fluss leichter realisierbar. Auf diese Weise könnten alle verfügbaren statistischen-, räumlichen- und Feldaufnahmen gespeichert, harmonisiert und geteilt und so die bisher noch unvollständigen und veralteten Daten laufend aktualisiert werden. Die Flussbehörde des Gelben Flusses (Yellow River Conservancy Commission) böte sich an, ein solches System zu verwalten. In dieser Arbeit wird die heterogene Landbedeckungsstruktur für das gesamte Einzugsgebiet des Gelben Flusses für die Jahre 2003 und 2013 erfasst und interpretiert. Die fernerkundlichen Eingangsdaten für die einzelnen Klassifikationen bestehen aus optischen MODIS NDVI-Zeitserien, aus denen jährlich phänologische Parameter berechnet werden. Da die Qualität optischer Satellitenbilder häufig durch Wolken und Schatten beeinträchtigt ist, müssen die betroffenen Flächen maskiert und entfernt werden. Die so entstandenen Lücken in der Zeitserie werden durch einen Filteralgorithmus (SavitskyGolay) aufgefüllt und geglättet. Die verwendeten RandomForest-Klassifikationsverfahren ermöglichen die Ableitung von Landbedeckungen und -dynamiken. Diese neuen und räumlich detaillierten Produkte unterscheiden insgesamt 18 verschiedene Landbedeckungsund Landnutzungsklassen. Erstmals liefern diese eine regional spezifische Charakterisierung der vorherrschenden Landbedeckung im Gebiet des Gelben Flusses. Darauf aufbauend erfolgt eine sowohl zeitlich als auch räumlich detailliertere Untersuchung der wichtigsten Veränderungen im Bereich der Landbedeckung, die auf dichten Landsat-Zeitserien basiert. Jährliche Informationen über Dynamiken von Minenabbaugebieten, Landwirtschaft, Waldgebieten und urbanen Räumen zeigen präzise lokale Veränderungen im Einzugsgebiet des Gelben Flusses. Die daraus abgeleiteten Ergebnisse lassen insbesondere auf dem Lössplateau die Auswirkungen ökologischer Restorationsmaßnahmen erkennen, bei denen degradierte Flächen in Waldsysteme umgewandelt wurden. Auf dem Qinghai-Tibet-Plateau zeigt sich eine dramatische Ausbreitung von Kohletagebau zu Lasten der besonders anfälligen alpinen Matten und Feuchtgebiete. Auch der anhaltende Trend zur Urbanisierung spiegelt sich in den hier gewonnenen Ergebnissen deutlich wider. Durch die Kombination von Fernerkundungsdaten unterschiedlicher räumlicher und zeitlicher Auflösungen liefert diese Arbeit neue und bisher einzigartige Einblicke in historische und aktuelle Landbedeckungsdynamiken einer heterogenen Landschaft. Die regionalen Analysen wie auch die thematischen Informationsprodukte besitzen somit großes Potential zur Verbesserung der Informationsgrundlage. Die Ergebnisse dienen außerdem als aussagekräftige Entscheidungsgrundlage mit dem Ziel eines angemessenen und nachhaltigen Land- und Wassermanagements für die natürlichen Ökosysteme im Becken des Gelben Flusses.
Als Reaktion auf die fortschreitende, anthropogen bedingte Veränderung und Zerstörung der Ökosysteme fand 1992 die Konferenz der Vereinten Nationen über Umwelt und Entwicklung in Rio de Janeiro statt. Die Konferenz markiert aus heutiger Sicht einen Startpunkt multilateraler Umweltschutzbemühungen, da offiziell formuliert wurde, dass die lokal auftretenden Umweltprobleme durch globale Veränderungen hervorgerufen werden und nur durch gemeinsame Bemühungen auf internationaler Ebene zu bewältigen sind. Ergebnis dieser Konferenz war die Verabschiedung verschiedener internationaler Abkommen zum Umweltschutz. Wälder spielen dabei in ihrer Funktion als Kohlenstoffspeicher und als terrestrischer Lebensraum mit der höchsten Artenvielfalt eine zentrale Rolle. Vor diesem Hintergrund stellen sich für die Waldinventur neue Aufgaben, sowohl bezüglich der zu erfassenden Zielgrößen als auch hinsichtlich der Rahmenbedingungen, da die erhobenen Informationen nicht mehr nur auf Betriebsebene für die Planung der Bewirtschaftung verwendet werden, sondern auch für die Erfüllung der internationalen Berichtspflichten. Als zentrale Größe des Waldmonitorings muss die Waldfläche gesehen werden, da sie die Grundlage für die meisten Berechnungen ist. Daneben wird die Waldfragmentierung, also die Form und räumliche Verteilung der Waldflächen, häufig als Indikator für die Biodiversität diskutiert. Die fernerkundliche Erfassung der Waldfläche und die Beschreibung der Waldfragmentierung mit Landschaftsstrukturmaßen (LSM) im Kontext der internationalen Umweltabkommen ist Gegenstand der vorliegenden Arbeit. Zielsetzung ist es, kritische methodische und technische Aspekte, welche die Schätzung der Waldfläche und die Berechnung der LSM beeinflussen, zu identifizieren und ihre Wirkungen zu analysieren. Anhand einer Literaturrecherche wurden zunächst vier kritische Faktoren identifiziert: i) die Walddefinition, ii) die Waldranddefinition, iii) der Beobachtungsmaßstab und iv) das Landschaftsmodell, welches für die Berechnung der LSM verwendet wird. Die Effekte und Wechselwirkungen zwischen den vier genannten Faktoren wurden im zweiten Teil der Arbeit auf Grundlage einer Simulationsstudie untersucht. Dafür wurden Kronenkarten und Geländemodelle auf Basis von Gauß'schen Zufallsfeldern in verschiedenen Auflösungstufen simuliert. Durch Variation der Mindestüberschirmung und der Größe der Referenzfläche, auf der die Überschirmung gemessen wird, konnten aus den Kronenkarten Waldkarten mit unterschiedlichen Wald- und Waldranddefinitionen erstellt werden. Zusätzlich wurde der Einfluss des Landschaftsmodells auf die Berechnung der LSM untersucht. Dies geschah mit Hilfe eines neuen Verfahrens, das die Berechnung der LSM im dreidimensionalen Raum ermöglicht. Die Ergebnisse der Simulation zeigen, dass alle vier Faktoren einen wesentlichen Einfluss auf die Waldflächenkarten haben können. Dabei ergeben sich besonders für die Kronenüberschirmung und die Referenzflächengröße spezifische Wechselwirkungen, die sich teilweise mit einem einfachen geometrischen Waldrandmodell theoretisch erklären lassen. So zeigt sich, dass besonders für Walddefinitionen mit einer Mindestüberschirmung, die stark von 50 % abweicht, die Referenzflächengröße einen erheblichen Einfluss auf die Waldfläche und Fragmentierung hat. Basierend auf den Ergebnissen der Simulationstudie wurde im 3. Teil der Arbeit ein Klassifikationschschema entwickelt, das es ermöglicht spezifische Kriterien einer Walddefinition in den Auswertungs- und Klassifikationsprozess von Fernerkundungsdaten zu integrieren, um standardisierte Waldkarten zu erstellen. Beispielhafte Grundlage war die Walddefinition der Food and Agriculture Organization of the United Nations (FAO), die Wald als eine Landnutzungsform beschreibt. Im Gegensatz zu Landbedeckungsformen können Landnutzungsklassen nicht direkt in Fernerkundungsdaten beobachtet werden. Zur Erstellung einer Landnutzungskarte müssen daher neben den Landbedeckungsklassen weitere Kontextinformationen berücksichtigt werden. Dafür wurde in der vorliegenden Arbeit ein hierarchischer Klassifikationsschlüssel entwickelt, der ausgehend von einer Landbedeckungskarte, eine Landnutzungs- und eine Waldkarte generiert. Die benötigten Kontextinformationen werden dabei mit Hilfe von Entscheidungsbäumen, die auf eine fixe Referenzfläche angewendet werden, berücksichtigt. Dieses Verfahren ermöglicht es, Waldkarten zu erstellen, die einer bestimmten vorher festgelegten Walddefinition entsprechen. Insofern kann das Verfahren zur Standardisierung der Waldflächenerfassung beitragen. Darüber hinaus bietet es die Möglichkeit die Walddefinition durch Änderung der Kriterien oder der Schwellenwerte flexibel anzupassen, sodass es als wissenschaftliches Werkzeug zur Analyse des Effektes verschiedener Walddefinitionen verwendet werden kann. Im letzten Teil der Arbeit wurde eine Fallstudie durchgeführt, die untersucht inwieweit sich das entwickelte Verfahren operational für die Waldflächenerfassung einsetzen lässt. Da der Fokus der internationalen Umweltabkommen auf den tropischen Waldgebieten liegt, wurden für die Fallstudie zwei unterschiedliche tropische Waldlandschaften in Costa Rica ausgewählt. Zur Klassifikation der Landbedeckung kamen Satellitenbilder des RapidEye-Systems mit einer räumlichen Auflösung von 5 m zum Einsatz. Für die Klassifikation der Landbedeckung wurde zunächst eine Software entwickelt, welche atmosphärische und topographische Korrekturen, Bildverbesserung, nicht-parametrische Klassifikationsverfahren und den, im dritten Teil der Arbeit entwickelten hierarchischen Klassifikationsansatz für die Erstellung der Landnutzungskarten, implementiert. Die Ergebnisse der Fallstudie zeigen, dass das entwickelte Verfahren geeignet ist, Waldkarten für stark fragmentierte tropische Landschaften zu erstellen. Die Waldkarten entsprechen einer zuvor festgelegten Walddefinition (z. B. FAO), in der die einzelnen Kriterien (u. a. Mindestüberschirmung, Mindestgröße, vorherrschende Landnutzung) während der Klassifikation explizit geprüft werden. Die vorliegende Arbeit zeigt theoretisch, empirisch und auch in der praktischen Anwendung, dass eine Vielzahl von Faktoren die Erfassung der Waldfläche beeinflusst. Einer der wichtigsten Faktoren ist dabei die Walddefinition. Die übliche Praxis bei der fernerkundlichen Erstellung von Waldkarten, die Klasse "Wald" ohne expliziten Bezug auf geeignete Kriterien direkt auszuweisen, führt zu großen Unsicherheiten bei der Waldflächenschätzung und ist im Rahmen von international verbindlichen Abkommen kaum akzeptabel. Die Entscheidung welche Walddefinition verwendet werden soll, wird in politischen Verhandlungen bestimmt. Aufgabe der Waldinventur muss es dann sein, diese politischen Vorgaben umzusetzen. Die hier vorgestellten Methoden können insofern zur Standardisierung der fernerkundlichen Waldflächenerfassung beitragen, als das sie transparente Entscheidungsregeln implementieren und somit konsistente Waldkarten erzeugen. ; In reaction to the ongoing anthropogenetic changes of the earth' ecosystems the United Nations Conference on Environment and Development was hold in 1992 in Rio de Janeiro. This conference was an important starting point in environmental negotiations as it was recognized that locally observed problems are caused by global changes in the ecosystems and thus global actions are required. The conference resulted in the agreement on different international environmental conventions including the Convention on Biological Diversity (UN-CBD) and the Framework Convention on Climate Change (UN-FCCC) which in turn led to the Kyoto protocol. Forests play a significant role in both conventions either as being a carbon pool or as host to greater biodiversity. In this context forest monitoring faces new challenges regarding the target variables as well as the usage of the information which will no longer only be used for forest management decisions but also to fulfill international reporting obligations. The forest area and its fragmentation are the most fundamental variables of the required monitoring then. The topic of this work is the remote sensing based assessment of forest area and characterization of its fragmentation by means of landscape metrics in the context of international environmental conventions with the specific objective to identify and analyze critical methodological and technical aspects and their relevance for forest cover monitoring systems. Based on a literature review four critical factors were identified: i) forest definition, ii) forest edge definition, iii) scale of observation, and iv) the landscape model used to derive the landscape metrics. The effects and interactions of these factors were analyzed in the second part of the study using a spatial simulation based on artificial landscapes. Therefore tree crown maps and elevation models were simulated with different spatial resolutions using Gaussian random fields. By varying the minimum crown cover threshold and the reference area on which crown cover is determined, forest maps with different underling forest and forest edge definitions were generated. To analyze the effects of the landscape model on the calculation of landscape metrics a new approach which enables the calculation of landscape metrics in the three dimensional space was taken. The simulation results showed that all of the studied factors have an influence on the forest area estimates and the derived landscape metrics. Significant interactions between crown cover and the size of the reference area were found and could be explained partly by the analysis of a simple geometric forest edge model. A major finding of the simulation study is, that if the crown cover threshold is different from 0.5, significant effects are to be expected from the size of the reference area. Based on the findings from the simulation a classification framework was developed in the third part of the study which allows the integration of a specific forest and forest edge definition into the analysis of remote sensing data. The FAO forest definition is most widely used in the context of international environmental conventions and defines forest as a land use class. Land use can not be observed directly in remote sensing data without the integration of context information. Therefore a hierarchical classification key which allows the generation of land cover, land use and forest cover maps was developed. The required context information was collected by applying the concept of a fixed reference area. This approach allows the implementation of specific criteria of forest definitions and separates the process of image classification form the application of a forest definition. Thus forest definitions can easily be adopted to the user requirements and forest maps with different forest definition can be generated, which makes the framework an interesting research tool. In the last part of the work the operational practicability of the developed approach was tested in a case study. Therefore two tropical highly fragmented forest landscapes in Costa Rica were selected. For both study sites land cover maps were generated from RapidEye satellite images. Therefore a software was programmed which implements the 6-S atmospheric correction, topographic correction, image enhancement and the Random Forests classifier. The results of the case study demonstrated that the developed approach is capable of producing forest cover maps for highly fragmented tropical landscapes. The forest maps are in line with the current forest definitions (e.g. FAO) as the criteria (e.g. crown cover, minimum area, predominantly land use) are evaluated individually during the classification. The study at hand shows theoretically, empirically and also practically that a number of factors influence the assessment of forest cover and fragmentation. The most important factor is the forest definition. The widespread practice to generate forest maps without the implication of specific forest definitions leads to large uncertainties of the forest area estimates which are hardly acceptable in the context of international conventions. The decision on criteria and thresholds of forest definitions are negotiated in a political debate. The forest inventory will be responsible to transcript the political guidelines into an operational monitoring system. The proposed approaches can contribute to the standardization of forest cover monitoring as they implement transparent definitions to generate consistent forest cover maps.
There is a growing body of practice and literature on the role of information and communication technologies (ICTs) in preventing and responding to violence. There is also a lot of excitement and corresponding literature about the role of the internet in non-violent change and democratization. The use of mobile phones, social networks such as Facebook and Twitter, and user-generated content (UGC) like blogs and YouTube videos in the protests in Tunisia and Egypt, as well as throughout the wider middle-east and North Africa (MENA) region have shown how ICTs can complement and augment the exercise of rights to freedom of expression, freedom of association, and freedom of peaceful assembly. This literature focuses on the use of ICTs before and during conflict, for example in conflict prevention and early warning. What about the use of ICTs in post-conflict situations; after the negotiation of peace agreements? How can ICTs be used in post-conflict interventions; more specifically in post-conflict peacebuilding and post-conflict reconstruction and recovery? What role of can be played here by social media and user-generated content?
Author's introductionThe media landscape has changed dramatically in recent decades, from one predominated by traditional mass communication formats to today's more personalized communications environment. Mobile telephony plays a central role in this transition, with adoption rates that surpass even those of the Internet. This article attempts to situate the role of mobile communication technology in the changing media environment by examining key areas of social change associated with its widespread diffusion and use. These areas include symbolic meaning of technology, new forms of coordination and social networking, personalization of public spaces, and the mobile youth culture. Drawing from these areas of change, we advance the argument that mobile telephony is iconic of a larger socio‐technological shift toward a new 'personal communication society.'Author recommendsRheingold, Howard 2002. Smart Mobs: The Next Social Revolution. Cambridge, MA: Basic Books.From Tokyo to Helsinki, Manhattan to Manila, Howard Rheingold takes us on a journey around the world for a preview of the next techno‐cultural shift – a shift he predicts will be as dramatic as the widespread adoption of the PC in the 1980s and the Internet in the 1990s. The coming wave, says Rheingold, is the result of super‐efficient mobile communications – cellular phones, personal digital assistants, and wireless‐paging and Internet‐access devices that will allow us to connect with anyone, anywhere, anytime. From the amusing ('Lovegetty' devices in Japan that light up when a person with the right date‐potential characteristics appears in the vicinity) to the extraordinary (the overthrow of a repressive regime in the Philippines by political activists who mobilized by forwarding text messages via cell phones), Rheingold gives examples of the fundamentally new ways in which people are already engaging in group or collective action. He also considers the dark side of this phenomenon, such as the coordination of terrorist cells, threats to privacy, and the ability to incite violent behavior. Applying insights from sociology, artificial intelligence, engineering, and anthropology, Rheingold offers a penetrating perspective on the brave new convergence of pop culture, cutting‐edge technology, and social activism. At the same time, he reminds us that, as with other technological revolutions, the real impact of mobile communications will come not from the technology itself but from how people use it, resist it, adapt to it, and ultimately use it to transform themselves, their communities, and their institutions.Katz, James E. and Mark A. Aakhus (eds.) 2002. Perpetual Contact: Mobile Communication, Private Talk, Public Performance. Cambridge, UK: Cambridge University Press.This edited volume contains a landmark collection of chapters from researchers all over the world. The book offers a multi‐national perspective on some of the key themes that were identified at the outset of the emergent new field of mobile communication studies, ranging from the private sphere of interpersonal relations to the public performance of social groups and structures. In their conclusion, the editors advance the theoretical orientation of Apparatgeist (translation: 'spirit of the machine') to explain cross‐cultural consistencies in how people conceptualize and use personal communication technologies such as the mobile phone.Ling, Rich 2004. The Mobile Connection: The Cell Phone's Impact on Society. San Francisco, CA: Morgan Kaufmann.This book, based on worldwide research involving tens of thousands of interviews and contextual observations, looks into the impact of the mobile communication on our daily lives. Areas of impact include accessibility, safety and security, coordination of social and business activities, use of public places, and the social emancipation of youth.Ito, Mizuko, Daisuke Okabe, and Misa Matsuda (eds.) 2005. Personal, Portable, Pedestrian: Mobile Phones in Japanese Life. Cambridge, MA: MIT Press.This edited volume explores how Japan's enthusiastic engagement with mobile technology has become part of its trendsetting popular culture. The chapters document the emergence, incorporation, and domestication of mobile communications in a wide range of social practices and institutions. The book first considers the social, cultural, and historical context of keitai (i.e., mobile phone) development in Japan, including its beginnings in youth pager use in the early 1990s. It then discusses the virtually seamless integration of keitai use into everyday life, contrasting it to the more escapist character of Internet use on the PC. Other essays suggest that the use of mobile communication reinforces ties between close friends and family, producing 'tele‐cocooning' by tight‐knit social groups. The book also discusses mobile phone manners and examines keitai use by copier technicians, multitasking housewives, and school children.Castells, Manuel, Mireia Fernandez‐Ardevol, Jack Linchuan Qiu and Araba Sey 2007. Mobile Communication and Society: A Global Perspective. Cambridge, MA: MIT Press.This book looks at how the possibility of multimodal communication from anywhere to anywhere at any time affects everyday life at home, at work, and at school, and raises broader concerns about politics and culture both global and local. Drawing on data gathered from around the world, the authors explore who has access to wireless technology, and why, and analyze the patterns of social differentiation seen in unequal access. They explore the social effects of wireless communication – what it means for family life, for example, when everyone is constantly in touch, or for the idea of an office when workers can work anywhere. The authors consider the rise of a mobile youth culture based on peer‐to‐peer networks, with its own language of texting, and its own values. They examine the phenomenon of flash mobs, and the possible political implications. And they look at the relationship between communication and development and the possibility that developing countries could 'leapfrog' directly to wireless and satellite technology. Drawing from a global body of research, the book helps answer the key questions about our transformation into a 'mobile network society'.Ling, Rich 2008. New Tech, New Ties: How Mobile Communication Reshapes Social Cohesion. Cambridge, MA: MIT Press.In New Tech, New Ties, Rich Ling examines how the mobile telephone affects both mobile‐mediated and face to face interactions. Ling finds that through the use of various social rituals the mobile telephone strengthens social ties within the circle of friends and family – sometimes at the expense of interaction with those who are physically present – and creates what he calls 'bounded solidarity'. Ling argues that mobile communication helps to engender and develop social cohesion within the family and the peer group. Drawing on the work of Emile Durkheim, Erving Goffman, and Randall Collins, Ling shows that ritual interaction is a catalyst for the development of social bonding. From this perspective, he examines how mobile communication affects face‐to‐face ritual situations and how ritual is used in interaction mediated by mobile communication. He looks at the evidence, including interviews and observations from around the world, which documents the effect of mobile communication on social bonding and also examines some of the other possibly problematic issues raised by tighter social cohesion in small groups.Katz, James E. (ed.) 2008. Handbook of Mobile Communication Studies. Cambridge, MA: MIT Press.This edited volume offers a comprehensive view of the cultural, family, and interpersonal consequences of mobile communication across the globe. Leading scholars analyze the effect of mobile communication on all parts of life, from the relationship between literacy and the textual features of mobile phones to the use of ringtones as a form of social exchange, from the 'aspirational consumption' of middle class families in India to the belief in parts of Africa and Asia that mobile phones can communicate with the dead. The contributors explore the ways mobile communication profoundly affects the tempo, structure, and process of daily life around the world. They discuss the impact of mobile communication on social networks, other communication strategies, traditional forms of social organization, and political activities. They consider how quickly miraculous technologies come to seem ordinary and even necessary – and how ordinary technology comes to seem mysterious and even miraculous. The chapters cut across social issues and geographical regions; they highlight use by the elite and the masses, utilitarian and expressive functions, and political and operational consequences. Taken together, the chapters demonstrate how mobile communication has affected the quality of life in both exotic and humdrum settings, and how it increasingly occupies center stage in people's lives around the world.Ling, Rich and Scott W. Campbell (eds.) Forthcoming in Fall/Winter 2008. The Reconstruction of Space and Time: Mobile Communication Practices. New Brunswick, NJ: Transaction Publishers.Mobile communication enables us to call specific individuals, not general places. This advancement had changed, and continues to change, human interaction. It also alters the ways people experience both space and time. This edited volume explores these changes through a collection of studies from some of the top mobile communication researchers from around the world. Collectively, the contributions highlight nuanced changes in coordination and cohesion across space and time, the ways people manage mobile communication and mobility in new spatio‐temporal realms, and how individuals relate to their co‐present surroundings while using mobile communication technology.Online materials Resource Center for Mobile Communication Studies http://www.scils.rutgers.edu/ci/cmcs/ The Center for Mobile Communication Studies is the world's first academic unit to focus solely on social aspects of mobile communication. Established in June 2004 at Rutgers University's School of Communication, Information and Library Studies, the Center has become an international focal point for research, teaching, and service on the social, psychological, and organizational consequences of the burgeoning mobile communication revolution. International Journal of Mobile Communication Studies https://www.inderscience.com/browse/index.php?journalID=40 The International Journal of Mobile Communication (IJMC), a fully refereed journal, publishes articles that present current practice and theory of mobile communications, mobile technology, and mobile commerce applications. The objectives of the IJMC are to develop, promote, and coordinate the development and practice of mobile communications. The IJMC aims to help professionals working in the field, academic educators, and policy makers to contribute, to disseminate knowledge, and to learn from each other's work. The international dimension is emphasised in order to overcome cultural and national barriers and to meet the needs of accelerating technological change and changes in the global economy. IJMC is an outstanding outlet that can shape a significant body of research in the field of mobile communications and in which results can be shared across institutions, governments, researchers, and students, and also industry. Wi: The Journal of Mobile Media http://wi‐not.ca/ Wi publishes the latest in Canadian mobilities research, encompassing disciplines such as design, engineering, computer science, communications, and media studies. MobileActive.org http://mobileactive.org/ MobileActive.org is an all‐volunteer community of people and organizations using mobile phones for social impact. They are committed to increasing the effectiveness of NGOs around the world who recognize that the 3.5 billion mobile phones provide unprecedented opportunities for organizing, communications, and service and information delivery. They work together to create the resources NGOs need to effectively use mobile phones in their work: locally relevant content and services, support and learning opportunities, and networks that help MobileActives connect to each other. With these things on hand, tens of thousands of NGOs will be in a better position to enrich and serve their communities. The MobileActive.org community includes grassroots activists, NGO staff, intermediary organizations, content and service providers, and organizations who fund mobile technology projects. Mobile Society http://www.mobilesociety.net/ Mobile Society is an academic research website focusing on social aspects of the mobile phone. The site includes links and information about news, events, publications, and other related sites pertaining to the social consequences of mobile communication. SmartMobs: The Next Social Revolution http://www.smartmobs.com/ A Website and Weblog about topics and issues discussed in the book 'Smart Mobs' by Howard Rheingold.Select sample syllabus topics and readings for course on 'the social consequences of mobile communication' History and adoption of the mobile phone
Ling, Rich. 2004. 'The Mobile Connection' Chapter 1: Introduction. Castells et al. 2007. 'Mobile Communication and Society' Chapter 1: The Diffusion of Wireless Communication in the World.
Theoretical perspectives on the relationship between technology and society: Part 1, social and technological determinism
Ling, Rich. 2004. 'The Mobile Connection' Chapter 2: Making Sense of Mobile Telephone Adoption. Campbell, Scott W. and Tracy C. Russo 2003. The Social Construction of Mobile Telephony. Communication Monographs 70: 317–34.
Theoretical perspectives on the relationship between technology and society: Part 2, the 'network' perspective
Castells, Manuel. 2000. 'The Rise of Network Society' Opening Chapter: The Network is the Message. Castells et al. 2007. 'Mobile Communication and Society' Chapter 5: The Space of Flows, Timeless Time, and Mobile Networks.
Mobile communication in everyday life: Part 1, safety and security
Ling, Rich. 2004. 'The Mobile Connection' Chapter 3: Safety and Security.
Mobile communication in everyday life: Part 2: new forms of coordination
Ling, Rich. 2004. 'The Mobile Connection' Chapter 4: The Coordination of Everyday Life.
Mobile communication in everyday life: Part 3: new social networking practices
Ling, Rich and Birgitte Yttri. 2002. 'Hyper‐coordination via Mobile Phones in Norway' in Katz & Aakhus (eds.) Perpetual Contact. Licoppe, Christian. 2003. 'Two Modes of Maintaining Interpersonal Relations through Telephone: From the Domestic to the Mobile Phone' in J. Katz (ed.) Machines that Become Us. Campbell, Scott. W. and Michael Kelley. 2006. Mobile phone use in AA networks: An exploratory study. Journal of Applied Communication Research 34: 191–208.
Apparatgeist: 'Spirit of the machine' and the fashion and function of the mobile phone
Katz, James E. and Mark Aakhus. 2002. 'Conclusion: Making meaning of mobiles – a theory of Apparatgeist' in Katz & Aakhus (eds.) Perpetual Contact. Campbell, Scott W. 2008. 'Mobile Technology and the Body: Apparatgeist, Fashion and Function' in J. Katz (eds.) Handbook of Mobile Communication.
SMS and the language of wireless communication
Ling, Rich. 2004. 'The Mobile Connection' Chapter 7: Texting and the Growth of Asynchronous Discourse. Castells et al. 2007. 'Mobile Communication and Society, Chapter 6: The Language of Wireless Communication.
Use of mobile technology in public settings
Ling, Rich. 2004. 'The Mobile Connection' Chapter 6: The Intrusive Nature of Mobile Technology. Okabe, Daisuke and Ito, Mizuko. 2005. 'Keitai in public transportation' in Ito, Okabe, & Matsuda (eds.) Personal, Portable, Pedestrian. Ito, Mizuko, Daisuke Okabe and Ken Anderson 2008. 'Portable Objects in Three Global Cities: The Personalization of Urban Places' in Ling & Campbell (eds.) Reconstruction of Space and Time: Mobile Communication Practices. Campbell, Scott W. 2006. Perceptions of mobile phones in college classrooms: Ringing, cheating, and classroom policies. Communication Education 55: 280–294.
M 10/22 Use of the technology around co‐present others and the challenge of 'absent presence'
Cumiskey, Kathleen. 2007. 'Hidden meanings: Understanding the social‐psychological impact of mobile phone use through storytelling' in Goggin & Hjorth (eds.) Mobile Media Proceedings. Gergen, Kenneth. 2002. 'The challenge of absent presence' in Katz & Aakhus (eds.) Perpetual Contact.
The mobile youth culture
Ling, Rich. 2004. 'The Mobile Connection' Chapter 5: The Mobile Telephone and Teens. Castells et al. 2007. 'Mobile Communication and Society' Chapter 4: The Mobile Youth Culture.
Mobile communication in the socio‐political sphere
Castells et al. 2007. 'Mobile Communication and Society Chapter 7: The Mobile Civil Society: Social Movements, Political Power, and Communication Networks. Rheingold, Howard. 2002. 'Smart Mobs' Chapter 7: Smart Mobs – The Power of the Mobile Many. Campbell, Scott W. and Nojin Kwak. 2008, May. Mobile communication and the public sphere: Linking patterns of use to civic and political engagement. Paper presented at the ICA pre‐conference, The Global and Globalizing Dimensions of Mobile Communication: Developing or Developed?, Montreal.
W 11/7 Mobile communication in the developing world
Castells et al. 2007. 'Mobile Communication and Society' Chapter 8: Wireless Communication and Global Development: New Issues, New Strategies. Donner, Jonathan. 2008. Research approaches to mobile use in the developing world: A review of the literature. The Information Society 24: 140–159. Donner, Jonathan. 2008. The rules of beeping: Exchanging messages via intentional 'missed calls' on mobile phones. Journal of Computer‐Mediated Communication, 13(1). Available: http://jcmc.indiana.edu/vol13/issue1/donner.html.
M 11/12 Mobile communication and work
Andriessen, Erick and Mattai Vartianen. 2006. Emerging Mobile Virtual Work in Andriessen & Vartianen (eds.) Mobile Virtual Work: A New Paradigm? Perry, Mark and Jackie Brodie. 2006. Virtually Connected, Practically Mobile in Andriessen & Vartianen (eds.) Mobile Virtual Work: A New Paradigm? Chesley, Noelle. 2005. Blurring boundaries? Linking technology use, spillover, individual distress, and family satisfaction. Journal of Marriage and Family 67: 1237–1248.
OptionalFocus questions
To what extent does mobile communication lead to changes in family dynamics? On the one hand, mobile communication empowers youth to carry out their social relations 'under the radar' of parental supervision. In the 'old days', kids had to share a domestic landline phone and had less privacy, or had to shut themselves up in their room when on the phone to get privacy. The mobile phone is anytime/anywhere and it a personal object (not shared), so users have much more control over their private relations. Text messaging is an especially effective way of having private communication. Because of all this, young people have more autonomy to live out their social lives as they see fit. On the other hand, the mobile phone also gives parents more control by being able to better keep tabs on their kids and their kids' whereabouts. In some respects, it can actually be considered as an 'umbilical cord' keeping kids accountable to their parents. This is an interesting dichotomy for discussion. To what extent and how does the mobile phone support 'perpetual contact' among social ties? There seems to be a continual flow of communication now, which some refer to as 'perpetual contact'. Follow‐up questions could be: how is this a good thing? Are there negative aspects of perpetual contact? How is the mobile phone used for boundary management (i.e., demarcating in‐group members from out‐group members)? This can be seen in names kept in contact lists, who people text with, whose calls they screen, and even the style or brand of a phone ... some groups of friends get the same types of phones. What are the effects of taking/placing a phone call when interacting with physically co‐present others? What are norms for doing this? How can people mitigate the intrusion? On a related note to the questions above ... to what extent does the mobile phone lead to 'absent presence?' The notion of absent presence refers to being physically present, but socially absent. To what extent is this problematic? To what extent might mobile communication lead to 'tele‐cocooning?' Some are concerned that people are getting so wrapped up in their tight little social networks now, that they are less engaged with others who are weak social ties. If this is true, then it begs the question about whether there are benefits to having weak social ties. Most feel there are benefits, like being exposed to a diversity of perspectives and ideas. With regard to the changing media landscape, where else do we see increased 'personalization' in our uses of traditional mass media? In this sense, 'personalization' can refer to personalized content, interactivity, control, etc.
Research project idea (note this approach can be taken with any of the topics recommended above)Description of the paperMobile communication technology has become a common artifact in public settings, offering a means for social connection for its users and unsolicited melodies, chirps, and half conversations for co‐present others. Because social norms for behavior around others often conflict with those for phone conversations, mobile communication can present as many challenges as it does opportunities for maintaining social order. In class, we will discuss numerous perspectives on this topic, such as absent presence, symbolic fences, front stage‐back‐stage dynamics, and cocooning through mobile media. The purpose of this paper is to conduct an original investigation of the use of mobile communication technology around others. Each student will select a particular aspect of this phenomenon to explore in depth by collecting data first‐hand, analyzing those data, and drawing conclusions to shed new light on this topic. Students may choose to examine mobile communication in a particular setting, compare mobile communication in different social contexts or across different users, examine or compare the use of certain types of mobile technologies, observe reactions of and effects on non‐users of the technology, or select some other such 'angle' for the project that sheds light on this topic.Paper guidelinesYour paper should contain the following sections: (1) An introduction that justifies the importance of your topic and provides a clear explanation of the purpose of the paper, (2) a review of relevant literature/theory/key concepts to frame your particular project followed by specific research questions, (3) a method section explaining how you collected data (observation, interviews, questionnaires, and/or otherwise) and how you analyzed your data, and (4) a discussion section that develops conclusions based on the findings. Each paper should have at least 10 scholarly citations, of which at least half should come from readings other than those assigned for class. Use American Psychological Association (5th edition) to format citations and reference list. Papers should be about 10 pages in length, double‐spaced. In addition to meeting these guidelines, the writing should be clearly organized within each section and (of course) well‐written. Students will present their papers in class at the end of the semester.
The Situation In Guinea-Bissau Report Of The Secretary-General On Developments In Guinea-Bissau And The Activities Of The United Nations Integrated Peacebuilding Office In ; United Nations S/PV.8186 Security Council Seventy-third year 8186th meeting Thursday, 22 February 2018, noon New York Provisional President: Sheikh Al Sabah . (Kuwait) Members: Bolivia (Plurinational State of). . Mr. Llorentty Solíz China. . Mr. Ma Zhaoxu Côte d'Ivoire. . Mr. Tanoh-Boutchoue Equatorial Guinea. . Mr. Ndong Mba Ethiopia. . Mr. Alemu France. . Mr. Delattre Kazakhstan. . Mr. Temenov Netherlands. . Mr. Van Oosterom Peru. . Mr. Meza-Cuadra Poland. . Ms. Wronecka Russian Federation. . Mr. Nebenzia Sweden . Mr. Skoog United Kingdom of Great Britain and Northern Ireland . Mr. Hickey United States of America. . Ms. Eckels-Currie Agenda The situation in the Middle East This record contains the text of speeches delivered in English and of the translation of speeches delivered in other languages. The final text will be printed in the Official Records of the Security Council. Corrections should be submitted to the original languages only. They should be incorporated in a copy of the record and sent under the signature of a member of the delegation concerned to the Chief of the Verbatim Reporting Service, room U-0506 (verbatimrecords@un.org). Corrected records will be reissued electronically on the Official Document System of the United Nations (http://documents.un.org). 18-04815 (E) *1804815* S/PV.8186 The situation in the Middle East 22/02/2018 2/19 18-04815 The meeting was called to order at 12.10 p.m. Adoption of the agenda The agenda was adopted. The situation in the Middle East The President (spoke in Arabic): In accordance with rule 37 of the Council's provisional rules of procedure, I invite the representative of the Syrian Arab Republic to participate in this meeting. In accordance with rule 39 of the Council's provisional rules of procedure, I invite Mr. Mark Lowcock, Under-Secretary-General for Humanitarian Affairs and Emergency Relief Coordinator to participate in this meeting: Mr. Lowcock is joining the meeting via video-teleconference from Geneva. The Security Council will now begin its consideration of the item on its agenda. I give the floor to Mr. Lowcock. Mr. Lowcock: My colleagues and I have given the Security Council a lot of updates on the situation in eastern Ghouta over the past three months. I want to start today by bringing members some voices directly from eastern Ghouta. The Office of the Special Envoy in Geneva has, just in the past three days, received thousands of messages on instant messaging applications from civilians there. They are pleading for help. Here is one of them, from a humanitarian worker in the area — a person well versed in international humanitarian law: "During the past two months, military operations turned into a process of systematic targeting of civilians. Most air raids have intentionally targeted civilian residential buildings. Whole families have died under the rubble. Today, and as battles intensify, I call on you, as a father now expecting my first child to be born, and as a humanitarian worker trying to maintain what is left of life, to act to stop the systematic operations against civilians and open the roads for humanitarian assistance." Here are more voices. "There are entire families being targeted. A mother and her three children. Four pregnant women; one died, another is in a critical condition, the third lost her baby, and the fourth is under observation. A young girl lost both eyes, and it is continuing." "We do not want war, we do not want war, we do not want war." "Can you hear our messages, voices and fear?" "Our situation is so tragic. Our basements are not safe and lack basic needs. Help us, be with us." "Instead of saying 'no more', the world is saying 'one more.'" As representatives of Member States, all here aware that their obligations under international humanitarian law are just that — they are binding obligations. They are not favours to be traded in a game of death and destruction. Humanitarian access is not a nice-to-have; it is a legal requirement. Counterterrorism efforts cannot supersede the obligation to respect and protect civilians. They do not justify the killing of civilians and the destruction of entire cities and neighbourhoods. The Council has been briefed in minute detail, month after month, on the scale of the suffering of the Syrian people. Our reports have indeed been endless: dead and injured children, women and men; airstrikes, mortars, rockets, barrel bombs, cluster munitions, chemical weapons, thermite bombs, suicide bombs, snipers, double-tap attacks on civilians and the essential infrastructure they depend on, including hospitals and schools; rape, illegal detention, torture, child recruitment and sieges of entire cities reminiscent of medieval times. Over the past 24 hours, heavy shelling and aerial bombardment of multiple communities in eastern Ghouta have reportedly continued, resulting in the deaths of at least 50 people and wounding at least 200. According to some sources, the total death toll since 19 February is close to 300 people. Twenty-three attacks on vital civilian infrastructure have been reported since 19 February. At least seven health facilities were reportedly hit on 21 February. The only primary health-care centre in Modira town was reportedly rendered out of service by airstrikes. A hospital in Duma city sustained significant damage from nearby barrel bombs. Also in Duma city, an obstetrics centre was damaged A hospital in Jisrein town was reportedly attacked, resulting in the death of a nurse. The two Syrian Arab Red Crescent centres in Duma city and Harasta town were reportedly damaged 22/02/2018 The situation in the Middle East S/PV.8186 18-04815 3/19 by the bombardment. Meanwhile — and this is also a point I have consistently emphasized — mortar shelling from eastern Ghouta is reportedly killing and injuring scores of civilians in Damascus city, too.Members all know the statistics of this conflict. They know that half the Syrian population has either fled the country or faced repeated internal displacement. These people have lost everything. They have seen their homes destroyed, their neighbours killed, their loved ones disappear. Everyone knows that the repeated confirmed or alleged chemical attacks in Syria have killed and terrorized Syrian civilians.Eastern Ghouta is a living example of an entirely known, predictable and preventable humanitarian disaster unfolding before our eyes. Everyone knows that nearly 400,000 people are besieged and that they have been besieged for more than four years. Everyone knows that in eastern Ghouta thousands upon thousands of children are facing acute malnutrition the likes of which we have not seen elsewhere in Syria since the onset of the conflict. Everyone knows that more than 700 people are in need of urgent medical evacuation to hospitals just miles away in Damascus city.We have all seen in recent days the images of bombs and mortars raining down on bakeries and medical facilities. According to reports documented by United Nations human rights colleagues, at least 346 civilians have been killed since the beginning of this month and close to 900 people have been injured. Members all heard the Secretary-General yesterday, in the Chamber, describing eastern Ghouta as "hell on Earth" and saying that we cannot "allow things to go on happening in this horrendous way". They also heard him pleading for "the immediate suspension of all war activities in eastern Ghouta" (S/PV.8185, p. 2).Earlier this week, UNICEF issued a blank statement, as it could no longer find the words to describe the brutality of this war. Its only message was that "no words will do justice to the children killed, their mothers, their fathers and their loved ones."This appalling violence is happening as we face significantly increased constraints on our ability to reach people trapped behind conflict lines. In recent months we have encountered greater difficulties in accessing people in hard-to-reach and besieged areas, particularly through cross-line convoys, than during any period since 2015. Since 1 December, for nearly three months, we have been able to deploy only three cross-line convoys, reaching just 67,200 people. Only 7,200 of those people were in besieged areas, less than 2 per cent of the overall besieged population. In 2017, through November, approximately 53 cross-line convoys reached people in need, an average of nearly five convoys per month. A cumulative total of nearly 2 million people were reached in the first 11 months of 2017, or around 175,000 people per month. Therefore in 2017 we reached 175,000 a month; in the past three months we have reached 22,000 a month. Those are not reports or allegations. We have complete, factual information on this, because they are our convoys.Moreover, the 2017 access levels were themselves nearly 40 per cent below our access levels in 2016. Access is not only limited on aid deliveries, but we are also seeing growing challenges to our ability to independently assess needs on the ground and to monitor aid delivery.When an entire generation is robbed of its future, when hospital attacks have become the new normal, when sieges of entire cities and neighbourhoods have become a lasting reality for hundreds of thousands of people, the international community must take urgent and concrete action. I have said this before and I will say it again. What we need is a sustained cessation of hostilities, and we need it desperately — a cessation of violence that will enable the immediate, safe, unimpeded and sustained delivery of humanitarian aid and services, the evacuation of the critically sick and wounded and an alleviation of the suffering of the Syrian people.The Council can still save lives in eastern Ghouta, and elsewhere in Syria. I urge it to do so. Millions of battered and beleaguered children, women and men depend on meaningful action by the Council.The President (spoke in Arabic): I thank Mr. Lowcock for his briefing.I shall now give the floor to those members of the Council who wish to make statements.Mr. Nebenzia (Russian Federation) (spoke in Russian): We are grateful to you, Mr. President, for the prompt response to our delegation's proposal to convene a special meeting on the situation in eastern Ghouta, in Syria. That certainly does not mean that other problematic areas require any less attention. In particular, not long ago, at our initiative, the Security Council discussed the dire situation in Raqqa in detail. S/PV.8186 The situation in the Middle East 22/02/2018 4/19 18-04815 And in general, over the past month we have revisited Syria's humanitarian issues more than once. I would like to ask Council members to listen carefully to what I have to say.It is past time to discuss frankly what is going on in this Damascus suburb. The mass psychosis in global media outlets of the past few days, working in coordination to circulate all the same rumours, is certainly not contributing to an understanding of the situation. When eastern Aleppo was in the news, propagandistic disaster scenarios were put forward for it — a city where, after it was liberated from the terrorists, warehouses full of medicines and medical equipment were discovered. At the time we demanded that the Secretariat conduct an investigation, but the report presented to the Security Council was blatantly superficial.We are constantly seeing images of the activities of the White Helmets, who pass themselves off as rescuers. They were long ago shown to be supported by generous foreign assistance, and they work closely with terrorist groups. As a general rule, they serve as the original sources of well-rewarded disinformation. We are given the impression that the whole of eastern Ghouta consists of nothing but hospitals and that it is the hospitals that the Syrian army is attacking. That is a well-known tactic in information warfare. It is a very well-known fact, however, that the militants everywhere make a habit of locating their military facilities in medical and educational institutions, but for some reason that inconvenient truth is not advertised.It would be a good idea to begin with the fact that there are still several thousand defiant militants in eastern Ghouta, including some affiliated with terrorist organizations, mainly Jabhat Al-Nusra. Some time ago, they breached the agreement on a cessation of hostilities with an attack on an armoured tank unit of the Syrian armed forces in Harasta. They are shelling Damascus, and the intensity of the attacks increases daily. Dozens of missiles are launched every day, and not a single area of the capital has been spared. For some reason, those statistics are not being taken into account by United Nations representatives, although the Permanent Mission of Syria distributes them regularly. We have pointed out that in a 20 February statement, an official representative of the Secretary-General described factual information as "reported" (see S/PV.8183). And today the Under-Secretary-General talked about reported shelling. But those reports could easily have been verified by United Nations staff if they had inspected the areas of destruction and visited the victims.The Russian Embassy facilities have been repeatedly shelled, and each time the same delegations in the Security Council have made up excuses to lay off the blame for these terrorist acts. One is compelled to conclude that someone is purposely helping the criminals avoid accountability. Incidentally, we are disturbed by the fact that not so long ago, representatives of some delegations who view themselves as leaders in the protection of human rights and international humanitarian law quite seriously said that the damage resulting from the shelling in Damascus did not reach a level deserving of the attention given to eastern Ghouta. Our immediate response was to ask how many people have to die to attain, as it were, the gold standard of sympathy? There has been no answer. Is it appropriate to pass over the tragedies in Ramadi, Fallujah, Mosul and Raqqa in silence while drumming up hysteria about Madaya, Daraya, eastern Aleppo and eastern Ghouta, encouraging militants to to further humiliate civilians?Incidentally, the coalition forces' methodical destruction of Raqqa is extremely recent. The memory of it is hardly likely to have faded so quickly. For some reason, when the Coalition bombing flattened Raqqa, no one sounded the alarm, demanded compliance with international humanitarian law or proposed an immediate ceasefire. Yes, the Coalition smoked the Islamic State in Iraq and the Levant (ISIL) out of Raqqa. We know that. But with that done, the United States has forgotten about the city. No one is clearing any mines there. Who is aware of the fact that as many as 50 returning civilians are blown up by mines in Raqqa every day? Nor do we see much enthusiasm from these famous activists about the worst humanitarian crisis of our time, which happens to be unfolding against the backdrop of the armed conflict in Yemen.The militants have turned the people who are left in eastern Ghouta into hostages who are not allowed to leave the area under rebel control through the Al-Wafideen checkpoint. The Russian Centre for Reconciliation of Opposing Sides has urged the illegal groups to lay down their arms and resolve their status, but they broke off negotiations yesterday, on 21 February. It is quite obvious that they do not care about the life and safety of the residents of eastern Ghouta, whom they use as human shields to hide behind. Their aim consists of continuing to negotiate 22/02/2018 The situation in the Middle East S/PV.8186 18-04815 5/19 tactical and logistical advantages for themselves. That does not seem to particularly worry these groups' foreign sponsors, who might be able to exert crucial influence on them. But no, they would rather maintain the status quo and organize loud campaigns blackening Syria and Russia.Energy is also being wasted on fragmenting the international efforts regarding a settlement in Syria. Instead of giving due backing to the Astana de-escalation process and the Syrian National Dialogue Congress in Sochi, which have become an important support to the inter-Syrian negotiations under the auspices of the United Nations in Geneva, we see ongoing backroom efforts designed to openly undermine the work being done through those platforms. On top of that, exclusive clubs are being created, one striking example of which is the so-called International Partnership against Impunity for the Use of Chemical Weapons, which undermines the established frameworks for international cooperation on non-proliferation. We know that preparations are being made for an unofficial presentation of that initiative in Geneva. We would like to reaffirm our position in that regard, which is that in view of the neutral status of respected international organizations such as the United Nations and the Organization for the Prohibition of Chemical Weapons, representatives of their secretariats should not be associated with narrow initiatives such as these, which do not enjoy universal support.Many are now asking the logical question of how de-escalation in eastern Ghouta and other problematic areas of Syria can be achieved as soon as possible. The delegations of Sweden and Kuwait have come up with their recipe for this, in their role as informal monitors of the humanitarian dimension of the Syrian conflict in the Security Council. Their draft resolution — which has now been officially prepared for a vote, despite the fact that the authors know perfectly well that there is no agreement on it — proposes an apparently simple idea, which is the establishment of a ceasefire throughout Syria for not less than 30 days. We would very much like to know how such a truce will be guaranteed, but we have had no intelligible answers. The important thing, they say, is adopting the decision, and we can come up with the details later. An issue as complex as the Syrian conflict does not respond to such logic. We have been through this before, including, once again, in the case of eastern Aleppo.In principle, a ceasefire would be extremely significant, and not just for ensuring the delivery of humanitarian aid. The challenge is in how to achieve it. What we need here is not resolutions for the sake of resolutions, but measures that correspond to the realities on the ground. We are constantly talking about ensuring that the Security Council agrees on feasible decisions that are not divorced from reality or that cater to populist demands. This is about the credibility of the principal organ of the United Nations, responsible for the maintenance of international peace and security, in accordance with the Charter, whose purposes and principles we were discussing only yesterday. If we could stop the violence in crisis zones with resolutions, we would already be living in a completely different world.It will take long and hard work with the sides to the conflict to stabilize the situation so that the parties can sit down at the negotiating table and come up with the parameters for a ceasefire. There is no other way. It will also be impossible to ensure on paper that in 48 hours, or any other amount of time, humanitarian convoys can get going and mass medical evacuations begin. By the way, specific parameters for normalizing a number of complex issues are currently being formulated in Geneva, including by using the potential of the specialist International Syria Support Group. They include the Rukban camp for displaced persons — where, we understand, the United States military presence occupying the area has finally given the United Nations written guarantees — the Yarmouk camp, where the ISIL terrorists still have a presence, and the Fua and Kefraya enclaves.In that connection, I would like to know if the authors of today's initiative genuinely do not understand its utopian nature or if there is some other purpose at work here that has nothing to do with a desire to help struggling Syrians. Unfortunately, the story of eastern Aleppo in 2016 suggests that the second is true, and that the aim is to start a fight so as to strengthen international pressure on the Syrian authorities and slander Russia. Besides that, it shifts the focus from the importance of reviving the Geneva process as quickly as possible on the basis of the agreements that the Syrians arrived at in Sochi to indiscriminate accusations against the Syrian Government. Will that improve Geneva's chances of success?I will say it again to make sure that everyone hears it one more time. Russia will continue to do everything S/PV.8186 The situation in the Middle East 22/02/2018 6/19 18-04815 possible to achieve peace in Syria and restore stability to the Middle East. We call on our partners to do the same in a spirit of constructive cooperation and in cooperation with the United Nations, rather than continuing to sow confusion, ramp up support for jihadists and tear the region apart. For this draft resolution to be meaningful and realistic, the Russian delegation has prepared some amendments to it that we will now circulated to Council members.Mr. Skoog (Sweden): I would like to thank the Russian Federation for calling for a meeting on the horrendous situation in eastern Ghouta, and Mr. Mark Lowcock for his briefing. I will now make some brief remarks on behalf of Sweden and Kuwait.In seven years of war, the situation in the besieged area of eastern Ghouta has never been worse. I would like to thank the Office for the Coordination of Humanitarian Affairs for another briefing reminding us of the horrific reality for citizens in eastern Ghouta and of the Council's responsibilities. Yesterday, in this Chamber, the Secretary-General said that the 400,000 inhabitants of eastern Ghouta live in hell on earth. His appeal to all of us in the Council was to act — to immediately suspend all war activities in eastern Ghouta, allowing for humanitarian aid to reach all of those in need, allowing for the evacuation of the hundreds of people that need urgent treatment and that cannot be provided for and allowing the possibility for other civilians to be effectively treated. I want to take this opportunity to remind all parties, as Mark Lowcock just did, of their obligations under international law to protect civilians and hospitals and other medical facilities.The co-penholders, Sweden and Kuwait, have put forward a draft resolution to respond to the constant legitimate calls from the United Nations for a nationwide cessation of hostilities for 30 days in order to allow for humanitarian access and emergency medical evacuations. Our draft resolution also calls for the lifting of the siege directed against eastern Ghouta. We plead to all Council members to come together to support the draft resolution and to urgently adopt it so that we can halt the incessant attacks against eastern Ghouta and beyond, and we can avert a situation that is beyond words in its desperation. We, Sweden and Kuwait, furthermore urge the parties to the de-escalation agreement in eastern Ghouta to comply and implement it. We call upon the Astana guarantors — Russia, Iran and Turkey — to spare no effort and bring all their influence to bear on the parties to that end to avert the human disaster unfolding before our eyes.In response to our Russian colleague on our draft resolution, the United Nations convoys and evacuation teams are ready to go, subject to standard security procedures. The draft resolution that we are putting forward is not a comprehensive peace deal. Its aim is a much-needed humanitarian pause for an initial period of 30 days. There are already ceasefire agreements in force for the areas where fighting has escalated the most recently. They must be complied with. There are existing monitoring mechanisms that can be utilized. The role of the Council, I believe, is to push the parties to the conflict to comply with the proposed cessation of hostilities. Compliance is on the shoulders of the parties. I think that we can make a difference, and I think that we are tested today — not just as Ambassadors representing our countries, but as human beings. That is a massive responsibility.The President (spoke in Arabic): I shall now make a statement in my capacity as the Deputy Prime Minister and Minister for Foreign Affairs of Kuwait. At the outset, I would like to thank Mr. Mark Lowcock, Under-Secretary-General for Humanitarian Affairs and Emergency Relief Coordinator, for his briefing today. The remarks in Mr. Lowcock's statements are in line with the Secretary-General's remarks yesterday morning (see S/PV.8185) — that eastern Ghouta can wait no longer. There is tremendous suffering there, with 400,000 people who are living hell on Earth.We support all what the Permanent Representative of Sweden, Mr. Skoog, said in his statement on behalf of Kuwait and Sweden as co-penholders of the humanitarian dossier in Syria. It is unfortunate that the number of people killed since the beginning of this month in eastern Ghouta has reached 1,200 civilians. The international community is silent; it stands still. The question here is: How long we are going to remain silent? How many more civilians, women, children and elderly must die or be displaced until the international community starts taking action and speaking in one voice and saying enough — enough carnage and grave violations of human rights law and international human law? In that regard, I would like to make the following points.22/02/2018 The situation in the Middle East S/PV.8186 18-04815 7/19 First, Kuwait and Sweden, in response to the clear-cut demands of the United Nations on the humanitarian situation in Syria, have jointly submitted a simple and clear draft resolution that demands a cessation of hostilities across Syria for a 30-day period in order for the United Nations and its partners to be able to deliver humanitarian aid and services and provide critical medical evacuation to the sick and wounded, in accordance with the provisions of international law, and end the blockade on residential areas.Secondly, action on the part of the the State of Kuwait is based on our religious and national duty to our brothers in Syria. We have a legal, human and ethical responsibility to end their suffering. In that connection, we call on all Member States to support the draft resolution and vote in its favour. We should rise above our political differences to protect civilians.Thirdly, a failure to ende the systematic and horrendous carnage and bloodshed that has continued for seven years with various weapons would only serve to encourage the perpetuation of such crimes without accountability, as those who commit them are heartened by impunity.I now resume my functions as President of the Council.Ms. Eckels-Currie (United States of America): I thank Under-Secretary-General Lowcock for his briefing, particularly his noting of the systematic targeting of civilians in eastern Ghouta and the toll that it is taking on the people there.Yesterday, Russia's Permanent Representative requested this meeting in order to "make sure that all parties can present their views". The view that Mr. Lowcock presented today is, as the Secretary-General said and others have repeated, one of hell on Earth for the people of eastern Ghouta. I would also like to share the vision of some of the people of eastern Ghouta.Bilal is 22 years old, with a wife who is five months pregnant. He says, "We are waiting our turn to die; this is the only thing I can say". Abdullah is a construction worker, with a wife and six children. He says,"Bombs were falling everywhere near our house. We have been spending the last week digging into the rubble of nearby areas with our bare hands."Malik is a doctor treating the wounded. He says,"The hospitals have been overflowing with blood. We are doing what we can to help, but the situation is becoming unbearable."Those are just a few of the overwhelming number of horrific stories coming out of eastern Ghouta everyday. The pictures and videos are everywhere — screaming parents digging through rubble to find their children; doctors working frantically with no medicine and no equipment in underground hospitals to save whoever they can. Those are not terrorists showing up in these makeshift emergency rooms — they are civilians. They are ordinary people, under attack by a barbaric Al-Assad regime that is bent on levelling eastern Ghouta to the ground, with no regard for the 400,000 men, women and children who live there.No one needs to use their imagination to know what the Al-Assad regime is planning. It is exactly what we saw in Aleppo in 2016, and in Hama and Homs before that. The Al-Assad regime wants to bomb or starve of all of its opponents into submission. That is why, except for two small deliveries of aid, the regime has not allowed any medical convoys or deliveries of food into eastern Ghouta since November, and the bombing attacks have been relentless. The regime wants to keep bombing and gassing these 400,000 people, and the Al-Assad regime is counting on Russia to make sure the Council is unable to stop their suffering.Yesterday the Russian representative asked for the parties to present their views, and has put forward a deeply cynical one today. Those present have now also heard from the United Nations humanitarian leader and from people, like Bilal, Abdullah and Malik. The assault from the regime is relentless, and the suffering is overwhelming. The Russian Permanent Representative also asked that we "come up with ways of getting out of the situation." Yet it appears to be intent on blocking any meaningful effort to do so.None of us on the Council need to look very far for the way out. Thanks to the tireless efforts of our colleagues from Kuwait and Sweden, the way is sitting in front of us. We have a draft resolution establishing a 30-day ceasefire to help shield the people of eastern Ghouta and allow for deliveries of food and medicine to arrive. All 15 of us have spent the past three weeks negotiating that text, patiently attempting to work with each other, including the Russian delegation. We believed we had an agreed text. There are no surprises here. The United S/PV.8186 The situation in the Middle East 22/02/2018 8/19 18-04815 States is ready to vote on the draft resolution — right here and right now. All of us should be ready. Sweden and Kuwait have consulted everyone on that text. They have done their part. There is no reason to delay. Literally, the minute this meeting ends, the Council can take the clearest possible step to help — vote for a ceasefire and vote for humanitarian access.What the people of Eastern Ghouta need is not complicated, and do not just take our word for it. The International Committee of the Red Cross head of delegation in Syria summed it up, "This is madness and it has to stop". The United Nations High Commissioner for Human Rights, Prince Zeid, asked,"How much cruelty will it take before the international community can speak with one voice to say enough dead children, enough wrecked families, enough violence, and take resolute concerted action to bring this monstrous campaign of annihilation to an end?"UNICEF can hardly put words on a page. All UNICEF said in a haunting statement was, "No words will do justice to the children killed, their mothers, their fathers and their loved ones". The Secretary-General made his point clearly yesterday. He supports the cessation of hostilities because eastern Ghouta cannot wait.Yesterday Russia's Permanent Representative asked what we should do about eastern Ghouta. The people of eastern Ghouta, United Nations officials, humanitarian and human rights leaders and, indeed, pretty much the entirety of the Council have answered: stop the bombing of eastern Ghouta and allow medical assistance in. The rest of the Council is ready to act. We urge the Council to move forward with the ceasefire and humanitarian draft resolution immediately.Mr. Ma Zhaoxu (China) (spoke in Chinese): I would like to thank Russia for its initiative in convening this meeting. I also thank Under-Secretary-General Lowcock for his briefing.Recently, the security situation in parts of Syria, including its capital, Damascus, and the eastern Ghouta region, has escalated, causing significant civilian casualties, which is drawing broad attention from the international community. China would like to express its profound sympathy to the Syrian people for their suffering. We condemn all acts of violence that target civilians and civilian facilities and harm innocent lives. China has always believed that there is no military solution to the Syrian issue; it would only aggravate the suffering of the Syrian people. A political settlement is the only way out.The present situation is now such that the international community needs to support the Syrian parties in the resumption of dialogue and negotiations under the United Nations mediation as soon as possible and in seeking a solution that is accepted by all parties through a Syrian-owned and Syrian-led political process. That is the only way to fundamentally ease the humanitarian situation in Syria and rid the Syrian people of their suffering at an early date.Terrorist organizations are still launching attacks in Syria, which have caused significant civilian casualties and impeded humanitarian relief efforts by the United Nations. The international community should strengthen its cooperation on counter-terrorism, adopt unified standards and resolutely combat all terrorist organizations designated as such by the Security Council.As part of the Syrian issue, the humanitarian aspect in the country is closely linked to Syria's overall situation, in addition to its political process. Actions taken by the Security Council on Syria's humanitarian issue should not only help ease the overall humanitarian situation in the country, but also help consolidate the momentum for a ceasefire in Syria and be conducive to the bigger picture of a political settlement to the issue. China calls upon the Security Council to remain united on the issue of Syria, speak with one voice and create favourable conditions for substantive progress in Syria's political process at an early date.Mr. Delattre (France) (spoke in French): I would like to thank Mr. Mark Lowcock for his enlightening briefing of the situation of the inhabitants of eastern Ghouta. Mr. Lowcock has said it all — the torrent of fire that is indiscriminately falling eastern Ghouta is relentlessly pushing the limits of horror and human suffering. There are no words to describe what is taking place in eastern Ghouta as we speak.The regime is not merely bombing its own people. It is methodically targeting hospitals and vital infrastructure for the population with the macabre aim of ensuring that the injured who have not perished during the shelling do not survive the wounds inflicted upon them. We must insist that the attacks against hospitals and health-care personnel constitute war crimes, and the perpetrators must be held accountable.22/02/2018 The situation in the Middle East S/PV.8186 18-04815 9/19 The reports we have received from non-governmental organizations and the Office of the United Nations High Commissioner for Human Rights are unbearable. Twenty eight attacks struck 20 hospitals in eastern Ghouta since January. More than 700 individuals are in need of urgent medical evacuation. Those evacuations are systematically blocked by the Damascus regime, which has been the case for months. More than 400,000 people, including 130,000 children, have been besieged for months by the regime as part of a siege that is reminiscent of the Middle Ages.We should make no mistake: the Syrian regime and its allies are brandishing the fight against jihadist fighters, the need for which no one is disputing, as justification of an offensive aimed at entirely different goals. Its real intentions are indeed to annihilate any and all opposition and break the morale of civilians by indiscriminately massacring them. The offensive against eastern Ghouta, which has seen an unbridled acceleration in recent years — the worst of which is undoubtedly yet to come — has added to both the methods and consequences of the new Aleppo. Let us recall that in that city the intensification of bombing preceded a reconquest operation and unknown levels of violence that never sought to shield civilians or rule out the use of chemical weapons. We shall be particularly vigilant on the latter.Yesterday, through President Macron, France emphatically condemned the indiscriminate shelling of residential areas and civilian infrastructure. We called for the immediate establishment of a ceasefire to enable medical evacuations and humanitarian access to the people. The Secretary-General also spoke resolutely along the same lines. As was recalled this morning by the French Foreign Minister, Mr. Jean-Yves Le Drian, any lack of action is an indication of guilt. We must act swiftly, for the Council has the means at its disposal, if the willingness is put forth.Sweden and Kuwait, the commitment of which France commends, have proposed a draft resolution demanding an immediate cessation of hostilities to enable humanitarians to evacuate the wounded and gain access to the people. The draft resolution before us does not seem to me to be a political judgement. It conveys the humanitarian imperative that, as such, must bring us together. Accordingly, we have noted Russia's intention to propose changes to the draft resolution. We will consider them, but it is crucial that we quickly adopt the draft resolution so that a cessation of hostilities takes place immediately, as addressing the situation on the ground is of the utmost urgency.A cessation of hostilities is not a concession. It is the minimal form of response to the repeated requests of the United Nations and humanitarian actors, which have been communicated by members of the Council. Subsequently, it is up to the regime's supporters to ensure full respect and to respond to all calls for access to humanitarian assistance and medical evacuations under international humanitarian law. It is inconceivable to us that a Council member could be opposed to that.At the same time, we must — and France stands ready to — redouble our efforts to establish a neutral environment that will allow for a credible political process and the holding of elections in Syria. Since the beginning of the Syrian crisis, France has consistently advocated for the priority of achieving a negotiated solution to the military situation and of finding a political solution that satisfies the aspirations of the Syrian people, ensures lasting peace and stops terrorism in its tracks. France will not deviate from the road map adopted by the international community. We have already said, and will say once again, that only a political, inclusive solution, established under the auspices of the United Nations through enabling a political transition within the framework of the Geneva process and resolution 2254 (2015), will end the suffering of the Syrian people in a credible and lasting manner.I should like to conclude with both a warning and an appeal. Not only has the situation in Syria reverted to the tragic darkest hours of the crisis, but, if we fail to react robustly and immediately — let us make no mistake — the worst is yet to come. The worst is the endless escalation of the humanitarian crisis that is crushing the people, any semblance of humanity and the very values underpinning the United Nations. A widespread ground campaign directed against eastern Ghouta might well be the next deadly stage. The worst is also the expansion of the conflict. The combination of circumstances before us today might lead to a potentially major regional or even international confrontation. That risk must be taken very seriously.In the name of our shared values and interests, I call on every member of the Council to join and act together. We owe that to the civilians who are dying by the hundreds in the hell in eastern Ghouta. We owe it to the security of the region and of the world, which S/PV.8186 The situation in the Middle East 22/02/2018 10/19 18-04815 we have the collective responsibility to protect. We owe it to upholding the credibility of the United Nations, which is our shared heritage. Let us beware that the Syrian tragedy does not also become the grave of the United Nations.Mr. Meza-Cuadra (Peru) (spoke in Spanish): We thank Mr. Lowcock, Under-Secretary-General for Humanitarian Affairs and Emergency Relief Coordinator, for his briefing today on the tragic situation facing the more than 400,000 people living in eastern Ghouta and in other cities.We heard with dismay that, in that area, the basic principles of international humanitarian law and human rights continue to be disregarded. That has been evidenced by the incessant and merciless bombardments resulting in hundreds of civilian casualties — many of whom are women and children — on a daily basis. Far from decreasing, the bombardments have intensified over the past several days and weeks, as has been the case with regard to the number of people with urgent medical issues who are dying because they cannot be evacuated. We deeply regret that humanitarian convoys are unable to reach besieged and difficult-to-access areas, such as eastern Ghouta, among others, despite repeated appeals from the United Nations and various countries, including Peru, to facilitate immediate, safe and unrestricted access in eastern Ghouta, as well as other areas of Syria.All those facts, which are ultimately allowing for and fuelling a hell on Earth, as the Under-Secretary-General just pointed out to us, warrant our strongest condemnation. We must remind all parties, including the Syrian authorities, of the responsibility to protect the civilian population. The United Nations has determined various actions that can be taken to alleviate the suffering of civilians in eastern Ghouta and other affected areas. We stress the importance of the immediate implementation of a 30-day cessation of hostilities to allow for providing aid and setting out and implementing the humanitarian assistance response plan and the five priorities that Mr. Lowcock mentioned. Those are all indispensable and urgently needed measures that Peru fully supports.Implementing them will require a genuine political will to reverse direction and turn them into a reality. Accordingly, we thank Sweden and Kuwait for their generous efforts to reach a consensus on a draft resolution on a cessation of hostilities, which we hope can be adopted as soon as possible. It is of the utmost importance that Council members, in particular those who are able to exercise their influence on the ground, show the world their unity, sense of duty and willingness to compromise, and that we send a clear signal that prioritizes human beings over other interests.The Council must be able to rise to the occasion and fulfil its sensitive and important responsibilities. All can count on my delegation's commitment to carrying out actions that will alleviate the human suffering in eastern Ghouta and throughout Syria.Mr. Van Oosterom (Netherlands): We thank the presidency for convening this meeting, and I thank Mark Lowcock for his sobering briefing. I will address the following three points: first, the escalation of violence in eastern Ghouta, secondly, international humanitarian law, and, thirdly, action by the Security Council.First, with regard to the escalation of violence in eastern Ghouta, we are meeting at a moment of grave distress for the people in eastern Ghouta and elsewhere in Syria. We have seen the extreme escalation of violence in Idlib and eastern Ghouta, which was initiated a few weeks ago by the Syrian regime and its allies. That has severely intensified over the past several days and continues without pause, as Mark Lowcock clearly described. We condemn all indiscriminate attacks directed against civilians. Communities in eastern Ghouta have experienced the most intense bombardments since the beginning of the siege in 2012. Mortars are also being fired into Damascus. Families do not have a safe place to hide. Women and children are dying. Last Monday, the United Nations reported, over a period of just 13 hours, at least, 92 civilian deaths in eastern Ghouta, and the total death toll since Monday appears to stand now at approximately 300.We continue to receive reports of attacks on hospitals and of the renewed use of chemical weapons, thereby leading to the inhumane suffering of civilians and those who try to help them. We pay tribute to the humanitarian efforts of the White Helmets. We condemn targeted attacks against them. While the indiscriminate bombardment of civilian-populated areas continues, desperately needed humanitarian aid, including medical aid, for the people of eastern Ghouta cannot be delivered. We condemn the incessant violence and the barbaric tactics of besiegement. We have seen those tactics before. If we think back to Aleppo in December 2016, the same scenario took place. The regime turned 22/02/2018 The situation in the Middle East S/PV.8186 18-04815 11/19 that city into an unlivable hell where civilians were imprisoned, constantly targeted from the air and cut off from any form of aid. The Council should not stand by and watch a repetition of such events in eastern Ghouta.Secondly, concerning the erosion of international humanitarian law, in witnessing the sheer disregard for human life, we must ask ourselves: What has become of the hard-won gains in the area of international humanitarian law? The lack of compliance with the Geneva Conventions by parties to the Syrian conflict erodes the very norms enshrined therein. It also erodes the rules-based international order. We cannot let that happen. The carnage in Syria must stop. The Council must take effective, credible and decisive action today. The world is watching. We call upon all parties to the Syrian conflict, in particular the Syrian regime and its allies, to stop the targeting of civilians, stop the attacks on hospitals and facilitate immediate access for humanitarian organizations to deliver much needed aid.That brings me to my third point, which is action by the Council on the cessation of hostilities. We thank penholders Kuwait and Sweden for negotiating a draft resolution during the past two weeks that addresses the dire situation in Syria. We pay tribute to the prudent, inclusive manner in which Sweden and Kuwait have organized negotiations on the draft resolution. We wholeheartedly support the Swedish-Kuwaiti appeal to support their text.The draft resolution includes clear and implementable measures. We fully support an immediate cessation of hostilities in Syria to enable aid convoys to deliver food and medicines to all those in need, and the safe medical evacuation of the critically ill and wounded. That must happen as soon as possible. Parties to the Syrian conflict and those with influence on them have a heavy responsibility to assure the safety of humanitarian operations and to ensure that no forced evacuations of civilians take place.In conclusion, some Council members say that the draft resolution cannot be implemented because it is not realistic. But with sufficient political will on the part of the parties involved in Syria, the cessation of hostilities can become a most urgently needed reality. The Council showed forceful action when it adopted resolution 2393 (2017) in December 2017 to alleviate the suffering in Syria by allowing for vital cross-border humanitarian aid. Let us again show forceful action. Let us prove to the world that we can agree to put the safety of civilians first, throughout Syria.The human suffering in Syria, in particular in Ghouta, must end. We need a cessation of hostilities now. We call on the Russian Federation in particular to use its influence, do its utmost to achieve that objective and allow the Council to act effectively. Let us adopt the realistic, clear and balanced draft resolution as it stands, end the violence and allow access for humanitarian assistance.Mr. Alemu (Ethiopia): We thank Under-Secretary-General Mark Lowcock for his briefing. We appreciate his efforts and understand the challenges he faces.We are deeply concerned about the military escalation in eastern Ghouta and its devastating impact on civilians. We are also equally concerned about escalating conflict in other parts of Syria. The continued reports of attacks against medical facilities, resulting in a number of civilian deaths and injuries, is indeed extremely worrying. We stress that it is absolutely imperative to protect civilians in eastern Ghouta and other affected areas.Nonetheless, we should never overlook the fact that the capital, Damascus, is being shelled from eastern Ghouta — one of its suburbs. All the same, it is impossible to deny the fact that life-saving aid must reach all Syrians in need of urgent assistance. In that regard, while we welcome the fact that the United Nations inter-agency convoy delivered life-saving assistance to more than 7,000 persons on 14 February, we acknowledge that, given the severity of the humanitarian situation, it is obviously not enough.To address humanitarian needs, the United Nations and its humanitarian partners should be allowed safe, improved and unhindered humanitarian access. As the Secretary-General recalled in his statement on 20 February and through his strong appeal yesterday in the Chamber (see S/PV.8185), a cessation of hostilities is desirable to enable humanitarian aid deliveries and medical evacuation. We see no problem with reaching a consensus on the matter. In that connection, members of the Council have been engaged in constructive discussions on how to ensure the implementation of a cessation of hostilities.As the situation on the ground becomes increasingly complex, we understand that implementing a humanitarian pause will not be easy. We understand S/PV.8186 The situation in the Middle East 22/02/2018 12/19 18-04815 the concerns of some in that regard. We do not ignore the possibility that terrorist elements might exploit that tool to advance their goals. It will require the political will and tangible cooperation, in good faith, of all Syrian actors, as well as of all States with influence over the parties. Let us not forget that the situation in Syria is becoming extremely complicated and that the humanitarian situation has not remained unaffected. We are extremely worried about the current trajectory.As a human tragedy unfolds before our very eyes, it is expected that the Council will take meaningful, collective action that could help save lives on the ground. That is why we have reiterated that the Council should extend its unified support for the humanitarian work of the United Nations and its partners. Only by working together will the Council convey a strong and unified message that could help facilitate the much-needed humanitarian work of the United Nations and alleviate the continued suffering of the Syrians. In that regard, the humanitarian draft resolution will perhaps provide us with a good opportunity to demonstrate our resolve for concrete action. It may not be a perfect text but we believe it paves the way for all parties to coordinate their existing efforts to halt hostilities for the sake of civilians who are in an extremely difficult situation.Let me take this opportunity to thank the two penholders Kuwait and Sweden, which have been working tirelessly to achieve a consensus outcome. We hope they will continue their much-appreciated efforts until the last minute to address the concerns — real, legitimate concerns — of all delegations.Let me conclude by reiterating that the escalating violence in eastern Ghouta and other parts of Syria should reinforce the importance and urgency of finding a comprehensive political solution, without which the suffering of Syrians will continue unabated.Ms. Wronecka (Poland): I would like to thank Mr. Mark Lowcock for his briefing.As our Minister for Foreign Affairs, Mr. Jacek Czaputowicz, stated yesterday with regard to eastern Ghouta, there is no justification for the indiscriminate attacks on innocent civilians, including children, or on civilian infrastructure, such as health facilities. They must stop immediately and all parties to the conflict must strictly comply with their obligations under international humanitarian law. We would like to stress that all actors should use their influence to bring about immediate and improved conditions on the ground.Once again, we urgently call for the cessation of hostilities in the whole of Syria. Attacks against civilian targets, including medical facilities, must stop now in order to relieve the enormous and unreasonable suffering of the Syrian people. We therefore call upon all parties to alleviate the suffering of civilians, including children, by granting them urgent, free and safe access to humanitarian assistance.With regard to the de-escalation zones, which include eastern Ghouta, I should recall that they were aimed at ensuring a ceasefire and humanitarian access in accordance with international law, including international humanitarian law. In the light of this fact, I call on all parties engaged to respect their ceasefire-related commitments. I also call on States members of the Security Council to use their leverage on the parties in order to implement relevant previous commitments and to create conditions for a permanent ceasefire.In conclusion, I would like to stress the importance of maintaining the unity of the Council on the question of humanitarian access. We should find a mutually acceptable way to express a clear position of the Security Council in this regard. Accordingly, Poland would like to reiterate its support for the work of Sweden and Kuwait as penholders of the draft humanitarian resolution for Syria. Now more than ever do we need to make every possible effort to adopt the draft resolution as soon as possible. It is the Council's responsibility not to fail to stop the ongoing humanitarian tragedy in the eastern Ghouta.Mr. Hickey (United Kingdom): I thank Under-Secretary-General Lowcock for his very detailed and clear briefing today. It was very powerful to hear through him the voices of the people of eastern Ghouta.Russia called this meeting today to allow us to present our understanding of the situation on the ground and come up with ways of getting out of the situation. We have heard very clearly from Under-Secretary-General Lowcock today and from the Secretary-General yesterday about the situation on the ground (see S/PV.8185). This is hell on Earth; the scale of the human suffering and destruction is unbearable. The suffering of the Syrian people, while primarily the responsibility of the Syrian regime, brings shame on all of us in the Security Council.Let us be very clear about the main cause of this hell on Earth. It is the direct result of an escalation by 22/02/2018 The situation in the Middle East S/PV.8186 18-04815 13/19 the Syrian regime of its aerial bombardment of civilian areas, using cluster bombs and chemical weapons and systematically killing hundreds of its own civilians. As others in this Chamber have said today, these are breaches of international humanitarian law and are war crimes. The United Kingdom will be unrelenting in its campaign to ensure accountability and justice for these crimes using all mechanisms at our disposal.We owe it to the people of eastern Ghouta to highlight the utter devastation facing them and then to take measures to stop it. According to the Syrian American Medical Society, in the first 48 hours of this week, 250 civilians were killed and 460 injured. Those who survived these attacks have been further targeted by the regime while trying to get help for their injuries. There have been 22 separate attacks on 20 different hospitals in the three days since Monday. We applaud the incredible work of the brave doctors on the ground who risk their own lives to save others. And like the Netherlands, we salute the heroes of the White Helmets who have demonstrated incredible bravery, courage and resilience to save the lives of thousands of Syrians on all sides of this conflict.From the start of the conflict, the Al-Assad regime has peddled the myth that all of those opposing Al-Assad are terrorists. This is manifestly not the case. The people of eastern Ghouta are not terrorists. Jabhat Al-Nusra has only a small presence in eastern Ghouta; its fighters number less than a quarter of 1 per cent of the population of that area. Nothing can justify the barbaric bombardment we have seen in recent days or the blocking of humanitarian aid or the denial of medical evacuations. We also condemn the mortar shelling from eastern Ghouta of civilian areas of Damascus and attacks against the Russian embassy in that city.The Security Council has failed to uphold its responsibilities in Syria. We all know why this is the case, but we have all agreed that there can be no military solution to the conflict — only a political one. The actions of the Al-Assad regime in recent weeks and the military escalation in an area guaranteed by Russia and Iran as a de-escalation zone show cynical disregard by the regime for every member of the Security Council and for our resolutions. It is therefore vital that we all send a clear and unified message in response.The solution to the situation is not difficult. We need to see an immediate cessation of hostilities, including an immediate end to the aerial bombing of eastern Ghouta. If everyone in this Chamber were to commit unequivocally to this today, it could have an impact on the ground. It could save the lives of thousands of innocent men, women and children who are being killed as we speak here in this Chamber today. We therefore welcome the draft resolution put forward into blue by you, Mr. President, and by the delegation of Sweden, and we look forward to a vote later today.In conclusion, yesterday we discussed the principles of the United Nations Charter, which our predecessors drafted in the name of the peoples of the world to help save succeeding generations from the scourge of war (see S/PV.8185). It is clear that we have fallen woefully short of this aim. We have failed the people of eastern Ghouta. But let us reverse this trend today. Let us adopt the draft resolution and take the concrete actions needed to ease the suffering in this zone of death and destruction.Mr. Ndong Mba (Equatorial Guinea) (spoke in Spanish): Equatorial Guinea thanks the Russian Federation for convening this meeting of the Security Council and hopes to contribute to the adoption of a decision aimed at alleviating the enormous suffering and regrettable loss of human life in eastern Ghouta and other parts of Syria. We thank the representative of the United Nations Office for the Coordination of Humanitarian Affairs, Mr. Mark Lowcock, for his informative briefing.For the Republic of Equatorial Guinea, the changing humanitarian situation in eastern Ghouta requires urgent action to alleviate the critical state of affairs of the most vulnerable members of the civilian population. In recent days, the number of victims and amount of material damage to infrastructure have increased considerably, and the international community is obliged to take some urgent action so as to halt the ongoing loss of lives, mostly of children and women.We reiterate the appeal made by the delegation of Equatorial Guinea on 14 February for the parties to the conflict to allow humanitarian aid to reach those most in need (see S/PV. 8181). The cessation of hostilities is imperative in order to ensure safe access for relief teams, the distribution of humanitarian aid and the evacuation of the wounded and sick. Equatorial Guinea calls on all parties to the conflict to take the necessary steps to cease hostilities.S/PV.8186 The situation in the Middle East 22/02/2018 14/19 18-04815 Frank, direct and inclusive dialogue is the only viable way out of the Syrian crisis. The Council must redouble its efforts and persuade the opponents to return to the negotiating table. In that sense, resolution 2254 (2015) remains a valid instrument. The recent history of this conflict has taught us the devastating implications that it can have for the entire region. A definitive and sustainable solution to the conflict is in the interests of all the countries of the world.The Republic of Equatorial Guinea urgently calls on all parties to the conflict, be they directly or indirectly involved, to declare a ceasefire with immediate effect that will be respected and guaranteed by all parties so as to allow for the evacuation of civilians and the delivery of medical care, drinking water and food that will save hundreds of human lives. Even as we debate this issue here in the Chamber, the people of eastern Ghouta and elsewhere in Syria are on the verge of perishing. We must consider any proposal to be submitted from the humanitarian perspective, taking into account the suffering of the population of eastern Ghouta and Syria.Mr. Llorentty Solíz (Plurinational State of Bolivia) (spoke in Spanish): My delegation thanks the delegation of Russia for having asked the presidency to convene this meeting, for I think it very important to exchange views about what is happening in Syria. We also grateful for the briefing by Mr. Mark Locock.Bolivia reiterates its regret that the crisis in Syria has to date led to so many lives being lost and so much destruction. According to Mr. Lowcock's office, more than 500,000 people have died since the beginning of the conflict, 13.1 million people require humanitarian assistance, of whom 2.9 million are trapped in besieged or hard-to-reach, and 6.9 million persons have been displaced internally. We regret that recent events have led to more people dying or needing humanitarian assistance. We call for the earliest possible beginning of demining operations and for the provision of humanitarian assistance — such as to the city of Raqqa — in order to facilitate the safe and dignified return of the families that were displaced as a result of the conflict.We also regret that the latest events in Syria have once again served to underscore the urgent need to revitalize the Geneva political process, while strengthening the tangible results achieved in Astana and Sochi, in consultation, of course, with all the parties concerned. We reiterate what several of our colleagues have said during this meeting: there is no military solution to the situation in Syria, only a political one.We also again reiterate our great gratitude for the work being done by the staff of the humanitarian assistance agencies and groups on the ground. We demand that the parties involved comply with their obligations under international law, in particular international humanitarian law and international human rights law.We reiterate to the parties involved that they must respect the agreements and the de-escalation zones, as well as avoid attacks on civilian facilities — such residential areas, schools and hospitals — in line with international humanitarian law, so as to ensure the protection of civilians and unrestricted access for humanitarian agencies to provide much-needed assistance.I understand that we all agree with those principles, as they are basic, fundamental principles of international humanitarian law. Each and every one of us has spoken repeatedly about the obligations of the Security Council under the Charter of the United Nations, including its highest responsibility in terms of the maintenance of international peace and security. Nevertheless, my delegation cannot agree with double standards being applied on any issue, and much less on humanitarian ones. We must not drag down the Security Council by using it as an instrument for a different agenda. Nor, as we have also said several times, should we allow the Council to become an echo chamber where we repeatedly recite well-known areas of war.In referring to double standards, I will desist from referring to the humanitarian situation in other places around the world. I will limit myself just to Syria. My delegation is surprised, and does not understand, at how the Security Council has not even been able to express itself on the terrorist attacks on the Russian Embassy in Damascus, a member the Council. We have counted six such attacks in the past two weeks, followed by silence on the part of the Council. That should draw our attention as to double standards.I repeat that we totally reject the politicization of any humanitarian issue. We know that the situation in Syria is urgent. We need to think very carefully about how we can address each of these situations, given that each has its particular characteristics.22/02/2018 The situation in the Middle East S/PV.8186 18-04815 15/19 With regard to the draft resolution that has been circulated for the Council's consideration, first of all, my delegation would like to sincerely express its gratitude for the efforts of the delegations of Sweden and Kuwait. We have seen them work with great dedication, consulting with the various delegations as part of what of course is a complicated process. That is the nature of negotiations. We hope that the various calls for the Council to do something will come to fruition. . However, I think we have to recognize that putting to a vote a draft resolution, as several delegations have called for today, in the knowledge that it will not be adopted by the Council shows that the goal is not of a humanitarian nature, the aim is political. Putting to a vote a draft resolution while knowing that it will not be adopted means that the goal is not to alleviate the humanitarian situation but to garner a few headlines in the media. That is why we say that we should avoid making the Council an instrument for political ends.We very much welcome the fact that the Russian delegation has put forward language to enable us to continue the negotiations, which is essential. I agree with what my colleague the Ambassador of Sweden said, that is, the Council is being tested in alleviating the humanitarian situation in Syria. The Council is indeed being tested, and that test is to achieve unity in the Council. If we do not, then the meeting at which the draft resolution is put to the vote will go down in history as just a few headlines. But it will come to nothing and will in no way alleviate the humanitarian situation in Syria.I therefore issue a fraternal call on my colleagues the members of the Security Council — especially my beloved brothers the Ambassadors of Sweden and Kuwait — that we do everything we can to send out a signal for there to be a change in direction with regard to what the Council has been doing repeatedly over the past months, and show that by being united we will in some way be able to meet the expectations of the rest of the membership and meet the responsibilities assigned to us by the Charter.Mr. Tanoh-Boutchoue (Côte d'Ivoire) (spoke in French): At the outset, I wish to thank the Russian Federation for having called for this meeting.I also thank Mr. Mark Lowcock, Under-Secretary-General for Humanitarian Affairs, for his helpful briefing on the latest developments in the humanitarian situation in Syria, which has reached a critical threshold.Côte d'Ivoire remains deeply concerned by the ongoing deterioration of the humanitarian situation, largely due to the resurgence of fighting on the ground, particularly in eastern Ghouta where since Monday, I regret to say, 40 civilians have been killed and more than 150 wounded, and many hospitals and schools have been destroyed. In the face of this extreme escalation of hostilities, my delegation would like, following the call issued yesterday in this Chamber by Secretary-General António Guterres (see S/PV.8185), to appeal to the sense of responsibility of the parties involved to end the tragedy of eastern Ghouta. It urges them to exercise restraint with a view to an immediate cessation of hostilities in order to enable the resumption of the delivery of humanitarian aid, including medical evacuations, to alleviate the suffering of the Syrian population.Côte d'Ivoire reiterates its conviction and principled position that the response to the crisis in Syria cannot be military. On the contrary, it should be pursued through an inclusive dialogue and political process, as provided for in the road map set out by resolution 2254 (2015).Finally, in the light of the tragic humanitarian situation in eastern Ghouta — which Mr. Lowcock so somberly described earlier — Côte d'Ivoire supports the draft resolution proposed by the delegations of Kuwait and Sweden, calling for a cessation of hostilities for a period of 30 days with a view to allowing immediate humanitarian access to the besieged populations of the region. The Council must set aside all political calculations and other distractions and undertake the commendable task of rescuing the inhabitants of eastern Ghouta and other regions of Syria, who also happen to be Syrians, from the hell in which they are living.Mr. Temenov (Kazakhstan): We thank the delegation of the Russian Federation for initiating this open briefing on the very critical humanitarian issue in Syria, and thank Mark Lowcock for his update.Like others, we express our serious concern about the continued severity of the devastating humanitarian situation in Syria, including in eastern Ghouta, Idlib and northern Hama governorates, Rukban and Raqqa. Kazakhstan urges all parties within and outside the country to prevent further violence and enable humanitarian organizations to access and assist people in need. Since early February, with the military offensive against eastern Ghouta, there have been more than 1,200 civilian casualties.S/PV.8186 The situation in the Middle East 22/02/2018 16/19 18-04815 We truly need a cessation of hostilities and all military operations throughout Syria to enable the delivery of humanitarian aid and services and the medical evacuation of the critically sick and wounded, in accordance with international law. Kazakhstan considers it critical for the Security Council to adopt a workable and effective resolution on a cessation of hostilities in Syria, a draft of which is now being considered by Council members. Kazakhstan calls on all parties to find consensus and unite in their efforts to undertake an immediate suspension of all war activities in eastern Ghouta and other parts of Syria, allowing humanitarian aid to reach all those in need, as well as the evacuation of all patients requiring urgent treatment that cannot be provided there.My delegation supports the five requests identified by the Emergency Relief Coordinator on 11 January during his mission to Syria, and calls upon all parties to facilitate the implementation of these five requests and others, as specified in relevant Security Council resolutions, so as to ensure principled, sustained and improved humanitarian assistance to Syria in 2018. In this context, we look forward to a meeting of the Foreign Ministers of the guarantor countries of the Astana process — namely, the Russian Federation, Turkey and Iran — who intend to gather in Astana in March to discuss all issues related to recent developments on the ground. The timing and the specific agenda are currently being specified. In this regard, the next round of the Astana process itself is scheduled to be held after the aforementioned meeting of the Foreign Ministers.Lastly, in May 2017 Kazakhstan welcomed the adoption of the memorandum on the creation of de-escalation areas in the Syrian Arab Republic. They have lessened hostilities between the conflicting parties. However, the ceasefire agreements in these zones are currently being violated. We attach the utmost importance to compliance by all conflicting parties with ceasefire agreements and their enforcement by the guarantor States. Likewise, each of the agreements reached in Astana should not remain on paper, but must be strictly complied with.The President (spoke in Arabic): I give the floor to the representative of the Syrian Arab Republic and urge him to limit his statement to five minutes in accordance with Security Council note S/2017/507.Mr. Ja'afari (Syrian Arab Republic) (spoke in Arabic): The delegation of my country was not aware of your decision, Sir, to limit my statement to five minutes. I oppose that decision and therefore reserve the right to express the views of my country in this important meeting devoted to the situation in my country.The President (spoke in Arabic): The representative of the Russian Federation has asked to make a further statement.Mr. Nebenzia (Russian Federation) (spoke in Russian): We fail to understand, Sir, why you have proposed limiting the statement of the representative of the Syrian Arab Republic on the important issue under discussion. His country is directly involved and where everything being discussed is taking place. We must afford an opportunity for the representative of Syria to speak for the full amount of time required to deliver his statement. I do not believe we need any artificial limits on his statement.The President (spoke in Arabic): I did not make a decision. I simply encouraged the representative of Syria to adhere to the provisions of note S/2017/507.I again give the floor to the representative of the Syrian Arab Republic.Mr. Ja'afari (Syrian Arab Republic) (spoke in Arabic): Once again, I reiterate that we were not aware of note S/2017/507. I believe that this act is unjust and raises many issues to which I already intended to refer in my statement. I hope that everyone will be patient enough to listen to the statement I shall make on behalf of the Government of my country. I shall not deliver a personal statement. All speakers have spoken on behalf of their Governments, and I shall do the same. I encourage all members to listen carefully to what I have to say.As I talk here at this moment, hundreds of rockets and mortars are targeting the capital, Damascus. To date, they have injured 37 people, including six children, and led to a number of martyrs, including two children. That comes as no surprise. As the Council is aware, every time a Security Council meeting is held to discuss the Syrian situation, there is a massacre here and a suicide bombing there, as well as the killing of civilians in some Syrian cities. We have seen not dozens, but rather hundreds of massacres over the past seven years. Mr. Lowcock did not get this information the way he gets messages from what he calls humanitarian workers in eastern Ghouta who know about international humanitarian law. Mr. Lowcock 22/02/2018 The situation in the Middle East S/PV.8186 18-04815 17/19 did not solicit the views of the Syrian Government, which we have expressed in hundreds of letters sent to him and to the Council. All those who in this meeting have used the word "regime" to refer to my country are neither objective nor impartial. They reveal their countries' involvement in the ongoing terrorist crisis in my country.We thank the delegation of the Russian Federation for convening this meeting to give us the opportunity to once again present the reality of the suffering of civilians as a result of the practices of armed terrorist groups or, as some call them, moderate armed opposition groups. Over the past seven years, they have been sowing death and destruction wherever they have operated. They have used civilians as human shields. They have targeted hospitals and schools, turning them into military centres. They have hurled missiles and rockets indiscriminately at residential and populated areas.Of course, as the Permanent Representative of France said before leaving this meeting, all of this is a form of resistance. He referred to the terrorists who bombard Damascus as the "resistance" that the Syrian regime is trying to suppress. This meeting is particularly important, as some actors — especially the United States of America and the so-called international coalition — have moved from the stage of aggression by proxy through their support for terrorism to the stage of direct aggression. Those actors have recruited terrorists from all four corners of the world. They call them jihadists and send them to Syria. Whenever terrorists have failed, those actors have been there — militarily, politically, through the media and the United Nations — to intervene in order to achieve what their terrorist proxies failed to achieve.Let us be clear. Some Council members — and I specifically mean the United States of America, the United Kingdom and France — would like to deprive the Syrian Government of its constitutional and sovereign right to defending its territories and people, as enshrined in the Charter of the United Nations back when we had wise founding fathers and international law and as guaranteed by all United Nations resolutions on counter-terrorism.Today, I have heard references to the draft resolution contained in document S/2018/146, on humanitarian issues. The penholders, Kuwait and Sweden, have been working on it for several weeks. I thank them for their efforts. However, those efforts are deeply flawed. The penholders did not coordinate with the Syrian delegation at all. They did not even ask to hear my country's view on the draft resolution that concerns it.Let us imagine for a moment that hundreds of terrorists had used the Bois de Boulogne as a centre to target civilians in Paris, launching dozens of missiles every day. Would we have seen a draft resolution calling for a humanitarian truce to give the moderate armed French opposition the opportunity to regain its power and launch missiles targeting Paris?Let us imagine for a moment that hundreds of terrorists had used Central Park here in New York as a centre to target civilians in Manhattan, and had launched dozens of missiles every day. Would we have seen a draft resolution calling for the medical evacuation of the moderate armed American opposition?Let us imagine for a moment that hundreds of terrorists had used Hyde Park as a centre to target civilians in London, launching dozens of missiles daily. Would we have seen a draft resolution calling for the delivery of humanitarian aid to the moderate armed British opposition? Would we have seen statements by high-level Secretariat officials, such as Mr. Lowcock, calling for stopping the fight against armed groups that they describe as non-State armed opposition groups? Unfortunately, that is how United Nations documents refer to terrorists nowadays — non-State armed opposition groups.Of course, those are all hypothetical scenarios that might seem far-fetched. However, that is the reality in Syria. It is the tragedy that we are seeing in Syrian cities every day, including the city of Damascus and its inhabitants. It is a bitter reality that the Syrian Government is facing as a result of the erroneous approaches adopted by the United Nations and the positions of some of its Member States. Damascus is the oldest populated city in history. It is seeing destruction, death and sorrow every day as a result of missiles, mortars and rockets launched by armed terrorist groups operating in eastern Ghouta. These terrorist groups — the Islamic State in Iraq and the Sham, the Al-Nusra Front and affiliated groups — are designated as terrorist groups in the Security Council. Today, 8 million people live in Damascus, among them hundreds of thousands who fled armed groups that attacked their villages and their homes in many parts of Syria, including eastern Ghouta.S/PV.8186 The situation in the Middle East 22/02/2018 18/19 18-04815 The United Nations today is going through a professional and moral crisis that is unfathomable. High-level Secretariat officials see no harm in adopting the positions of Governments that sponsor terrorism in my country. They are directly involved in distorting facts, manipulating figures, using insidious phrases and terminology, and depending on unreliable sources in their statements and reports. Of course, I cannot list all of those scandals today. I will only remind the Council of the Organization for the Prohibition of Chemical Weapons Fact-Finding Mission report (S/2017/567), issued in June 2017. The report states that among the open sources on which it relied was the testimony of British doctor Shajul Islam. For those who do not know who Mr. Islam is, he is a foreign terrorist fighting for the Al-Nusra Front in Idlib. He was convicted in the United Kingdom and was not allowed to practice medicine there as he was involved in crimes related to terrorism, such as kidnapping British journalist John Cantlie. That is but one example of some misleading reports issued by the Secretariat.We are convinced that those abhorrent practices will not stop and that some United Nations officials will ignore the serious information that we have conveyed to them about armed terrorist groups fabricating the story that the Syrian Government used toxic chemical substances against civilians in eastern Ghouta. Those groups are training some of their members to pretend that they have been exposed to toxic substances. Of course, those scenes are broadcast by well-known networks and correspondents of Mr. Lowcock, and the Syrian Arab Army is blamed for it. Although we have sent hundreds of letters to the Secretary-General, the President of the Security Council and specialized United Nations agencies specialized in counter-terrorism and the prohibition of chemical weapons, we are sure that some at the United Nations will not hesitate to believe that story and blame the Syrian Government. That is simply because certain agendas in the Organization compel some to join in the extortion of the Syrian Arab Republic and its allies that are fighting terrorism on behalf of all those present.For over two months now, the Syrian Government has been sending letters almost daily to the Secretary-General and the President of the Security Council documenting the number of missiles used, which have amounted in the past few weeks to almost 1,200. We have been also documenting the human and material losses of civilians in the city of Damascus as a result of being targeted by terrorists groups in eastern Ghouta. However, in its statements and appeals the Secretariat has no problem ignoring the suffering of 8 million people in Damascus. It has not hesitated to participate in the misleading campaign launched by some States to protect a few thousand members of armed terrorists groups in eastern Ghouta. They are sacrificing 8 million civilians in Damascus to protect a few thousand terrorists in eastern Ghouta. This is scene in short.Both international and United Nations sources are spreading news of a stifling siege on eastern Ghouta. That is not consistent with the indisputable reality on the ground. We are talking here about a vital area that is the main source of food for the city of Damascus. Commercial trucks constantly move back and forth to Ghouta. The Syrian Government has facilitated the delivery of humanitarian aid to people in eastern Ghouta, when conditions on the ground have allowed. We have also approved medical evacuations to Government hospitals in Damascus. The truth that we all know, and even high-level Secretariat officials know, is that armed terrorist groups are controlling the humanitarian aid that enters eastern Ghouta. They distribute it among its members and deprive civilians of any of it.There is another truth that the Secretariat is ignoring. Residents of eastern Ghouta have taken to the street in protest against the practices of terrorists who point their guns at innocent people. Of course, those besieged innocents are also sending messages, but Mr. Lowcock's radar is not receiving them. I would like to ask the Secretariat the following. How does it justify ignoring the reports and information that the Syrian Government has presented on thousands of hostages and kidnapped people being detained by armed terrorist groups in eastern Ghouta in the so-called Attawba prison? They require immediate medical evacuation. The United Nations is ignoring video footage posted by armed groups showing women and children, among the hostages, being pushed into metal cages and left on the street. It is a painful scene reminiscent of the times of slavery. It is true insanity that the Secretary-General spoke of yesterday and has been echoed by some colleagues today. Yes, there is terrorist insanity in eastern Ghouta and we must put a stop to it.What is even worse is that some in the Secretariat are trying to use the agreement on de-escalation zones to distort the facts and ignore repeated violations perpetrated by these armed terrorist groups. They are 22/02/2018 The situation in the Middle East S/PV.8186 18-04815 19/19 being instructed from the outside by actors that some of them are present in this Chamber. They are instructed to target Syrian military sites and launch attacks using rockets, missiles and car bombs on residential neighbourhoods in Damascus.These groups operating in eastern Ghouta that kill civilians in Damascus daily are armed terrorists groups, regardless of any change to their names, affiliations or alliances. Today they are Jaysh al-Islam, the Al-Rahman Corps, the Dawn of Islam and Ahrar al-Sham. Yesterday they were the Islamic Front, Hay'at Tahrir al-Sham and the Al-Nusra Front. I invite all members of the Council to take a look at the websites of those groups and the satellite television channels that Western satellites are helping broadcast. It will become apparent that they all share the same Wahhabi terrorist ideology, and that they all call for takfiri ideas and the annihilation of others. Any attempt to change their names and description by calling them moderate opposition or non-state armed groups will not change their terrorist reality. It will not prevent us, as the Government, from defending our citizens with the support of our allies, and fighting terrorism pursuant to the Council's resolutions on counter-terrorism.Some among us today are exploiting the suffering of the Syrian people and trading in their blood. They are demanding accountability while being direct partners in supporting and defending terrorism. They are involved in direct military aggression against my people, as was the case in Palestine, Afghanistan, Iraq, Libya, Africa and Latin America. The dilemma that we are facing today is that the mechanism of work inside the United Nations is being held hostage to political and financial polarization. As a result, this mechanism of work completely disregard the crimes of the so-called international coalition led by the United States of America.As mentioned by my colleague the Ambassador of the Russian Federation, the international coalition completely destroyed Raqqa, killing hundreds of civilians and destroying shelters, infrastructure and bridges over the Euphrates river and everywhere in Syria, under the pretext of fighting the Islamic State in Iraq and the Levant (ISIL). It used internationally prohibited weapons against civilians in Syria, including American Napalm, just as it did in Viet Nam. The international coalition targeted Syrian armed forces and allied forces more than once in order to break the siege on ISIL. The coalition and its militias made a deal with ISIL so that ISIL fighters, their families and their heavy weapons could leave Raqqa and other places in order to fight the Syrian forces and their allies elsewhere.The United Nations is completely disregarding the repeated aggressions of Israeli occupation forces on our territories as part of its support to armed terrorist groups. The Department of Peacekeeping Operations is clueless as to what is going on in the Golan. The United Nations itself is completely disregarding Turkish aggressions and violations against Syrian sovereignty, and the direct military aggression initiated now by Turkey on Afrin. Nobody has addressed this issue in their statements.In conclusion, responding to those who fear that eastern Ghouta might become a second Aleppo, I invite them to go to Aleppo today and see with their own eyes how millions, not thousands, have resumed their normal lives after Aleppo was liberated from terrorism. Indeed, eastern Ghouta will become a second Aleppo, as will Idlib and all areas that have suffered under the terrorism of armed groups in Syria.We will not succumb no longer to the extortion of those who have supported terrorism in Syria. We will not be complacent to the plans of the Governments of the five States that met in Washington, D.C., last month to divide Syria and ensure the failure of both the Sochi conference and the political process as a whole. That news was reported today in the United Kingdom. We will not sit idly by while those who use terrorism, take unjust economic measures and wage direct military aggression against the Syrian people seek to achieve their cheap political agendas. Rest assured that history will soon admit that we and our allies have fought a war on behalf of the entire world against terrorism, which is being supported by Governments that soon will be held accountable by their people and world public opinion. Those Governments have invested all they can in terrorism until it reached their cities, their own citizens and all safe places throughout the world.When I look at some of the faces in the Chamber and see the political hypocrisy therein, I recall the famous adage by the Great Russian writer Fyodor Dostoyevsky, who said: "Rest assured, hell is big enough for everyone. There is no need for people to compete so fiercely to be the worst."The meeting rose at 2.10 p.m.
Issue 28.5 of the Review for Religious, 1969. ; ASSOCIATE EDITORS Everett A. Diederich, S.J. Augustine G. Ellard. S.J. ASSISTANT EDITOR John L. Treloar, S.J. QUESTIONS AND ANSWERS EDITOR Joseph F. Gallen, S.J. Correspondence with the editor, the associate editors, and the assistant editor, as well as books for review, should be sent to REVIEW VOR R~Joxous; 612 Humboldt Building; 539 North Grand Boulevard; Saint Louis, Missouri 63to3. Questions for answering should be sent to Joseph F. Gallen, S.J.; St. Joseph's Church; 321 Willings Alley; Philadelphia, Pennsylvania 19106. + + + REVIEW FOR RELIGIOUS Edited with eccleslastmal appro~ d by faculty members of the School of Divinity of Saint Louts Umverslty, the editorial olhces being located at 612 Humboldt Building, 539 North Grand Boulevard, Same Louts, ~dlssouri 63103. Owned by the Missouri Province Edu-cational Institute. Published bimonthly and copyright t~) 1969by REVIEW roa REt.lmo~s at 428 East Preston Street; Baltimore, Mars-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, $10.00 for two years Orders should indicate whether they are for new or renewal subscriptions and should be accompanied by check or money orderpaya-hie to REVIEW FOR RELIGIOUS in LI.S.A currency only. Pay no money to persons claiming to represent REview vor~ RELIGIOL$ Change of address requests should include former address. Renewals and new subscriptions, where accom-panied by a remittance, should be sent to REvlF.w vo~ RELInIot~s; P. O. Box 671; Baltimore, Maryland 21203. Changes of address, business correspondence, and orders not accompanied by a remittance should be sent to REvIEw FOR RELIGIOUS; 428 East Preston Street; Baltimore, Maryland 21202. Manuscripts, editorial cor-respondence, and books for review should be sent to R~vmw FOrt RE~.IoIot:s; 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. SEPTEMBER 1969 VOLUME 28 NUMBER 5 JOHN CARROLL FUTRELL, S.J. Some Reflections on the Religious Life It is no secret that today many religious are under-going a painful identity crisis. Participating in the con-fusion that always accompanies dramatic change in cul-tural patterns (complicated by the extreme rapidity of this change in our modern world), religious are further troubled by the problems posed very existentially to them in their effort to obey the call of Vatican II to renew their authentic living of the gospel pattern ac-cording to the original inspiration of their founder and to adapt their way of living to the signs of the times. The breakdown of external structures which in the past had supported their interior commitment, the loss of comforting customs which had provided a kind of.touch-stone of authenticity (however formalized one felt them to be), the disconcerting shift of attitudes toward the place of the religious life within the Church, the value placed upon active insertion into a secularized world, the challenges to faith itself posed by new theological and liturgical languages and symbols--all of these fac-tors together have brought up in' the minds of many religious agonizing questions concerning the value and even the validity of their lives. A basic question that is often repeated is whether it is possible to specifically distinguish religious life from lay life as a Christian. Having grown up in a culture that took it for granted that the religious life was the "way of perfection" and a "higher" or "better" form of Christian living and, perhaps, having included this idea within the complex of personal motives for following the vocation to the religious life, some re-ligious feel lost and without identity in a world where such abstract and tendentious comparisons are no longer significant. Members of various religious congregations wonder whether there is anything really meaningful in their specific vocation. A divisive and potentially death- 'dealing polarization develops in some communities be- John Carroll Futrell, S.J., is a faculty member of St. Louis University Divinity School; 220 North Spring Ave-nue; St. Louis, Mis-souri 63108. VOL~UME 28, 1969 705 + ÷ ÷ ~lohn Carroll Futrell, $.J. REVIEW FOR RELIGIOUS tween those who cling for personal survival to old structures of living, praying, and working, and those who are impatient to reject all that has gone before and to embrace all that is new simply because it is new. The following reflections are addressed to only some aspects of these difficult problems. Much time and prayer Will be needed before effective solutions are found to .them. Nevertheless, it is important that religious do reflect upon them and that they share their reflections with one another in an effort to discern what God is asking of us as religious in our own times. What is offered in the following pages, then, are some reflections, firstly, on the meaning of Christian spirituality in it-self-- whether lived by laymen or by religious; then, on the accurate location of the difference between lay life and religious life; and, finally, on the religious life as institutionalized in the Church and on the function of community structures within religious congregations. A Christian is a person whose life in the world derives its meaning from his faith in Jesus Christ encountered in His Church--who discovers in Jesus Christ God re-vealing Himself to man, judging and freeing us by the cross and resurrection of Christ, and sending His Spirit to enable us to share now and forever in the divine life of the Trinitarian community of love. Ad-herence to a creed of truths, following a moral code, commitment to living out certain religious values: all these are consequences of the basic faith experience of the person of Jesus Christ. A person who merely in-tellectually assents to propositions or who merely decides to espouse certain humanitarian values derived from the gospel is not truly a Christian unless these positions are expressions of his commitment in faith to Jesus Christ and of his belief in the good news which Christ proclaimed. When this faith in Jesus Christ is freely and de-cisively assumed as personal commitment by a person (and not merely as a sociological fact of "religion" in his life), this is the result of a personal experience of the person of Jesus Christ. That is to say, the individual recognizes in the divine revelation in Christ, witnessed to by the Apostles and handed down by the Church, the identification of the universal experience of the trans-cendent- the unknown God obscurely encountered in the openness of the human spirit to the mysterious Absolute. In spite of all the various scientific, philo-sophical, psychological, and magical efforts to explain away this experience, it remains real and undeniable in the self-awareness of human beings who have achieved a certain level of consciousness. Indeed, most children seem to have a real experience of God when they are very young. Wordsworth wrote reams of poetry testifying to this. Teilhard de Chardin has written eloquently of the growth of his experience in The Divine Milieu and has pointed out the errors into which men have fallen "in their attempts to place or even to name the uni-versal Smile" (Torch Books, p. 129). Contact with the Other who makes us feel his presence-in-absence in this experience has been the underlying goal of all the great world religions--and of the psychedelic games of today. The Christian is the person who recognizes in Jesus Christ the face of God: "I am in the Father and the Father is in me." Christian faith experience, then, is the consciousness ¯ of recognition: a recognition of the one true God ex-perienced in one's own interior experience of fulfill-ment, of completion, of "coming home" in faith in Jesus Christ; a recognition experienced also in seeing the lives of Christians who embody the word proclaimed by the Church, in the word of Scripture, in the break-ing of the Eucharistic bread, and progressively in one's own experience of new manhood through lived faith. Faith is certitude derived from the authenticity of witness---of signs--and experienced through living it. It is vital to recognize the particular form of certitude had in faith. It is the certitude of experiential experi-ence, the certitude that comes from fully experienced living. This is the highest form of practical certitude enjoyed by human beings, the form of certitude upon which we base our actual living. It has been well said that "theory is good, but it does not excuse you from living." Men do not guide their lives by the coherent symmetry of logical theories but by the practical under-standing that comes from the certitude of lived ex-perience. For example, the only way that I know that another person really loves me is by faith certitude. I cannot "get into the skin of another," cannot share the unique and incommunicable act of self-awareness within which the other freely determines his relation-ships to all that is exterior to himself---including me. My assurance that he does indeed love me can be based only on signs--words, gestures, all the human modes of non-verbal communication, actions of self-giving, and so forth. Yet, I can come to the greatest certitude of his love because of my lived experience of it. The certitude of faith in Jesus Christ, then, is the certitude of lived experience. It is faith--not the knowl-edge derived from empirical experience of the senses or of microscopes or test tubes, not the knowledge result-ing from the logical necessity of a syllogism, but faith + + 4. VOLUME 28, '1969 707 John Futrell, $.]. REV]EW FOR RELIGIOUS in witness and signs authenticated in the living per-sonal experience of God in the person of Jesus Christ risen and living in His Church. The experience of God is always the experience of presence-in-absence, just as is the experience of personal relationship with any person. Because another person is constituted in his selfhood by his unique self-aware-ness, there always remains a new depth of his person to be penetrated, a further horizon of mutual knowledge and love to beckon us onward. The greatest degree of union and love we reach in our mutual presence always opens outwards to a new profundity yet to be sought --the fascinating and wonderful absence discovered in mutual presence which makes personal relationship a dynamic always growing life and not a gtatic, finished work. Our personal relationship with God in prayer is characterized by this same presence-in-absence, this same experienced love and union, this same certitude of something being lived. Indeed, even our self-awareness is marked by presence-in-absence. The only "I" that I am is the self of the present moment summing up all my past history and straining towards my future self-actualization. But I never grasp this present of myself: it slips into my past even as I try to focus upon it. I know the present, my present, only in the lived experieuce of a unique kind of actuality, of plenitude, of density and richness. I know myself with certitude as presence-in-absence. In the lived experience of God as presence-in-absence in prayer, there is a similar plenitude, richness, density, actuality; and in opening ourselves to welcome God in this experience, we are conscious of a profound tran-quillity, peace, calm--a recognition of "rightness," of our authentic, fulfilled selves. It is this primordial ex-perience of peace in absolute openness to God, in total responsiveness to His word, which, is the touchstone of all future discernment of specific response to a specific divine call in a here and now situation. This experi-enced certitude of lived faith is discovered through the authentic testimony of witnesses who embody the word for us, and it is grasped in our own act of faith because of the signs manifested by these witnesses. This certitude grows progressively stronger as we have the living experience of our own faith, until our faith in God in Jesus Christ becomes the greatest certitude of our lives, a certitude daily renewed and accomplished anew everyday, just as is our love of another. On the other hand, it is important to notice the es-sential difference between the experience of personal relations with other human persons and with God in Christ. Another human is bodily present to me and his body mediates his interiority to me. God is not bodily present to me nor is the risen Christ in His human body. I cannot affirm the existence of God as the basis of the experience of his presence-in-absence as I can affirm the existence of another man. Even philosophical demonstrations of the existence of God, while they may be perfectly valid, do not give me God as the object of interior experience. For this reason, even the greatest mystics have always testified that they never felt that their interior experi-ence placed them outside the domain of faith. It is al-ways by faith, which is essentially a divine gift originat-ing from a gracious divine initiative, that we come to realize our experience of God in Christ. The Christian life, then, is a faith--a life of faith. No matter how we analyze the spiritual life according to human scien-tific categories, the object of our experience never leaves the realm of faith. That is why divine revelation in the Bible in no way claims to be a theory of our relations with God. On the contrary, it is the history of this relation which is there taught. And it is fundamental that the origin of our existence and of our reIationship with God is His divine initiative, that the beginning of this history is divine. This fact exactly situates the continuing relationship between God and us: every-thing depends upon His divine initiative. Faith is al-ways a gift. To be a Christian, then, means to live a life grounded in the personal faith experience of God in Jesus Christ. Now, human beings first experience--first live, and only thereafter do they seek to express their experiences and to reflect upon them. It is vital, therefore, to dis-tinguish the lived experience from its expression and from theoretical reflection upon this expression. In the life of the Church, lived Christian experience, the living tradition of the Christ-event as experienced by the community of believers, is primordial. The expressions of this experience at various historical and cultural epochs during the last two thousand years are only temporally conditioned, relative expressions of this ex-perience. The role of theology within the Church is always the re-expression and the re-interpretation of this primordial Christian experience in contemporary language, contemporary conceptual structures, contem-porary cultural contexts. What is essential is always authentically to preserve spiritual continuity across rad-ical cultural discontinuity. Similarly, the faith experience of an individual Chris-tian, beginning with his earliest experiences of God as a child, are necessarily conditioned in their relative expression by the language, the. symbols, the images ÷ ÷ ÷ Religious Li]e VOLUME 28, 1969 709 John Carroll REVIEW FOR RELIGIOUS ~10 available to him at a given age and stage of maturity. As he grows humanly and intellectually and rejects the anthropomorphic images of early childhood, such as God the kind grandaddy with a long beard, or the romantic idealizations of adolescence (which were the only modes of expression then available to him), he must not at the same time reject his certitude of the lived experience of God. All the great masters of prayer testify that prayer becomes progressively simpler, more and more leaning upon bare faith, less and less at-tached to a series of concepts or emotions. This is because one is entering more profoundly into the density and richness of God's presence-in-absence, into the lived experience of personal union with God in Christ which is beyond expression and theorizing. There is no greater certitude in life than this lived experience of God. The individual Christian, too, must preserve au-thentic spiritual continuity across the radical discon-tinuity of his language and images and symbols as he grOWS. Now, the Christian, having found the meaning of his life in the world in his faith in Jesus Christ, must live this faith in all the situations of his daily life. He must witness to his faith by a Christian style of life, a Christian spirituality. This is always true of all Chris-tians, even though the concrete expressions of this life style are relative to the historical and cultural context and the concrete situations within which Christianity is being lived. The essential elements of Christian spirituality are always the same: living out Christ's great command-ment of love according ~o the general norms He enunci-ated in the Beatitudes and exemplified in His life. How-ever, these essential elements will be expressed in different ways discerned by prophetically interpreting ex-istential situations, that is to say, by prayerfully reflect-ing upon the challenges posed by the signs of the times in the light of the gospel, in order to recognize and respond to God's word here and now. It is through listening to the world--the existential word of God--- and at the same time listening to the Spirit--the pro-phetic word of God in Christ in the Church and in the individual Christian--that through a continuing dia-lectic the Christian discerns how to live his Christian faith here and now. He confirms the validity of the decision arrived at through this discernment by com-paring his inner experience of peace and tranquillity in this specific choice with the peace and tranquillity enjoyed in his primordial experience of openness and surrender to God in Christ. All Christians are called to this essential Christian spirituality. In living their discerned life style, all Chris-tians must witness to both the incarnational and the eschatological aspects of the Christ life which animates the Church: the presence of the Spirit of the risen Christ in His Church renewing tile earth by unifying mankind and transforming the universe--building the earth to its fulfillment in Christ-Pleroma; and also the Christian hope in Christ who is to come in the final accomplish-ment of the kingdom of God in the Parousia. All Chris-tians must express the "cosmological" love of God im-manent in the ongoing new creation accomplished by the Spirit of Christ through the efforts of men in the history of the world; and all must express the "trans-cendent" love of God the absolute future of man--the Father who is known only in Christ, the Trinitarian community of love which will be shared perfectly by men in their union with one another and with the Father in Christ through the Spirit when Christ comes again. The manner in which individual Christians are to express ,this twofold Christian love is discerned in the here and now situation of their own historical and cultural context. This individual expression takes place within the community of Christians and is grounded in the initiative that comes from God: different gifts, dif-ferent charisms, different divine initiatives, different calls--all for the service of the entire People of God, all ordered to the community expression of the Christ life in the world and to the embodiment of the two aspects of Christian love. II Essentially, then, there is only one Christian spirit-ualitv, always aimed at the full possession of all men b~ tl~e Father through Christ in the Spirit. This is true because there is only one essential Christian vision of the meaning of life in the world, a vision based upon the faith experience of God revealing Himself to men in Christ through the Spirit living in the Church. The differences in the manner of living out this one spirituality originate in the various expressions of this spirituality determined by historical and cultural con-texts and, also, in the different charisms given by the Holy Spirit to individual Christians to enable them to serve the Church in specific ways. The distinctive func-tions within the Church of bishops, priests, religious, and laymen are grounded in these different charisms. The distinctive styles of life or spiritualities observable in the lives of married persons and religious are simply distinctive ways of living the one Christian spirituality ÷ VOLUME 28, 1969 ~ohn Carroll ~ Futrell, S.]. REVIEW FOR RELIGIOUS which must he fully expressed by the whole Church as a community. For instance, an essential element in the one spirit-uality of all Christians is evangelical poverty in its root meaning of an attitude (a beatitudel) of anawim: aware-ness of man's dependence upon God in Christ resulting in single-hearted seeking of God and issuing in acts of peacemaking and of mercy towards others. This attitude must be embodied by all Christians in lives showing forth the two-fold incarnational and eschato-logical Christian love. Living as anawim according to the Beatitudes, all Christians often will discern the call to acts of renunciation of real human values in order to be true to their faith in Christ; and these actions will witness not only to their faith in the risen Christ present in the Church and renewing creation here and now, but also to their eternal hope in Him who is to come in the final fulfillment of the kingdom--their existen-tial acknowledgment of God as the absolute future of man in Christ. The vowed evangelical poverty and chastity and obedience of Christians who are called to the religious life, then, is not the only way to practice or to express the eschatological aspect of Christian love. Neverthe-less, the life of the vows is the only way to manifest this aspect through the signification of an entire life to bear permanent, visible witness to it in the world. Any Christian living out his Christianity authentically .is called upon in many ways to renounce various goods and values in order to take up his cross and follow Jesus. Think of men and women who in order to fulfill their vocation in the sacrament of marriage or as parents or as truly just and loving neighbors to other men are challenged to sacrifice desirable goods and values for the sake of fidelity to Christ in their daily lives. Never-theless, the overall, visible style of li[e of the l~y Christian in its permanent life pattern manifests above all the aspect of Christian love in the Church which is to work in the world in order to transform it in Christ, continuing the incarnation of Christ by building the earth. Although this Christian lay life includes and, when necessary, expresses the eschatological aspect of the Church, it shows forth in its basic dynamism the in-carnational aspect. On the .other hand, a religious in his actual work of serving the Church normally is equally engaged in the ,work of building up Christ in mankind and in the world. He too lives and expresses the incarnational as-pect to the Church. But by the public foregoing of the 'high, positive, human values renounced through his vows, the total meaning of the being-in-the-world of the religious becomes the tangible insertion into this incarnational dynamism of the eschatological aspect which is visibly manifested through the overall, perma-nent pattern of life according to the evangelical coun-sels. To make permanently visible to men this eschato-logical dimension of the Church is the specific meaning of the religious life as a distinctive way of living Christianity. As Karl Rahner has pointed out, that which con-stitutes the unique signification of the vowed evangelical counsels in the religious life is that this is the perma-nent foregoing of high, positive, human values for the sake of a value which cannot be the object of a direct experience, a value which necessarily must be believed in and hoped [or. By their vows religious abandon a possible experience in favor of a value that is now possessed only in faith and hope. That is to say, it is possible for me to have the experience of possessing the results of my work, of having a wife and children, of exercising my own autonomy of choice; but I possess the value of the fulfillment of the kingdom now only in my faith and hope in Christ who is to come. The re-nunciation of the vows is a visible manifestation of permanent and absolute openness to God's future for man in Christ. This renunciation, therefore, is the visible expression and the continual realization of love for God much more in the eschatological dimension of this love than in its terrestrial or incarnational dimen-sion. Even the unbeliever must recognize the meaning of a gesture of faith and hope and love which is the perma-nent renunciation of these positive human, values through the vows. For example, a man in vowing chas-tity "puts his body on the line" until death because of his faith and hope and love of Christ who is to come, and thereby he visibly witnesses in a most striking way to this faith and hope and love. One can believe that this faith and hope and love is absurd, but one cannot deny its depth in the People of God among whom it can call forth such a visible testimony. All Christians, then,--religious and lay--must live both incarnational and eschatological love. But the over-all pattern and significance of the Christian lay vocation is visible witness to the incarnational aspect of the Church, while the overall pattern and significance of the religious life of the vowed evangelical counsels is visible witness to the eschatological aspect. The distinction between lay life and religious life in the Church, therefore, is not to be sought in a difference of the basic Christian vision o~ of the essential Christian spirituality. The distinction is. to be sought, 4. VOLUME 28a 1969 ÷ John Carroll Futrell, SJ. REVIEW FOR RELIGIOUS rather, in the variety of charisms and the different modes of response to the divine initiative. The difference arises from distinctive ways of living the one Christian life, that is, particular ways of responding to and of ex-pressing the love of God through following Christ within a permanent life pattern having a specifically different, total, overall signification than do other particular ways of living Christianity. Whatever might be concluded through theoretical discussions based upon various hier-archical models, there can be no question in the real order of one Christian way of life being "higher" or "better" than another. It is a question rather of a charism, of the divine initiative and authentic response to it which can only be the "best" for the individual person responding to God's call to him. III A community of persons has a history, just as does an individual person. In the history of the community of Christian believers, the Church, there has been from the beginning an evolution of "structured" charisms, dis-cerned by the community as authentic responses to the divine initiative for service of the People of God. These structured charisms have been lived by groups of in-dividuals who have been given these charisms, organiz-ing themselves into institutionalized communities for service of the Church through lives devoted primarily either to prayer, to spiritual or corporal works of mercy, or to apostolic mission. In this way, the religious life developed as a distinctive, institutionalized way of liv-ing Christianity, eventually having its own juridical description in canon law. From the groups congregat-ing around St. Antony in the desert to the official recognition of secular institutes in 1948, this evolution has continued (as it still does) in the response of Chris-tians to divine initiatives within diverse historical and cultural contexts. A Christian who discerns that he has been given the charism of service of the Church in the religious life enters into the institutional structure of this charism by public, vowed commitment to the three evangelical counsels, declared to the whole People of God repre-sented by the one who in the name of the Church re-ceives the vows. By so doing, this Christian establishes himself in a permanent, distinctive life style which has a special and unique force as a sign of one aspect of the one spirituality of the entire Christian commu-nity. His response to the divine initiative is, therefore, his acceptance of the charism of his vocation. The personal experience of Jesus Christ is the basis of all Christian faith. When this experience is char- acterized by certain qualities, the result is that one is simply impelled to give his whole life and all his love to Jesus Christ through living the vowed evangelical counsels. Depending upon certain other characteristics of this personal experience of Jesus Ctirist, one feels simply impelled to consecrate all his life and energy to prayer for the People of God in the contemplative life or to their active service and to helping other persons to share this faith experience of Jesus Christ through apostolic mission. This Christian's whole life as a re-ligious is grounded in this faith experience; and it depends for its growth and depth and permanence upon the growth and depth and permanence of his personal relationship to Jesus Christ in love. The original charism must come to its complete fulfillment. The individual choice to live the religious life in one specific religious community rather than another is the result of the judgment that one's own response to the divine initiative discerned in the charism of his vocation can be best embodied in this specific community voca-tion. He discovers his personal identity as a Christian person precisely in the community identity of this re-ligious order or congregation. The community identity of a given religious congre-gation is rooted in the original inspiration of the founder(s), the basic vision of a particular way of follow-ing Christ, which underlies all the different techniques devised to try to live out this vision within different historical and cultural contexts. Where, as in many apostolic congregations, the basic vision of various com-mumtles as similar or even identical, the specific differ-ence of these congregations arises from their particular approach to service or mission and from the history of each congregation in living out the basic vision. The history of an institution progressively charac-terizes this institution in its identity, just as the personal history of a man characterizes his identity. A man of forty carries with him the accumulated characteristics oflhis own personal evolution. His face and body and psychology are marked by specific traits by which he identifies himself to himself and by which other people identify him. This is equally true of different religious congregations. That which is essential today, then, in order to ac-complish authentic renewal of religious congregations is to truly discover the original inspiration of the founder, the basic vision, the radical intention neces-sarily expressed by the founder in the language (images, symbols, gestures, practices, ways of action) of his own historical and cultural context. 0nly when this basic vision is clear is it possible to discern how to express it ÷ ÷ ÷ Religious Li~e VOLUME 28~ 1969 ÷ ÷ ÷ John Carroll Futrell, S.~. REVIEW FOR RELIGIOUS authentically in the new language imposed upon us by the signs of our times: to preserve spiritual con-tinuity across cultural discontinuity. Furthermore, since there is no infallible guarantee of the permanent worth of this basic vision, and since charisms can be given for time-conditioned service of the People of God, it must be discerned whether or not the basic vision and, so, the existence of a given religious congregation is still valid and valuable in the ongoing life of the Church. When it is discerned that a religious congregation can still make a real contribution to the life and mission of the Church, then courageous and loyal adaptation of life style must be undertaken in order to renew the true embodiment of the basic vision of this community here and now. Whatever means are discerned to be authentic and effective for this end, these will have to be structured into the life of the community. The com-munity is made up of individual body-persons who find their own personal identity in the community identity. Their mutual union in this community of persons is grounded in this profound identification of life meaning which they share with one another. Unless this profound union is embodied in some really ex-perienced way in common worship, common ways of living, common service of the Church, it is inevitable that it will float off into the realm of pure abstract theory, an ideal existing only as a dream. During a time of dramatic cultural change such as we are now experiencing, it is clear that there must be much experimentation with community structures, al-ways discerned according to the criterion of the re-newed basic vision of the community. Indeed, at present the indications are that much pluralism must be al-lowed. But especially during a time of pluralistic ex-periments, ways must be found to embody the total unity of the entire community sufficiently and frequently enough to keep it real. This is absolutely imposed upon us because we are body-persons, a fact too often forgotten with disastrous results. The fundamental problem posed by the necessity of embodying community unity through some form of structures is the continual need to carry on the dialectic of the individual good and the common good, personal initiative and aspirations and community ideals and commitments. The aim should be to effect a synthesis of these personal and community elements as often as possible through true mutual discernment. But when such a synthesis proves impossible, after this discern-ment, it is the universal good of the community which must be given priority in making decisions, precisely because the personal identity of each individual member is found in the community identity. In any community, even that of two persons in marriage, there is a new reality larger than each individual 'T': it is the reality of "we." The final word must always be given to this Because of the depth of their union grounded in common personal identity, the persons belonging to a religious community have a unique foundation for true, warm, human mutual love. This love must be experi-enced and embodied in aII the ways that go to establish and develop human interpersonal relationships and to confronting difficulties of temperament, disagreement, misunderstanding, and so forth. Since this union is the result of divinely given charisms, every effort must be made to share the basic faith experience of Jesus Christ which is the source of the communion of persons in this religious community. Because the individual experience itself is not verbal but lived, this sharing must be chiefly on the level of non-verbal communication. Here communitarian prayer can be very effective. Listening to another praying to God, even in language that I myself couhl not use, is a most effective way to come to the recognition that he shares the same faith experience of Jesus Christ, the same charism, the same response of life commitment, as do I. If the members of a religious community do share the basic faith experience of Jesus Christ which grounds their unity and their life together, then they will be enabled to grow in true human love for one another. Where there is profound union and an atmosphere of mutual love, it is possible to disagree (even violently) about means to ends without becoming polarized and, finally, disunited and destroyed as a community. Dif-ferences will be seen for what they are: differences of language and symbols which are conditioned by cultural contexts and, so, are completely relative, deriving their value only from their effectiveness in embodying the basic vision which remains the ground of union. Where deep union and mutual love are present, it will be recognized that persons in the community in responding to community-discerned adaptations are not to be condemned if they find it difficult to adjust to what for them is a new and foreign language to express their personal identity issuing from their personal faith experience of Jesus Christ. This is a matter of the dif-ficulty of changing ways of structuring and of expressing experience which have been built up over a lifetime, rather than a matter of a negative attitude to renewal and adaptation. The only attitude that one must change (whether he be "traditionally" or "progressively" oriented) is that 4. Religious Li~e VOLUME 28~ 1969 4" 4" ÷ John Carroll Futrell, $.]. REVIEW FOR RELIGIOUS o[ fixation: confusing language with experience and means with ends and insisting that unless things are done my way, they cannot be authentically Christian. This is equivalent to saying: "If you speak French in-stead of American English, you cannot be expressing truly human thoughts and feelings." Redemption from fixation--and from polarization--will be achieved through sharing the faith experience of Jesus Christ and only thereafter attempting to find a language to express this experience. These reflections have led to the conclusion that the religious has his personal identity through his response to a particular divine initiative, his acceptance of a special charism discerned in the characteristics of his personal faith experience of Jesus Christ. The religious embodies his response to this charism by vowing himself to the life of the evangelical counsels in a specific re-ligious community. This means that he commits him-self to witness visibly by the total signification of his overall pattern of life to the eschatological aspect of Christian love lived in the Church. Within the community of Christians, all of whom ~hare one Christian spirituality, the distinctive role of the religious is permanently to manifest the faith and hope of the entire People of God in Christ who is to COmae. The religious' life of union with his companions in his own religious community is a life of mutual love grounded in the community identity of shared faith experience of Christ, which is expressed in the basic vision of this community's service of Christ in His Church, and which is embodied in community struc-tures adapted to the signs of the times through authentic discernment. The way towards a solution of the difficult problems being experienced by religious today, therefore, would seem above all to be the way of a universal renewal in all religious of their profound, personal faith experi-ence of Jesus Christ and a renewal of their mutual union and mutual love through mutually sharing this experience. It is through union with Jesus Christ that we shall achieve communion with one another. EDWARD G. BOZZO, C.F.X. Being-toward- Community:. Essence oJ Religious Life As the over-delayed Instruction (dated Jan. 6, 1969) from the Congregation of Religious concedes, the forma-tion of young religious is a topic of deep concern today. Leaving to others the full assessment of that ,uneven document which, in my view, hovers indecisively between old and new theologies, between an essentially juridical conception of religious life and some attempt to touch its theological pith, what I would urge is that religious life is dominantly about community and that this must be sustained as the master idea in considering every phase of its renewal. Though this is a simplification un-less qualified as I hope to do further on in this article, it is at present the hermeneutical wedge needed to cut through the complexities renewal involves. If, I submit, in the light of the recent Instruction, religious congrega-tions attempt to grapple with formation as a problem apart from the religious life as centrally concerned with creating and maintaining community, their adaptations of formation programs will be misfocused or foundering. As is evident from my intentional use of first person references, I present a personal (though I hope not un-substantiated) point of view as forcefully as I can. In doing so I make no claim to infallibility but hope that in presenting a position as vigorously as possible that I might at the very least provide the reader with a means of clarifying his own notions of the religious life, even if it be by disagreeing with those presented here. Though my topic is the general import of the idea that religious life is essentially the sustained effort toward community, let me begin by briefly stating the connection between this thesis and the specific question of the forma-tion of young religious. And let me begin this brief Edward Bozzo, C.F.X., is a mem-ber of Xaverian College; I0000 New Hampshire Avenue; Silver Springs, Md. 2090~1. VOLUME 28, 1969 + 4. Edward G. Bozzo, C.F.X. REVIEW FOR RELIGIOUS treatment from the juridical aspect of the religious life --a perhaps more familiar starting point to middle-aged religious--that irrelevant species of which I am a member. Two other prenotes: I write as a member of what is usually called an active religious congregation and I beg pardon of any sister who might read this for main-taining masculine references throughout. Men become religious, in the technical sense, by pro-nouncing vows to God through His visible Church. These vows are called public in a technical sense, namely, that the Church so designates and recognizes them as con-stituting a person in the religious state. To describe how these spare juridical facts occur in actual life, how-ever, it would have to be added that a person becomes a religious by joining a specific religious institute approved by the Church. This datum is [taught with significance. Among other things, it means that one's chief source of awareness of what being a religious means comes ~rom the particular religious with whom he lives. One's idea of what the practice of the vows means, of the style of life to which they give rise, one's idea of life in common and dedicated service to others--all of these one learns from the religious with whom one lives. (;anon law and the institute's constitutions, no matter how well expressed, capture these realities only partially and in bare out-line. I Both are theoretical instruments which subserve the experience of religious life which latter holds the primacy, not vice versa.2 Since one's self-definition as a religious, for one's whole life as a religious, has its source in the lives of the reli-gious with whom one lives, it follows that our life in 1 See Friedrich Wulf, "Decree on the Appropriate Renewal of the Religious Life," in Commentary on the Documents o[ Vatican II, v. 2, ed. Herbert Vorgrimler (New York: Herder and Herder, 1968), p. 303, where Wulf notes that it will take religious congrega-tions a long time to overcome the narrowness which has plagued the official ecclesiastical concept of the religious life, especially since the 19th century. See also pp. 338, 340, and 362. ~ In philosophical terms, though we always need theory, it is ex-perience, the practical, which holds the primacy. Theory derives from practice and serves practice. To reverse this order is to create a host of difficulties in daily life. See John Macmurray, The Sel[ as .4gent (London: Faber and Faber, 1957), pp. 17ft. As regards religious life, it is necessary to recall not only that theory derives from experience and helps to interpret experience, but also that the theoretical apparatus has been overjuridical in its emphasis. Hence, even though theory is subservient to experience, now as never before, religious life requires work on its theoretical base. As Wulf remarks in commenting on chapters five and six of the Dogmatic Constitution on the Church: "The theology of the reli-gious state is only in the making," Commentary on the Documents o] Vatican //, v. 1, ed. Herbert Vorgrimler (New York: Herder and Herder, 1967), p. 278. See Wulf in Vorgrimler, v. 2, p. $43: "Religious life today, that of active orders in particular, is becoming less and less amenable to detailed regulation." common is and ever remains the formative influence in our lives. Religious life does not escape the law of our lives as persons: we need one another to be ourselves,s Indeed, religious life aims to express this with a force un-paralleled by other styles of life.4 Whether or not they really believe it, at least many religious are now saying that religious formation never ends. The principal reason why it does not is that we ever depend on our fellow religious for discovering the implications of our lives as persons dedicated to God.5 The practical consequence of these facts for our con-gregations is that each one of us, whether he acknowl-edges the fact or prefers to dwell in illusion, plays a form-ative role. He cannot shirk this fact, nor the obligation arising from it by pretending that it is the novice master's job or the task of a group or team more particularly associated with young religious. For all of us formation is continual so long as we lead lives of mutual interde-pendence-- a phrase which describes our very condition as persons, and therefore our lives as religious as well. Under either head, life in common is essential. From the point of view of formation, personal and religious, our lives of mutual interdependence constitute our chief source of strength and progress, as well as the source of our obligation to live for our fellows. It scarcely needs mentioning that this mode of dis-course is currently employed to talk of Christian life in general and that there is nothing particularly distinctive about it so as to mark off religious as a spedal class,o That 8 See John Macmurray, Persons in Relation (London: Faber and Faber, 1961), p. 211. ' "The theological and spiritual new mentality which the council introduced into the religious orders has forced us to pose anew the question about the structures of religious life. To begin with we must mention the fundamental law which was present at the founding of every religious order, and which has moved into the forefront of Christian thought today in a specially urgent manner: the law of brotherliness" (Wulf in Vorgrimler, v. 2, p. 330). ~ Obviously this does not preclude a religious learning from those not members of the religious fraternity. See Wulf in Vorgrimler, v. 2, p. 339: "Common prayer, spiritual conversation among brethren and sisters--things which in fact make them brethren and sisters-- alone cause all of their efforts to bear fruit. The place where spiritual renewal happens is in the small group. The more a com-munity fosters these small groups, the greater the hope that the work of the general chapter will go beyond mere words and regula-tions, and reach out into real life." e Commenting on Chapter 5 of the Dogmatic Constitution on the Church, Wulf, in Vorgrimler, v. 1, pp, 267-8, writes: "We are all set a single goal, one and the same Christian holiness (the degree of which., can and does vary according, to the vocation and the measure of grace allotted to each man). Ultimately, there-fore, there is only one kind of Christian life, and its nature is briefly sketched for us here: (1) The inward road that leads a Christian to his salvation (and often the outward road as well) + + .I-Being- toward. Community VOLUME 28, 1969 + ÷ ÷ Edward G. Bozzo, C.F.X. REVIEW FOR RELIGIOUS should not be surprising, since the religious life is not .a. privileged class existence, but the Christian life lived with utter seriousness. It has been the custom to define religious life in terms of Christian life. Hence, when individualistic notions of Christian life prevailed, reli-gious life--Christian calling lived intensely--was defined in individualistic patterns. When the dominant con-ception of Christian life was saving one's soul, the concomitant conception of religious life was a perfec-tion that made little of the social dimension of personal and Christian progress.7 Thanks to a host of long germinating movements in the field of theology itself (Biblical studies, for example) and in the world of thought more generally (most signifi-cantly in philosophy), individualism is seen now as an unrealistic way of conceptualizing personal existence,s As persons we do not possess any fullness of ourselves alone. We do not store up richness of interiority on our own and then issue forth to bestow our largesse upon others if and when we feel magnanimous enough to do depends at the deepest level on the guidance of the Holy Ghost and the promptings of his grace. (2) At every turn, therefore, in every situation he encounters, the Christiau must listen for the voice of the Spirit making known God's will for him., and obey it. This obedience is what the gospel calls adoring the Father in spirit and in truth (cf. Jn 4:23), and it means utter openness to God and utter docility to him. (3) Within the framework of the Christian dis-pensation taking this road means following the poor and humble Christ as he carries the Cross. (4) On this road the main business of the Christian is a living faith that stirs up hope and acts through love. At a time when every state of life and every community in the Church is trying to expound its own particular spirituality (and often ineptly), it is well for this Constitution to remind us of the one fundamental Christian spirituality of Scripture and tradition." Further: "What they all have in common is this: that Christian sanctification is not a road running parallel to the road of one's ordiuary life and work, but is a thing achieved in and through one's state of life with its daily tasks, in and through the concrete circumstances and events of one's existence." ~See Wulf in Vorgrimler, v. 2, p. 347, n. 11 especially. As Rahner writes: "This sense of being responsible for my brother, not only for his earthly needs but precisely for his eternal salvation, may be nothing short of decisive for my own eternal salvation. This is not sublime egoism. The realization that unless one loves selflessly one is risking one's own salvatiou does not imply some higher form of egoism. It is the scale by which I can measure how absolutely necessary is concern for my brother's salvation. The possibility that he has of working out his salvation without me means that he owes me nothing. But I can find myself only if I find my brother. The whole of life has got to be a forward movement towards loving my brother. I must love my brother, and in that love forget myself. If I do that, I am an apostle. If I do not do it, I am ultimately lost" (Karl Rahner, Christian in the Market Place [New York: Sheed and Ward, 1966], pp. 13-4). ~ See William F. Lynch, Images o] Hope (New York: New Ameri-can Library, 1966), p. 185. so.0 Hard as it may be for men, especially Americans, to swallow it, no one in his existence as a person exists in-dependently of other persons.10 The terminus a quo of personal life is a complete dependence on a personal other and the terminus acl quem is not rugged individ-ualism but interdependence with others.11 Personal exis-tence is and ever remains conditional upon mutuality with other persons. Failure to live according to this basic norm of our being is, in William F. Lynch's view, one of the root causes of mental illness. In religious terms it is Pelagianism. As Biblical studies have made apparent with ever increasing emphasis and as the recent conciliar documents attest, God calls us as He did Israel, as a people; He saves us as a people; .we worship Him as a people. In short, Christianity is fraternal faith, demon-strated in fraternal concern for others, Christians or not, for Christian faith is a progressive assimilation to the Father's only Son who is universal in His concern--in His life, His death and His eternal priestly intercession in behalf of all men.12 In yielding to the Spirit, in allowing Him to consume our selfishness, we are made Jesus all over againJ~ In him all walls of separation from our fel-lows crumble (see Gal 2:llff). With the growing appreciation that Christian life is a OAs Kwant writes: "We are intentional beings and not centered on ourselves. We achieve a meaningful existence through the reali-zation of values. The situation is not such that we find first in ourselves, in our so-called interiority, the fullness of meaning and value and that, next, our giving of meaning in the world and in encounters with other human beings are an effusion of our interior fullness. Divorced from the world and from the others, there is only emptiness in ourselves" (Remy Kwant, Phenomenology o] Social Existence [Pittsburgh: Duquesne University, 1965], p. 239). ~°See Lynch, lmages, pp. 19-20 and 31. n See John Macmurray, Persons in Relation, p. 66. = "The first characteristic of faith today I should like to stress can be summed up in one word: brotherly . Faith both presup-poses the community and creates it; the courage to believe is always born of a pentecostal event, where many are gathered together in unity of purpose. Faith is our confidence in the personal experience of others, a conviction gained through the power of the Spirit which is at work in others, our personal experience of the Spirit given to us for the sake of others, This permanent characteristic of faith., should be one of the most notable characteristics of the form of faith today. It cannot be sufficiently stressed, however, that this brotherly love is not directed towards an abstract but toward our actual brother here and now, our 'neighbor' " (Karl Rahner, Belie] Today [New York: Sheed and Ward, 1967], pp. 54-5). as See Barnabas Ahern, New Horizons (Notre Dame: Fides Dome Book, 1965), p. 94 and passim; Piet Fransen, "Towards a Psychology of Divine Grace," Cross Currents, v. 8 (1958), p. 219; Franqois ¯ Roustang, Growth in the Spirit (New York: Sheed ~ Ward, 1966), p. 21; and Amed~e Hallier, "God is Friendship: the Key to Aelred of Rievaulx's Christian Humanism," American Benedictine Reoiew, v. 18 (1967), p. 403. 4- 4. 4- Being-toward- Community VOLUME 28, 1969 723 ÷ + Edward G. Bozzo, C.F~X. REVIEW FOR RELIGIOUS call to brotherly faith, brotherly existence and care, there is a concommitant realization that religious life as the radical living of Christian life is predominantly brotherly existence. Insofar as religious life manifests this, its fundamental nature, it renders its primary serv-ice to both Church and world. This conception of the nature and function of religious life holds implications of highly practical import. The following paragraphs aim to explore some of them by attending primarily to the intramural living of religious life. As stated previously in touching on "formation," all religious must appreciate that each of them is involved in striving toward community. Recognizing this, one practical suggestion that has been proffered with increas-ing insistence is that religious cannot attain this by living in large groups in Mussolini-modern buildings.14 With-out disputing this recommendation, I submit that the import of religious life as fraternal existence in Christ lies deeper than the intimacy to be attained by living in smaller groups in cosier houses. Keeping the communal nature of reigious life to the fore means realizing that no religious can achieve "his perfection," his union with Christ, by an idealistic leap up to God which would ignore his concrete relations to his fellow religious. Each of us approaches God only by living for his particular brethren at hand, centering his interest in them and not in himself. To live this is to live in Christ; more specifi-cally, it is to live Christ's kenosis. Capsulizing St. Paul's view of Christian life again, one may see it as a progres-sive yielding to the Holy Spirit who transforms us into the image of the Father's only Son. And this Son is one who lives His whole existence towards the Father through a self-forgetful concern for all men. In sum, the Christ in whom we live, move, and are, the Christ into whom we are transformed through the Holy Spirit's action in us, is a self-emptying Christ, not a self-regarding Person.1'~ Selfishness in this perspective is not just per-sonal immaturity, it is--far more significantly--a resis-tance to grace, a refusal to let the Spirit take over in us so that the Christs we are meant to be cannot take form in our lives. The poverty, chastity, and obedience of the religious find their deepest meaning in this kenotic yielding to the 1~ In commenting on Vatican II's decree on religious, for example, Wulf (in Vorgrimler, v. 2, p. 330) writes: 'The responsible and effec-tive participation in the common good and in the common task in the spirit of brotherhood can no longer be realized in large communities, for by his psychical constitution, modern man feels lost and threatened in the mass, so that the ideals just mentioned can only be realized in communities of manageable size." 1~ See Piet Schoonenberg, "He Emptied Himself, Philippians 2, 7," in Who Is Jesus oI Nazareth? (New York: Paulist, 1965), pp. 47-66. Spirit, manifested inour heterocentricity toward others. These two cannot be separated, for a relationship to Christ, or to God in Christ, which is not a relationship to one's brothers, is no Christianity at all. The more earnestly a religious strives to live the Christian life, that is, to live as man sanctified by God, the more he becomes aware of his own poverty his impotence, weakness, and guilt and the more he realizes the totality of the de-pendence in which he lives from God and unto God-- the essence of what he professes in the vow of poverty. The more a religious strives to live as the force of God's agape in him would have him live, that is, the more uni-versal his love toward others becomes both in its scope and quality the more his chastity comes to expression. For then he loves as God loves, caring for others hon-estly, 16 with no eye to using them for his advantage but with a creative love that aims to set others free of the myriad forms of slavery which keep them from the liberty to which they are called. This honesty in love-- loving others as the Father loves, with no eye to private gain is the essence of religious chastity. The more the religious yields to God's beckonings to him, the more he follows the particularities of God's petitioning of him through others---even to the point of yielding his life for them, the more the relig!ous lives obedience to the Father. The depth of asceticism that is required to live this style of Christian existence, the depth of personal prayer required to maintain and nourish this kenotic orienta-tion needs no commentary. It involves many dyings be-fore death, surrendering the comfortable illusion that each of us is a special case, that life and other people should make exceptions in our regard. It means living Christ's life of service and in so doing becoming a vehicle through which the glory of the risen Christ is manifested. As Ratzinger writes: "A true parousia of Christ takes place wherever a man recognizes and affirms the claim on his love that goes out from a fellow man in need." lz Much more could and should be ex- 1BChastity is emotional sincerity. See John Macmurray, "The Virtue of Chastity," in Reason and Emotion (London: Faber and Faber, 1962), pp. l17ff. x7 Joseph Ratzinger, The Open Circle: The Meaning o] Christian Brotherhood (New York: Sheed and Ward, 1966), p. 119. The glory of the Father is the brotherhood of all men in his Son Jesus Christ. Our life as a community and as individuals, serving one another and others, must make the name of the Father known, manifest His glory by seeking the brotherhood of all men in Christ Jesus. But the source of this, it cannot be sufficiently emphasized, is God's love for us---this is what makes us persons fundamentally. What we have to give is God's love (see the Epistle to the Philippians). At this profound level the operative law is: All receptivity is produc-tivity, as SOren Kierkegaard notes in SOren Kierkegaard's Journals + + + Being.toward- Commu~nity VOLUME 28, 1969 ÷ 4. ÷ Edward G. Bo~o, C.F~X. REVIEW FOR RELIGIOUS plored regarding the linkage between religious life and kenotic Christology as this constitutes a promising vein for elaborating a theology of the religious life. However, the few hints offered will have to suffice for the moment, so as to attend to other implications of conceiving reli-gious life as a process of being toward community. One of these is that religious life as brotherly existence does not mean that the uniqueness of each religious is abolished. Quite the contrary. As Teilhard de Chardin was fond of phrasing it, true union differentiates,is That is, when we put into act by living communion with others the mutuality which makes us persons, each of us comes to himself. Each attains, at least in some measure, his freedom. The fundamental reason for this is that in friendship, fellowship, fear is eliminated or overcome by love. None of the parties in the fellowship has to pretend, act a part, be on his guard. For this to become a fact in a religious community all must share the intention to live as brothers. All must overcome fear of each other with trust. For fear paralyzes and separates us. Since fear is always fear for oneself in the face of others, it closes us in on ourselves, drives us away from exercising our constitutively mutual relationship to them. Fearful of others, I might seek for God, for free-dom, or more simply, for some sense of contentment not in my relations to others but solely in the life of the mind and imagination--solely in a private spirituality. Others might deal with their fear of their fellow by dominating them, using them as means to their purpose-- even if that purpose be "spiritual" it demeans the persons so manipulated. For fellowship, community, to become an actuality each must be positively motivated toward all his brothers. Consequently it cannot happen if a religious seeks friend-ship with only one or two other members alone, and when each of the parties in this relationship or clique is negatively motived toward all the other members. The trust of each member of the community, his faith in them, must extend toward all of them. Only so can true brotherhood become fact. To the extent that it does, each member can, for example, express his ideas without fear that what he says will be used against him. By the very nature of brotherhood, variety issues naturally-- from the assurance of feeling at home in one's reli-gious family. One does not have to strive after artifical techniques to assert his individuality. He is accepted and and Papers, v. 1, ed. Howard V. Hong and Edna H. Hong (Indiana University, 1967), p. 395. ~See Robert L. Faricy, Teilhard de Chardin's Theology o[ the Christian in the World (New York: Sheed and Ward, 1967), pp. does not need to contrive test cases to discover if he is or not. More significantly, in the context of realized brother-hood ideas do not divide us. I know that even if you do not agree with my position on this or that issue that you will not cut me off--excommunicate me from your con-cern. And you have the same assurance from me. When each member of the community feels secure in this confidence our differences, whether in the realm of ideas or otherwise, are a potential source of enrichment for all of us. We are free to work out fruitful constructive forms of compromise to further corporate action. Every dif-ference between us does not become a wall of separation dividing brother from brother, camp from camp. Such division is our damnation. The future is in our hands only so long as we live as brothers. We cannot achieve any good as a congregation, or as a small community within it, if we do not share the same intention in our apostolic action. Just as we are mutually interdependent as persons, we are inter-dependent as agents. If as agents our intentions do not harmonize, the action of each of .us is frustrated. The future then becomes something that happens to us, some-thing which we await, rather than a reality which we as agents are empowered to determine and can determine when our intentions harmonize and agree with God's intention--that we as religious be one and through our work (directly or indirectly) work for the realization of brotherhood among all men. In this light religious life can be appreciated as the concrete expression of what the Church is. It is the fra-ternity of God's people, His family which lives a broth-erly existence under Him and by so living is the instru-ment for expressing and extending brotherhood among all mankind. The creative energy for realizing this broth-erhood is the agape of the Father Himself operating through the common humanity which each of us shares with every other person.10 The task of the Church today is what it always has been--to cooperate with God under the guidance of the Spirit of Christ in establishing the kingdom of God. The means for establishing this king-dom, for accomplishing this task is the means that Jesus taught His first Disdples. The Church must be a real community on earth which exhibits to the world, in its life and in the relations of its members, the image of the kingdom of heaven, and which acts, in relation to the world outside, in the brotherly spirit of that king-dom. Never has the Church needed religious life to mani-fest this, its nature at its truest, as now. And never have 4. 4. Being-toward- Community 1, See Yves Congar, .4 Gospel Priesthood (New York: Herder aVnOdLUME 28, 1969 Herder, 1967), p. 5, on the Father's love as the source of all mission. 727 men so expressly proclaimed in myriad ways, their thirst for brotherhood. If religious life would only come to itself it could spearhead the realization of brotherhood--- the consummation of personal existence now so devoutly wished. It depends on so little and so big a condition as this: that each of us in his religious family treat each of the others as a friend. 4. 4- 4- Edward G. Bo~,o, REVIEW FOR RELIGIous 728 HRBAN NAAL, S.M. The Community of Today Walls are built either to keep people in or to keep people out. Whether these walls are built of stone, brick, or concrete or whether they are built of weaker material, the object is to keep someone or something in or to keep someone or something out, physically. There are also pyschological walls built for the same purpose, though not always built intentionally. In the Middle Ages cities had walls. Most of these walls are in ruins today or have disappeared as the cities expanded beyond them. In fact, expansion could take place only when the people went beyond the walls. It seemed that as man neared modern times the walls crumbled, "freeing" the community to expand in all directions. It would seem that one could almost say that the walls had to come down if expansion were to take place, for the walls that kept out also kept in. Any com-munity that held rigidly to its walls would of necessity suffocate. Growth took place as the walls came down aIIowing for greater activity, travel, business, communica-tion, work, education. Modern communities no longer have walls. They are neither needed nor desired. Yet, there seems to exist today in the modem world communities whose walls have remained intact since the Middle Ages and who seem rigidly to resist any attempt to break down those walls, whether physical or psycho-logical. The citizens seem determined to hold onto those walls, nor can they visualize that real progress can take place only if they break down these separating walls, walls that are keeping them in and keeping others out. The communities referred to are religious communities and the walls that they will not demolish are not those made of stone, brick, concrete, or even weaker materials but those psychological walls existing in their interpre-tation of what a community is and must remain. Com-munity for these religious is a "living" together and by 4- 4- 4- Brother Urban Naal, S.M., teaches at Vianney High School; 1311 South Kirkwood Road; St. Louis, Mo. 63122, VOLUME 28, 1969 ~9 Urban Naal, S.M. REVIEW FOR RELIGIOUS this they mean a living together in one place at one time by all the members assigned to a particular community or house. What is actually stressed is the physical sharing of one house though they do not seem to realize this. As the modern community cannot be limited by walls that suffocate, so the modern religious community must be ~eed from the walls that bind it. This can only be done through a reinterpretation of what a religious commu-nity is and a realization that a modern community must be a psychological sharing and not a physical sharing alone. To constantly insist upon a physical sharing, a doing everything together, to keep repairing walls that need to crumble, succeeds eventually in suffocating the very members who have retained the walls. Growth can-not take place until the walls are removed. The modern religious community must be bound to-gether by a spirit and not by the physical presence of the walls of a house. The witness o[ such a community must consist in a harmonious interest in the diverse works of each of the members and not in the force shown by a group of people living together under one roof. The community witness must be a living together of diverse ideas and cultures and values. The individual religious, bound by public vows of religion, must be free to leave the walls of the commu-nity for greater activity, travel, business, communica-tion, work, education, and the needs of society at large. He is living in the modern world, not the Middle Ages. He must be trained to think as an individual and not as a group. This is not to say that there are no dangers in taking protective walls down, especially for those who first cautiously venture forth. (Nor is it to try to claim that walls of themselves preclude all danger.) There is danger for the young who need walls to inclose them until they are old enough to venture forth on their own. There is danger for the member of the community who has never been given the chance to go it alone and Who psycho-logically needs walls to shield him. There is danger for the immature in the community who do not have the strength nor security to leave the womb. There. is danger, too, once the walls are down that undersirable persons or ideas might creep in. Yet, to grow in the modern world the member of the community must learn to live with these dangers, to grow because of them. No one can avoid all danger. In fact, it is through these dangers that growth takes place. In learning to deal with danger man matures. It is a fallacy to feel that walls make it possible to create an artificial situation in which all members by a certain age or a certain stage of life become model religious, fitting perfectly into some kind of foreseen mold. Nor can this denial of the individuality of man be called Christian, no matter how much it appears to be the basis of the religious community. The members of a religious community must be trained to use the God-given talents they possess and to grow as individuals according as God made them. Guidelines are not outlawed, but charity must consist in accepting each member for .what he is and for how God made him rather than to how closeIy he matches someone's personal rule of perfection. If the religious community prepared thinking individ-uals using the brains God gave them to use, there would be no need of wails for physically mature persons, no reason to fear the wails coming down. The community of living together under one roof tends to stifle initia-tive and creativity. It forces the members to aim at a common--and often lowest--denominator, regulating the lives of the members according to some precon-ceived general norm resulting in the members actually dedicating themselves to mediocrity rather than to the highest potential of which they are capable. It does not permit each person to grow at his own rate nor to be-lieve according to what he is able to "see" at present. The religious community in the twentieth century must be an outgrowth of the Middle Ages. It must progress with the times and be as efficient as the dines permit. The religious, to be true religious and apostles, must go out beyond the wails to where they are needed, to where the action is. Artificial action and needs cannot be set up within the walls or close-by. The modern religious must carry his community in spirit wherever he goes, wherever he is needed. He must be trained and trusted to carry this community with him, rather than be crippled by forever being tied to a particular house often far from the needs of the world. He must often go alone into the field (be it education, communication, business) to bear witness and to work, even though it be far from an established community of his order. He might even become the center of a new-type of "community" of those working around him. This does not mean that there is no need for the com-munity in the traditional sense of the word. It definitely has a place. It is the walled city or quiet womb in which the religious needs to reside while being formed. It is the "dock" to which the weary working religious needs to return periodically for nourishment and light and the moral support of his fellow religious which is so important to one working alone in the field of battle. The individual religious could not continue to work + + ommunity VOLUME 28, 1969 without these periodic retreats to that haven from whence he came. There is need, too, of the traditional community for those who do not feel that they can or want to leave it. Yet, the modern religious, a religious in the true sense, must be free to go beyond the walls that presently hem him in and thwart his apostolate. To force community members to live closely together under the same roof under the guise that the four walls constitute a commu-nity is to miss the point completely and to miss the modern apostolate completely. The real community is a spiritual thing, a love of and an acceptance of one's fellow religious wherever they are. It is not confined to those living within the four walls of a particular com-munity. Nor is it created by the mere presence of four walls. The normal family with grown members no longer reside within the same four walls; and yet no matter how far they are scattered they exhibit an in-tense loyalty to the members of the family from which they came because of their love and acceptance of one another, not because they happened to at one time reside within the same four walls (which have now crumbled). The modern religious community if it is to succeed must go beyond the walls that they have erected less they awake one day to find that life has pass them by. Let not today's religious communities be the ghost towns of tomorrow. ÷ ÷ ÷ Urban Nail, $.~. REVIEW FOR RELIGIOUS GEORGE C. McCAULEY, S.J. The Toll and Why We Pay h: A Theological Image of Religious Life Religious are always surprised and annoyed by the basic ignorance, even in the Catholic community, of the distinction between priesthood and the religious life, between orders and vows. In the new Church people ask brothers, nuns, and religious priests: "Are they going to allow you to marry?" It becomes easier to live with such ignorance when finally we discover that it is based on a lack of any real interest. But today the question: "What is a religious?" is being posed earnestly and painfully not by others but by many religious themselves. Prophets of doom count the days for religious orders and congregations, and they offer statistics in support of their baleful prognoses. With many religious leaving and fewer entering the re-ligious life, religious are anxious for a self-understanding that will help them navigate through some of the con-temporary uncertainty. A perfectly satisfying self-under-standing is rarely forthcoming in life. We are more in need of a creative and humanly intelligible hypothesis against which we can test our Christian and religious experience. It is the task of theology to set forth such an hypothesis. To that end we will attempt first to describe more thoroughly the religious' contemporary plight, and then to isolate the human (therefore intelligible) form of the religious' commitment, its various motivations, and the content of that commitment or the directions in which the religious life has always and will always take those who embrace that life. The Toll The religious gradually becomes an out~ider to the cultural milieu in which he lives. True, it is hard to iso-÷ ÷ i÷ George C. Mc- Cauley, S.J., is a member of the the-ology faculty of St. Peter's College in Jersey City, New Jersey 07306. VOEUME 28, 1969 4- 4- 4- George C. McCauley, $.~. REVIEW FOR RELIGIOUS 734 late a cultural milieu which affects all people in exactly the same way. It is also possible that many religious are more in touch than many non-religious with what-ever cultural milieu is available. We will develop the thesis, however, that the more in touch the religious is, the greater the toll will be that he will pay. If we ac-cept as a working definition of cultural milieu as the main network of achievements, activities, and values that emerge from the physical and spiritual resources of men, then it is clear that the religious gradually becomes unstuck from this network. The reason for this is that most men are usually attached to this network at various points, while the religious fits the cultural pattern only sketchily. The cultural pattern involves at least the triad of job, marriage, and family. The economic, political, and recreational systems of men are geared to and de-pendent .upon man's wishes in those three areas. The communications media feed, and feed upon, the needs that are contained in those three aspects of life. Assiduous-ness, success, planning, ingenuity, failure, social useful-ness, ambition, acceptability, and normality are in a thousand subtle ways measured against the standard inherent in the triad of job, marriage, and family. The religious recedes from this standard, and this gradual recession takes its toll on his'cultural sensibilities. His routine activities have little to do with the cultural standard: his clothing is both singular and culturally meaningless. His language is dissonant: fun, life, enter-tainment, pleasure, anxiety, responsibility, relaxation-- these words have a different ring for him than for other men. His normal working hours are accompanied by different expectations, and hence he misses the rhythms which usually mark the beginning and end of a man's work. He is disassociated from the immense cultural ritual of finding and keeping a mate. His energies are not spent on the intricate process of nesting, of providing and securing goods for a family. He does not shop, keep financial records, save, angle, sweat, or celebrate with the same sentiments or relish that other men have. The point of all this is not simply that the religious does not do what most men do. It is rather to suggest that he gradually foregoes sensibility in these areas. Sen-sibility is itself a difficult term to define. The religious need not become insensitive to the cultural life around him. He knows that men around him are engaged might-ily in their own routines, and he senses these routines in others. But he notes their absence in himself. He can-not perceive them within his whole emotional, self-aware-ness apparatus. The toll that he pays is this sense of void in himself in comparison with the cultural mass which surrounds him and which, by its sheer weight, seems to pressure him to be like it. This realization should not lead the religious to exag-gerate his predicament. Every vocation has its toll and everyone could recount the frustrations and limitations implied in his life choices. What is important is that the religious understand the scope and dimensions of the toll that he will in all likelihood pay. He must situate himself as honestly as possible in terms of his actual cultural coordinates which in his case are not normal ones. Then he must ask himself if he understands why he takes, in faith, such a peculiar stance vis-a-vis his culture. Not that he should so call his faith into question that it ceases to exist. This unimaginative and simplistic solution removes the problem by denying its existence and we can only get so far in life with this gambit. On the other hand religious communities must have a con-sensus of self-understanding against which they can judge themselves and the times. The stresses and strains of living as marginal men in a vast cultural network tend to prove too much for everyone's individual nerves. Only a community's conviction, its faith elaborated in intelli-gible and affirmative terms, can sustain the religious life today. The religious is not helped by being told his life is more than human. He suspects mightily that what people mean by this comes down in the long run to being less than human. Hence he asks for an understanding of his vows in terms of their true humanity. Reasons and an Image The religious is pressed to say why he does what he does. Up to a point he can answer that Christ's example is what motivates him. But the limitations of this ex-planation of the religious life are apparent. For one thing, we are not Christ. For another, the Scriptural references to "imitating Christ" (1 Th 1:6; 1 Cot 4:16) apply to all Christians, not to one class or group of Christians. The same is true of the Scriptural ref-erences to "following Christ" (Mt 8:22; 19:21; 12:26; 19:28; Mk 9:38; Jn 8:12). Again, the picture of the way Christ actually lived is difficult to disengage from the sev-eral layers of testimony about Him which we have in the Gospels. In other words, we do not have any ready-made picture of what His poverty, chastity, and obedience looked like, and this makes our claim as religious to be imitating Him more difficult. The Son of Man did not have a place to lay His head, but He had a devoted fol-lowing of women and it is hard to see how anyone in those circumstances would have to do without material necessities. He was obedient to the Father, but was such .I-÷ 4- TI~ Toll VOLUME 28, 1969 ÷ ÷ ÷ George C. McCauley, REV]EW FOR REL[GIOUS obedience more difficult than obedience shown to men and women who do not have all the Father's advantages? He was celibate in a culture that did not set as much store as we do today on mutual love between man and woman, on personal sexual attraction and its flowering in family life. We will return to the question of the reli-gious' relationship with Christ in a moment. The point here is that expressions like "imitating" Christ which recur in our traditional formulations of the religious life are not by that simple fact illuminating when we come to examine what the religious life is. We are there-fore forced to take a closer look at the religious life as a form of human activity. One advantage to this ap-proach is that the religious might get a clearer, more identifiable picture of what he is doing, even apart from the question of why he is doing it. What image, then, will help us understand what the religious is doing? We will suggest as a basic charac-terization of that life its daring nature. By this is meant more than that the religious is exposed to the toll men-tioned earlier and hence that he risks not surviving his being distanced from the cultural milieu. Not surviving is a risk, to be sure, but a risk is not a dare. The latter has a more positive connotation and requires a more ex-tended analysis. When we speak of a daring feat or of a daring way of life, the emphasis is less on the possibility of failure as it is on the uniqueness of accomplishment involved. The accomplishment takes place in the face of obstacles and danger, but these aspects are subordinate to the inner content of the accomplishment itself. Examples of daring are varied. There are daring feats of exploration, .of physical prowess or menta! endurance, of both of these latter in varying combinations. We even speak of daring crimes. Daring stems from a certain persistent determina-tion to do something which (though not necessarily be-cause) other people do not do. This determination settles on what is uncustomary.The darer fixes on strange goals and pursues them with a single-minded intensity. He is oblivious to commentary, favorable or not, on his ac-tions. It is not a question of toughness nor of unconven-tionality. The darer may be outwardly the mildest and most unprepossessing person in the world. But he is capable of totally concentrating on the steps which sepa-rately and together form his achievement. We cannot deny that his dare resembles an obsession. He is also sub-ject to the usual urge to limit and falsify the demands of his dare, to exaggerate his readiness, qualifications, and technique for daring properly. But these he corrects in order to be true to the dare. The point here is not to ask why he dares, but to ob- serve the act of daring in itself, its rigid demands, its engrossing personal fascination for the darer, and its indifference to other ways of acting. This indifference is important. The mountain climber, for example, can be questioned endlessly as to why he does what he does. He is in effect being asked to justify his daring which often seems to be either sheer folly or disdain for life in the valley. Mallory's well-known explanation of why he assaulted Everest ("Because it is there") is, however, less a comment on Everest, which is there for everyone, than a revelation about Mallory who was different precisely in his d~ring. In his case, as with all daring, we are forced to admit that, to some extent, daring is its own justifica-tion. No amount of scepticism, no amount of bewilder-ment on the part of those who do not dare, can detract from the darer's achievement. The test of the human validity of a dare is the admiration that it inspires in the observer. And in terms of a traditional humanism, the burden of the proof is on the non-darer to show that daring is unjustified. In all this, we cannot facilely iden-tify daring with "doing your own thing," since there is an aspect of human achievement and of human approval to the dare that is often lacking where some attempt to glorify "their own thing." If we apply the image of an act of daring to the con-duct of religious, we get some idea of what the religious life as a form of observable human conduct is. It is a form of daring whose justification, in part at least, is to be sought no further than in its own intrinsic impera-tive as daring. We must practice the same discipline in examining the religious life as we did with the act of daring itself, by postponing questions of motive and of content in order to see the human form of the religious life as such. Hence we may not assume as a general prin-ciple that Christ "calls" to the religious life individuals who are neutrally qualified, that is, ready to lead that life or some other life, with the only difference in the subsequent choice beifig a difference in the degree of love that they can summon up for Christ. Such a view makes the choice of the religious life almost com-pletely a matter of an adult decision to move from a neutral plane to one of greater (more altruistic) love. But is it not more likely that Christ calls individ-uals to this life because they are daring types, that is, because they have, before any adult decision related to Christ, something in themselves which is capable of and which demands living a dare? The rich young man in the Gospels was sad that Christ invited him to a life of poverty and of dedication. This narrative has sometimes led to the impression that a call from Christ brings a person who supposedly stands in neutral balance before various ~÷ ÷ ÷ Tlw Toll VOLUME 28, 1969 George C. McCauley, S.J. REVIEW FOR REL~6~OUS possible life options to choose a "lfigher" state into which he then fits his talents. But such a view of Christ's calling may not credit Christ with sufficient politeness. The call of Christ is perhaps better adapted to our in-dividual capacities than we expect. The rich young man's sadness is not only to be attributed to the fact that, in following Christ, he will have to do without his riches, but also to the fact that he is the kind of person who should dare to do without riches if he is to respond to the imperatives of his own deepest person which Christ sees more clearly than he does. How then do such terms as "greater love," "closer following of Christ," or "higher state" apply to the re-ligious life? If, as we will suggest later on, the religious' dare also turns out to be of immense service to the Church and to the world, how is the religious to relate his own imperative as a darer, this personal and quite human as-pect of his calling, to the service of others? What we are really asking is how Christ looks upon the individual religious: as someone who should consciously concentrate on the service and love of Christ and of others beyond the measure of what is normally asked? or as someone who should be candidly aware of his own personal imperative to dare, to enjoy the situation of being a darer regardless of how much service or love is connected with it? Is Christ the kind of person who would "use" the darer for the service of the Church? Or is Christ calling the darer to a conscious love and service of Himself and of the Church only in order to reveal to the darer his own true self? If Christ's concern in calling the individual religious is primarily to a!low that religious a large meas-ure of fidelity to what is most personal and quite human in himself--to his capacity to dare--what sense is there in describing the religious life as a call to greater or higher love? The religious life is indeed centered on Christ; and, through this centering, it has a more uni-versal scope and influence. And all this, too, is thoroughly human, even if our cultural norms do not recognize this humanity. But we should not call such a commitment "greater" or "higher" if what we really mean by those words is a commitment that is more universal in scope. Perhaps the better way to describe the religious' relation-ship to Christ is to speak of Christ initially as someone who calls us to love Him and others, then as someone who shows us the way in which we love ourselves, and finally as someone with whom we are ourselves in the daring service of others. There are several corollary observations to be made on our use of the image of daring to help us understand the religious' commitment. First of all, it seems that this image is less suited to women religious then to men, simply because men more than women have been asso-ciated with those activities from which we sought an un-derstanding of the structure of daring. It is risky to sug-gest what daring consists of for the gentler sex; yet, if a parallel image is to be sought, it is to be sought in a con-text of exceptional actions which of themselves call forth human esteem and which also call for unusual deter-mination, singleness of purpose, no apologies, and a deep sense of a specific pull in one direction. Childbearing and putting up with male pretensions are daring enough, but are they not also too universal to illustrate a womanly dare? The will to make sense out of life, and to live its rhythms in one's actual circumstances, char-acterizes every basic vocational choice. It is only where the choice seems to depart from the usual without be-coming bizarre that we are dealing with a dare. Hence women religious must seek the image of their daring in some other more appropriate phenomenon. The only one that suggests itself at the moment is the image of the woman of abandon who sets no store on propriety, scorns convention, and foregoes a good name in the pur-suit of love. Despite its obvious limitations this image conveys many of the qualities that we associate with dar-ing. The second observation concerns "leaving" the life of vows. There are overanxious minds who rule out a priori the continued desirability of a permanent style of religi-ous life. Yet, it is somewhat tyrannical to say that no one should live his religious dare to the end of his days. It overlooks the fact that some people do live it, and live it well for a lifetime, shifting emphases and priorities as the circumstances of the Church require, deepening the main lines of their dare, personally enriched and a source of joy for all around them. But in assessing the permanency of the religious life we have to keep in mind that, where we are dealing with something resembling a dare, we are going to have to keep a respectful distance from another person's commitment. The reason is that we simply do not know who is called to dare and for how long. The Church has always recognized this and has granted dispensations from "permanent," "final" vows, however "solemn" they might have been. We have pre-served, if grudgingly at times, the insight that Christ is not as fanatical as we sometimes wish to be in insuring lifetime commitments. No less a master of spiritual in-sight than Ignatius of Loyola indicated in his spiritual Exercises that there is always room for the subsequent discovery that one's life choices have not added up to a "divine vocation." His sixteenth century advice to a per-son making such a discovery was that they make the best of the situation. In parochial Europe at that time making ÷ 4- ÷ Th~ Toll VOLUME 28, 1969 ~9 ÷ ÷ ÷ George C. McCauley, REVIEW FOR RELIGIOUS the best of the situation often excluded, [or purely social reasons, departing from one's chosen state. There is less pressure on the religious today to continue in a vocation that no longer appears to be divine, that is, that no longer amounts to a growth in charity (beginning at home) for the individual or for those he encounters. We all must wait on the individual to tell us as the fruit of his most interior discovery whether or not in fact he wishes to continue his dare. If he does not, that is, by the unique nature of his daring situation, his business and not ours. It might even not be a bad idea for the Con-gregation of Religious, when issuing papers that release from the vows, to add a word of thanks for the service, short or long, that an individual has given to the Church in the course of daring commitment to Christ. A third observation brings us back to the question of the religious' motivation in choosing to make the dare that his life is. We suggested that his motivation is pri-marily a response to Christ in which the religious may not be aware that Christ's invitation suits his own make-up as a darer. This prior suitability in no way offends against the gratuity of Christ's invitation. It simply gives Christ more credit for exercising his gratuity politely, according to the actual condition of the person whom he is inviting. Yet, the choice of the religious life is open to other motivations precisely because of its dare struc-tare. These motivations are not properly religious and can therefore cause great harm to the individual who acts on them. For example, there is the motivation pres-ent, ironically, in those whose faith is most precarious. Doubt sits in the center of most authentic faith; but where this doubt is severe, and where the person in ques-tion is highly sincere or scrupulous, it sometimes hap-pens that the person wishes to put his doubt "to the su-preme test." That is, he wishes to test it out in the most difficult circumstances in order to be able to say that he gave faith a chance to prove itself to him. A parallel may be drawn here between the case of some religious and that of doctors and psychiatrists among whom a high incidence of depression is found. This depression is con-sidered to be as much a cause of their professional interest and vocation as it is a result of exposure to the hard realities of their profession. Similarly the religious may gravitate to his particular way of life in order to test faith at the extreme. Unfortunately, he may then push himself (or others) beyond the measure of daring to an unbounded or fanatical kind of performance testing, without much joy or real personal exchange, and without the care that distinguishes the darer from the presumptu-ous or dangerous achiever. What the Religious Dares to Do If in its human form the religious life is an act of daring, what is the content of that dare? What does the religious dare to do? As a general statement we might say that the religious dares the normal structures of Christian living. The Vatican Council (II) pointed out that the religious' special act of consecration "is deeply rooted in [their] baptismal consecration and provides an ampler manifestation of it" (Decree on the Appropriate Renewal of Religious Life, n. 5). This baptismal con-secration takes in the whole Christian commitment to form community with God and with one's fellow men by engaging in a life of authentic cult and. sacramental humanism. It is obviously a very broad kind of commit-ment. How then is it possible to dare it? What the Church has done is to divide up the baptismal commitment somewhat artificially into the less broad categories of poverty, chastity, and obedience; religious center their dare in these areas. What is important to realize is that the normal Christian has a commitment in these areas by reason of his baptismal vows. He is directed to take a stand, in the name of Christ, on material goods and pos-sessions, on sexual and married love, on his relationship of dependence on God and on others. What the religious does is to take these preexisting structures of the Christian commitment and to treat them in a daring fashion. We will analyze this effort in a moment. Part of the contem-porary crisis in the religious life, however, is precisely the fact that the normal structures of the baptismal com-mitment are in flux. Hence the religious is uncertain in his dare. This is an extremely painful state, and all the more dangerous because the religious is, as a darer, a most earnest person, all appearances to the contrary. It is not surprising that many religious are leaving to under-take specific (if temporary) tasks of more than ordinary dedication. To attribute this phenomenon solely to a lack of generosity or to a general softness is perhaps one of the most simple-minded analyses ever made in the Church. On the other hand, the uncertainty attendant upon the religious life today is largely inevitable. The review to which the Church itself and the baptismal commitment are being subjected today creates a state of imbalance for the general believer and for the religious. We can illustrate this in the three areas of the religious' dare. In one sense, little has changed in the baptized per-son's commitment to poverty. There is still the need to resist our tendency to clutter, to surround, to weigh our-selves down with all sorts of paraphernalia which pains-÷ ÷ ÷ The Toll VOLUME 28, 1969 74! ÷ ÷ ÷ George C. McCauley, S.J. REVIEW FOR RELIGIOUS takingly insure or trumpet our personal importance. There is, too, the command and invitation of Christ to share with the needy. In daring these Christian forms of poverty, the religious can hardly pretend that it makes no difference what he owns or what he shares with others. He will therefore continue to aim at divesting himself of those layers of material possession which enable nor-mal people to define themselves in terms of what they have instead of who they are. The religious will bare his person to the world in testimony to the fact that it is at the level of personhood that we most truly exist and Christ most truly works. He will continue to share his talents and his energies with his fellow man. He will also give witness to the fact that sharing at the level of personhood is a far more demanding and far richer kind of sharing than all others, and that this kind of sharing is most illustrative of the kind of redeemer Christ was. But there is a special stamp to the poverty of the baptised Christian today, a stamp which in turn calls for revisions in the way the religious dares that poverty. The Church's present attitude (officially communicated in various encyclicals) toward material goods and toward money is characterized by an insistence on a responsi-ble, intelligent, and imaginative use of these things in society at large. The religious' dare at this level need not imply that he personally receive and keep a salary which he then uses wisely and imaginatively. The prob-lem with money today is not in the individual use of money but in the social uses of money, in the con-structive political uses of money at the institutional, local, national, and international levels. Religious have in fact felt the need to be daring in these areas. They have had to question their investment of money and manpower in traditional institutions and aposto-lates, to consolidate their houses of formation, to avoid reduplication that has no other justification than a de-sire to be true to the Good Old Founder, to fund mis-sionary work conjointly with other groups and even other faiths, to work through civil institutions where these have the moneys and structures to do a job better. But there is always room to improve the quality of our dare. The fortunes of Christian authority are also fluctuating today. Everyone is trying to make sense out of the apparent "disobedience" shown papal and episcopal authority. Opinions range from the simplistic view that we are dealing with a wave of sinful disloyalty to the view that we are developing a Christian anarchy which reduces the relation of the faithful to the hierarchy to a matter of contending power groups. The more solidi analyses of theologians of authority have taken two di- rections: first, to attack facile identifications of Christian authority with those profane forms of authority that we meet in our normal experience (parental, civil, educa-tional, personal magnetism, power, and so forth). What changes, this attack has brought about in our usual attitudes toward jurisdiction, law, rules, derision mak-ing, official teaching, penalties, and so forth, is not yet clear. Secondly, theologians have put Christian authority in the context of dialogue, not as though dialogue were simply the modern style of Christian authority and its pragmatic concomitant, but because of the God-given and inalienable dignity of the individual Christian be-fore all men which demands that he direct his life in responsible freedom, that he assess events with an open-ness to people who think differently from himself. There are innumerable problems in the theology of authority which remain unsolved. Our point here is again to point out that the religious dares what the normal Christian is exposed to in the matter of authority. The hero in the religious community today is not the one who can keep the rules best. Many of those trained to wait for superiors to decide for them what they will do by way of work, apostolate, or formation suffer most. And it is not clear that their suffering offers us the opti-mum example of the folly of the cross. Ironically, the greatest suffering (and possibly the more authentic em-bodiment of Christian folly) comes in the religious' ex-perience of dialogue. Today's religious communities probably have more experience in dialogue than any other large groups of people in the world. In the hours and hours spent on examining apostolate, structures, attitudes, renovation, and local problems, religious have discovered the real dimensions of their divi-sions. This discovery has often been accompanied with confusion and even with bitterness. Some communities have, to all appearances, been destroyed by this dialogue. Others are finding their life less romantic, more stark and seemingly loveless. Still others are discovering that it is precisely in a keen sense of intramural differences that the true nature of Christian faith is emerging. The religious is discovering that he must and can break bread --at least the bread of Christ--with those with whom he differs. He must and can work together despite serious ideological rifts. He must and can love what is really not himself. The image of his religious community as a homo-geneous unit has shattered irreparably. If he does not find a new and absolute source of unity in the principle of dialogue itself, he is doomed. The astounding aspect of this whole development is that the secular world needs precisely this kind of unity-in- diversity at the present time. Nothing could be more ÷ ÷ ÷ The Toll VOLUME 28, 1969 4. 4. George . McCauley, S.J. REVIEW FOR RELIGIOUS pragmatic and more relevant than for the Roman Catholic Church, through its experience of dialogue, to become the spokesman for dialogue in the modern world, to share with the world its hitter experience and yet the constructive healing that it has found in dialogue. We are learning as a community and not simply as in-dividuals to face the different levels of meaning that lie behind human language, to concentrate on that which unites us rather than on that which tears us apart, to rid ourselves of the mentality that says it is easy to dis-agree in lucid and unambiguous terms. Perhaps if we learn this lesson well the world will profit from our presence. The religious communities are now £eeling the pain of dialogue in the most intense fashion. Dialogue has hardly even begun on the parish level and, given our cultural and religious background, it will be only through an "authoritative" command of bishops over a long period that parish-level dialogue will be triggered and sustained. In the meantime religious communities will be asked to dare this dialogue structure of authority. If they are hard pressed in doing so, it is no great surprise. The question is: Is it not worthwhile? The third and most obvious area of the religious' dare is the matter of chastity. Chastity is required of all Christians by reason of their baptismal vows. Unfortu-nately, it is often understood in purely negative terms without much realization that a purely negative view is uhimately insulting to Christ. Yet, the purpose of Christian chastity is that every Christian learn from Christ what it is to be an authentic human lover. Such is the logic of the sacrament of matrimony, in which a couple accepts Christ into the heart of their human love, making His attitudes the standard for their own relationship. What this implies, too, is that, when Christ is introduced into the heart of human love, that love is forced to become open to other people beyond the lovers themselves. For the commitment to Christ as the standard and support of human love opens the couple out to Christ's community who help to interpret the standard and to support the couple in their pursuit of human love. Hence Christ makes even the private love between man and woman more open to others and more enriching for all. The religious extend this principle of openness in human love through Christ. By introducing Christ even more into the heart of his love, he opens himself out to more human contacts, to relationships of support and understanding with more people. Whatever the ac-tual scope of the religious' concern for and contact with people, his intention, and the content of his dare, is to give himself to as many as possible through Christ. Or, to put it more in the actual terms of his awareness, his instinct and his hope is that in not giving himself to one woman in Christ, Christ makes of him a man for all men and women. There are two observations to be made concerning the religious' chastity. First of all, a vow 0f chastity is not something which blots out in the religious an aware-ness of his own capacity for married love. In fact it seems that the more authentic hi~ dare in this area the more proximately ready he should be for married love. We might even say that, without ever mildly compromising his commitment, the religious should try to keep ready in order that his dare never become a sort of misguided m~prise for other ways of living and loving, and in order that his devotion to the Lord preserve its own proper relationship to other loves. Religious love Christ not with some globally undifferentiated or asexual love, but men love him as a man and women love him as women. And unless one has some notion of what the difference between the two is, one risks marring the appropriate overtones to the individual's relationship to Christ. The second remark to be made is that the religious also serves those for whom human love between a man and a woman is a physical, psychological, or economic impossibility. In an affluent sodety who cares for the un-gainly loves? Who sympathizes for the awkward, the ugly, the malproportioned? For people in whom love crouches like a deformed child? For those for whom their own sexuality is an embarrassment or a grotesque albatross? For whom communication with the other sex is at best a halting dumb-show or hollow bravura and at worst a mockery? Against the standard of successful married love, these people are judged severely in most societies. We do our best to hide them, or not to discuss them, because we surreptitiously set up as an absolute standard of human dignity success in married love. The presence of religious can do much to dissipate this false assessment of human dignity. Sooner or later, some0he is going to have to explain the religious who, while he insists on his own dignity, does not measure it by the imperious standard of successful married love. And others, seeing the religious, can take hope for their own dignity. Conclusion Our analysis has not left us without questions. This is inevitable since any theological image is no more than that, a way of understanding a faith experience which constantly runs ahead of our images of it. In admitting the difficulty of reconciling the image of daring with the service aspect of the vows (service to Christ and to men), we are simply expressing in other terms the perennial problem of reconciling love of self with love of others, ÷ ÷ Th~ ToI! the problem of being a self in the world. Other prob-lems lie beneath the surface of our consideration of the content of the religious' dare. A kind of parallel think-ing urges us to conclude that, just as the religious ends up not marrying, not having possessions, so too he should end up not choosing in the face of a superior's commands. This is indeed an aspect of his dare, but only in the sense that the religious foregoes choosing to limit dia-logue, just as he foregoes limiting his human love to one woman and just as he foregoes limiting his person to his possessions. The superior's commands should not ignore the positive purpose of the vows which are not supposed to be some kind of exercise in how-long-can-you-go-holding- your-breath. The religious superior has to realize that the vows open up the religious to the service of all. Moreover the superior has to realize that he is dealing with the daring of an individual person and that his function as superior is not to get individuals to conform to some imaginary and generalized "will of Christ." The superior's main role is to let Christ work in the life of the individual religious, without himself insisting a priori on the possible ways in which and only in which Christ can work. The religious superior can never interfere with the general lines of the structure of the religious life itself. If, as we suggested, these general lines require the re-ligious to dare the baptismal commitment to poverty, chastity, and obedience, it becomes all the more im-portant for religious superiors today to examine their own attitudes toward how the Church today is formu-lating the baptismal commitment. On this point, the general argument in the Church over what the implica-tions of Christian baptism are is taking a further toll on individual religious who feel that their dare is up in the air while the general argument rages. It is hardly sur-prising, then, that the optimists and pessimists line up in about the same way on the religious life as they do on the Church itself. It is curious, however, how optimism also resembles a dare. ÷ ÷ ÷ George C. McCaul~y, S.J. REVIEW FOR RELIGIOUS JOHN W. STAFFORD, C.S.V. Prayer Life in the Contemporary Community Introduction There are several approaches to a reflection on the prayer life of the contemporary religious community. One could enter the reflection, with the bias that there just does not seem to be much prayer going on these days in the contemporary community, either private, personal prayer or communal prayer. In that case the title of this paper might have been altered to read: "The Decline and Fall of Prayer in the World of Today." A second bias might be a more joyous one. Freed from the routine of the so-called religious exercises, the con-temporary religious leads a life of prayer that is unself-ish, authentic, meaningful, and full of compassion and concern for one's fellow man in God's world of today. The times and places of prayer are utterly unimpor-tant, but there is prayer going on. The forms of prayer are informal, perhaps free-form, or even utterly form-less. But there is substance to the prayer, and substance is certainly more important than form. Our title then might have been: "Come, All You Gals and Guys, Let's Strum a Prayer to the Lord." Or, if one wants to risk use of a language that is not exactly alive and jumping, the title might even be, with a certain appropriateness: "Laborare Est Orate." A third approach might be from the bias of the har-monizer, the synthesizer, the cool observer of the con-temporary scene, who perhaps thinks he is without bias. The reflection then would focus on what is good in the prayer life of religious in the past that should be pre-served, on what should be modified to conform to the needs of today (with a reference, of course, to Perfectae ÷ ÷ ÷ John W. $taf-ford° C.S.V., lives at 1100 Forest Avenue; Evanston, Illinois 80£02. VOLUME 28, 1969 747 + + ]ohn W. Sta~ord, C~.V. REVIEW FOR RELIGIOUS caritatis, n. 3), and finally on how entirely new concepts of prayer can enrich our religious life. The title of all this could well be: "The Adaptive Renewal of Prayer Life in the Contemporary Community"; perhaps more briefly: "Old Wine in New Bottles", or maybe: "Old Wine in Your Own New Plastic Bag." There could even be a fourth approach (and I am sure more), that of the planner and the prophet. The reflection would be directed towards some kind of schema of prayer life to fit the tempo and needs of to-day. There could be principles and propositions, a sort of blueprint or script or scenario for the ideal type of prayer life for a contemporary religious. This could be entitled simply: "How the Religious of Today Should Pray." The approach here, no doubt with conscious and un-conscious overtones of all four of the above, will be what may be rather grandiosely called phenomenological. The reflection will be that very difficult one of attempting to look at the prayer life of religious factually and with-out bias, non-judgmentally. Perhaps in any meaningful sense this is practically impossible, not only because of the lack of truly factual information, but. also due to man's apparently irresistible drive to look at every-thing through the basic biases of his being. The Facts of Contemporary Prayer The hard facts of the contemporary prayer life of religious are not easy to come by. There are all sorts of things going on ad experimentum; but there seem precious few real experiments with verified data that can be communicated and dealt with in objective study. There are, of course, some generalizations frequently made, but of dubious value. Some examples: religious today have largely lost the true spirit of prayer; there is less prayer today, but better prayer; there is really more prayer going on, in pri,date, although less in public to be seen by others; there are new modes of prayer around that are truly prayer even though they cannot at all be classified into the categories of the past. No doubt such statements are true for selected nmnbers of people, but how generalized we can make them it is impossible to say. But it seems that, based on widespread observation and report, some true generalizations are possible about the present-day prayer behavior of religious. Fewer religious are seen in their chapels, either for private prayer before the Blessed Sacrament or for com-munal exercises of prayer. When they do come together to pray, it is on a schedule that is notably more flexible and less demanding than even only a few years ago. There certainly has been adaptation in prayer "to the physical and psychological conditions of today's reli-gious" (Perfectae caritatis, n. 3). Changes in the forms of communal prayer have been widespread: exercises formerly thought best performed in common, like spiritual reading and visits to the Blessed Sacrament, are now considered more personal and private. The formulas of morning and evening prayer, which in many congregations grew like barnacles over the decades and even over the centuries, have been largely replaced by the official prayers of the Church, Lauds and Vespers or Compline. More recently, these official prayers have lost some of their novelty in those congregations where they were only recently introduced; hence there has been a rather widespread substitution of other readings for the Psalms, and this has here and there taken forms that are as contemporary as the latest popular literature. Today, then, there is certainly more variety, more improvisa-tion, more individual participation in prayer than there has been in the "Official" Church for centuries. It seems that another notable change with regard to the prayer life of religious is that, even though there may be less praying in public, the whole question of prayer has become explosively public. People talk about prayer more than perhaps at any other time since the Golden Age of Spanish mysticism in the sixteenth cen-tury. But the talk today would hardly be understood by a Spanish or any other variety of mystic: it deals not with degrees of the spiritual life, not with problems of aridity and desolation and dark nights of the soul, but with the very relevance of forms of prayer and of prayer itself in a secular age. There is a frankness in today's discussions about prayer totally unknown before. The superiority of prayer over service to others is seriously questioned. The assumption that there should be the same prayer for all at the same time and in the same place is simply rejected. And some of the traditional prayers of the Church come in for especially withering criticism, like the clear implication in the Hymn at Lauds for the Christmas season that the Infant Jesus was cold and hungry, and that choice bit from Psalm 136, at Thursday's Lauds: "Happy the man who shall seize and smash your little ones against the rocks." And "Good Night, Jesus," just does not seem to swing on an electric guitar. The whole place of prayer in the religious life, es-pecially in the formative years, has come under ques-tioning scrutiny. It would seem a valid generalization that until fairly recently young religious fresh "out of the world" and into the novitiate, for the most part, first were taught to pray, according to the accepted 4. 4- 4- Prayer LiJe VOLUME 28, ].969 749 ÷ ÷ ÷ John W. Sta~ord, C~.V. REVZEW FOR RELZG[OUS forms and customs of the congregation. Then, in seclu-sion from the world they learned how to live in charity with one another. Finally, if they belonged to the active societies, after a number of years of formation it was considered safe to permit them to engage in some form of external apostolate for the service of others, where they would meet "people of the world." Throughout they were taught to do all this for Christ who is God. It is not at all. clear that the concepts of Christ and of God of many religious today are those of even a decade ago. The Thomistic God of the philosophers is by no means accepted by all religious today. Maybe this was true a generation ago, too, but the fact is that if it was, one just did not say so! And views of Christ held today by many religious might have been labeled as tainted with heresy not at all long ago. It is not popular today to begin with prayer, for God through Christ, then move on to carefully guarded relationships with a highly se-lected group of chosen souls presumably much like yourself. You begin with people. In your encounters with people you learn more of yourself; and, if you are lucky, you come to see that people, ultimately, cannot really fulfill the totality of human needs. So God enters in, transcendent, it is true, but not at all the God with the carefully distinguished attributes of the old theo-logical manuals, and by no means always the God to whom novices formerly were taught to pray. But this God, nevertheless, is still a God to whom one prays. As everyone knows, a notable change in the prayer life of the contemporary religious, as in the prayer life of the whole Church, is the restoration of the centrality of the divine liturgy. Even though the importance or even the wisdom of daily Mass is questioned widely, and the forms of the Mass by no means always held to what is officially permitted, the Mass is still the great prayer of religious. It is a fact that many are dissatisfied with the Mass unless it is made something that they consider authentic, .dynamic, and fulfilling. The Liturgy of the Word is modified to fit the needs and interests of the participants, and the spontaneous changes made in the Liturgy of Sacrifice are in the direction of more personal meaningfulness and of greater social relevancy. A final fact that might be noted in today's prayer life of religious is that it can no longer be considered as restricted to the "ghetto" of the convent chapel. For the Mass at least, religious join more often than before with others in public church or university chapel. And those who do not belong to the congregation have now a warmer welcome than ever before to worship with religious in their own chapels. Religious, too, like all in the Church, have come to see that ecumenical prayer is a beautiful witness to the uriity and brotherhood of mankind. The PersonabCommunity Tension Throughout what has just been said we can distill out, amongst other things, a tension between the per-sonal or the private and the communal or public that, it would seem, is the greatest in history. Whether, as some would say, in the past the person became lost in the group or, as others would say, the group bestowed per-sonal fulfillment on the individual, there did in fact seem less tension between the two. Some things were done privately, some together; there seemed litde debate about it all. Certainly, there have always been in reli-gious communities as in all societies this elemental con-flict between the individual and the collectivity, the age old philosophical and very real and practical problem of the one and the many. But the conflict was generally controlled in the area of religious prayer. Today we witness a tremendous development of per-sonalism, of emphasis on the dignity and integrity of the individual. Though there is around, even in our highly sophisticated society, a lot of compulsive conforming to group norms and tribal customs, there is a more wide-spread and more intensive insistence on the importance of the individual. Read the documents of Vatican II and the pronouncements of our own contemporary popes; read the Declaration of the Rights of Man of the United Nations; recall the Four Freedoms of a generation ago; note the contemporary emphases everywhere on the rights of conscience and on freedom of religion; look at the map of the world. Everywhere there is insistence on self-government of peoples, on responsible self-determi-nation of the individual. Truly we can call this the supreme age in history of the individual person. Paradoxically, we can also see that never before in history has there been more "community." This can be seen, at one level, in the communications explosion of our age, the mass media of communication, the break-down of barriers of space and time by jet and satellite. Although there is certainly not peace throughout the world, nevertheless as never before in history a political or diplomatic brushfire anywhere is watched with alarm lest it become a world conflagration. Even though all men are by no means brothers, there is a longing for universal brotherhood, and progress towards it, that are truly remarkable. There is a concern for the poor and the unlettered and the deprived of the world as never before. This is clearly evident on a more local level. Vast groups of our own population are outraged, not because + + Prayer Liye VOLUME ~8, ~tg&~ ¯ 751 + 4. 4. John W. Sta~o~d~ .$.V. REVI
Issue 16.3 of the Review for Religious, 1957. ; A. M. D. G. Review for Religious MAY 15, 1957 Father Charles Nerinckx . Sister M. Matilda Current Spiritual Writing . Thomas G. O'Callaghan Apostates and Fugitives . Joseph I:. Gallen Roman Documents . R. I:. Smith Book Reviews Questions and Answers Summer Institutes Communications~ VOLUME 16 NUMBER 3 RI::VI I::W FOR RI LIGIOUS VOLUME 16 MAY, 1957 Nu~BER 3 CONTENTS FATHER CHARLES NERINCKX--Sister M. Matilda, S.L . 129 SUMMER INSTITUTES . 142 CURRENT SPIRITUAL WRITING-- Thomas G. O'CaIlaghan, S.J . 143 DELAYED VOCATIONS . 154 GUIDANCE FOR RELIGIOUS . 154 APOSTATES AND FUGITIVES~Joseph F. Gallen, S.J . 155 PRAYER OF POPE PIUS XII FOR RELIGIOUS VOCATIONS. 165 SURVEY OF ROMAN DOCUMENTS--R. F. Smith, S.J . 166 OUR CONTRIBUTORS . 175 COMMUNICATIONS . 176 BOOK REVIEWS AND ANNOUNCEMENTS~ Editor: Bernard A. Hausmann, S.J. West Baden College West Baden Springs, Indiana. i . 180 QUESTIONS AND ANSWERS~- 13. Initiation of Principle of Adaptation . 188 14. Credo in Mass . 188 15. Bowing at Distribution of Communion . 189 16. Principles of Adaptation of Prayer . 189 17. Candidates of Inferior Intellectual Ability . 191 18. Special Ordinary Confessor of a Teaching Brother . 192 REVIEW FOR RELIGIOUS, May, t957. Vol. 16, No. 3. Published bi-monthly by The Queen's Work, 3115 South Grand Blvd., St. Louis 18, Mo. Edited by the Jesuit Fathers of St. Mary's College, St. Marys, Kansas, with ecclesi-astical approval. Second class mail privilege authorized at St. Louis, Mo. Editorial Board: Augustine G. Ellard, S.J.; Gerald Kelly, S.J., Henry Willmering, S.J. Literary Editor: Robert F. Weiss, S.J. Copyright, 1957, by The Queen's Work. Subscription price in U.S.A. and Canada: 3 dollars a year; 50 cents a copy. Printed in U.S.A. Please send all renewals and new subscriptions to: Review for Religious, 3115 South Grand Boulevard, St. Louis 18, Missouri. The story of the founder of the Lorettines F :her.Ch rles Nerinckx Sist:er M. Mat:ilda, S.L. T HOUGH the mills of God grind slowly, yet they grind exceeding small." Sometimes we see results, more often we do not. In the life of Reverend Charles Nerinckx and the story of the founding of the Congregation of the Sisters of Loretto, we see much that is tangibJe; yet there is much that is still intangible. The French Revolution was God's smithy in which Nerinckx's character and missionary vocation were forged and welded; ~the American Revolution and the adjust-ment period that followed saw the birth of Mary Rhodes and the other young women whose youth must h~ive been spent amid the problems of a young country in its new-found freedom. These lives, trained in stress and turmoil, an ocean apart, were being prepared slowly but effectively to converge in a work that has carried on through the years. Charles Nerinckx was born October 2, 1761, in the province of Brabant, Belgium, the oldest of seven brothers arid seven sisters born to Sebastian Nerinckx and Petronilla Langhendries, The father was a skillful physician, a Christian of strong and practical faith too infrequently found among the medical men of Europe of that day; the mother, a woman of solid piety and sturdy common sense. With a view to enlarging his medical practice and securing greater educational advantages for his children, Dr. Nerinckx early moved to Ninove, province of East Flanders. Here it was that Charles, at the age of six, began his primary studies. Having completed his elementary education in the local schools, Charles was sent successively to Enghien, Gheel, and the Catholic Uni-versity of. Louvain. Then, having decided to study for the secu-lar priesthood, he entered the seminary at Mechlin and was there 129 SISTER M. MATILDA Review for Religious ordained in 1785.' The following year he was appointed vicar of the metropolitan parish of St. Rumoldus, Mechlin, over which Prince John Henry Cardinal de Frankenberghe presided as arch-bishop. Father Nerinckx filled this important post for eight years with such zeal as to attract the admiring notice of the Cardinal Archbishop. So, when the parish of Everberg-Meer-beke, midway between Mechlin and Brussels, became vacant at "the death of the aged incumbent, M. Nerinckx was appointed to fill it by the general sut~rage of a board ot~ examiners, who, after the searching examination, o'r concursus, recommended by the Holy Council of Trent for such cases, unanimously awarded him the palm over all other candidates." Father Nerinckx was then thirty-three years of age. The greatest problem encountered in the new assignment was the obstinate apathy of the people towards their religious duties. Beginning with the children, winning their love and obedience, he soon won their parents and elders. Within three years such a profound change had been wrought that the mighty wave of irreligion attendant on the victorious armies of the French revolutionists failed to engulf his parishioners. Leaders of the opposition were naturally enraged. They succeeded in having him proscribed because he refused to take the oath de-manded by the government, an oath at variance with his con-science. Thus forced into hiding, he attended his parish only in secret; finally even this became too dangerous. Disguised as a peasant, Father Nerinckx went to Dendermonde where his aunt, Mother Constantia, was the superior of the Hospital of St. Blase. For months he lived in the attic of the hospital, never stirring abroad in daylight but ministering by night to the sick, to the dying, even to condemned prisoners, and caring for the spir: itual welfare of the sisters who had been deprived of their chap. lain by the same enmity that had made their guest a fugitive. Thus by night he did God's work for others; by day he prayed, medita~ted, planned, studied, wrote, and slept a little. For four years he evaded informers and acted secretly as chaplain of the 130 May, 1957 FATHER CHARLES NERINCKX hospital, yet his priestly zeal urged actioni free and untrammeldd action, impossible in his native land under existing conditionS. To save souls was his consuming desire; the western world, where the harvest was great and the laborers few, called him. He would go t.here. Father Nerinckx volunteered' for the American missions. On his arrival at Baltimore in the fall of 1804, he was appointed by Bishop John Carroll to the Kentucky sedtion of his vast dio-cese of Baltimore whicli embraced the whole of the United States. No'record is left us'~of what the word "Kentucky" meant to the Belgian exile on receiving this appointment. Generous in his ignorance of what life on the American frontier meant for a missionary, "it never was regretted when knowledge, the fullest and the bitterest, was his measure." After a few.months at G~orgetown, where he diligently studied the English language, he set out for Kentu.cl~y .with a colony of Trappist monks bound for the same region. Finding theil mode of travel too slow for h~is ardent zeal he pushed ahead alone and arrived on July 18, 1805, at St. Stephen's Farm, sixty miles south of Louisville. He went immediately to work aiding Reverend Stephen Theodore Badin, then the only priest in the state of Kentucky. At first-Father Nerinckx rode the cir-cuits of the missions nearer the priests'-headquarters, St. Steph-en's Farm, now Loretto Motherhouse; liter, he attended those farther away until, as he learned the country, he took the most remote. For the first seven years he shared the humble cabin, coarse fare, and weary journeys of Father Badin at St. Stephen's; after-wards he took up his residence chiefly at the log church of St. Charles on Hardin Creek, to which church he had added a room for himself. But he was seldom at home; he lived in his scaitered missions and passed long hours in the saddle. He then had charge of six large congregations,.besides a much greater number of mission stations scattered over the whole extent of Kentucky. SISTER M. MATILDA Review for Religious To visit all his churches and stations generally required the space of at least six weeks. When the two priests were together, they often discussed the advisab!lity of a diocese with headquarters nearer than Baltimore. Father Badin had urged it before Father Nerinckx arrived; and the latter, after a very short time in Kentucky, added his urging to that of his companion. When the diocese was created in 1808 and Bardstown named as the see city, the two priests set to work to prepare, for the arrival of Bishop Flaget by building near their own a log cabin for him where the formal installation took place. As in Europe Father Nerinckx had used the children to win the people back to God, so in Kentucky he used the same tactics to preserve and to spread the Faith. He loved these little Kentucky children; their simplicity, guilelessness, innocence drew him to them. But he well "knew youthful minds required more than an occasional lesson in the truths of religion if the Faith was to be preserved. Too, he knew education would eventually come to the Kentucky frontier; and, when it came, it would be education without religion. How could he safeguard the Faith of these little ones? Within a year after his arrival he wrote to his parents that he intended to establish a sisterhood to help him in the work. His first effort was a failure, and in his humility he shouldered the blame as being too unworthy of such an undertaking and urged Father Badin to take over the foundation. Accordingly a convent was begun and speedily completed. It stood about a mile and a half from St. Stephen's. Several young women applied to be the first religious. But God's mill does not grind so fast. He had chosen other souls for this work, and until His time came and His chosen ones were fully prepared the work would not begin.- A bolt of lightning set fire to the building before it could be occupied, leaving, only two blackened chimneys--prophetic symbols to Father Nerinckx of future SUCCESS. Father Badin, crushed as-was Father Nerinckx with disap-pointment at the failure of this cherished project, turned to the 132 May, 1957 FATHER CHARLES NERINCKX more distant missions, leaying the nearer congregations to his co-laborer. For four years Father Nerinckx labored and prayed and hoped. God's time had not yet come; he must wait. Riding the circuit of the nearer missions gave him opportunity to study the whole situation; and his convictions became stronger that a sisterhood would arise, a sisterhood as American as the American pioneer women who would build it. This time the initiative came, not from the priests, but from a member of the St. Charles Cong. regation, a Miss Mary Rhodes who was visiting her brother and sister, earlier immigrants to .Kentucky. Mary Rhodes was born in Washington, Maryland, now the District of Columbia. She had received a convent edu-cation, presumably with the Pious Ladies who had established themselves at Georgetown in 1799 and adopted the Visitandine Rule in 1816. The Rhodes sisters were young ladies of culture and refinement, so it is easy to understand how concerned Mary Rhodes was to see her nieces growing up with few intellectual advantages and no mental ambitions beyond those which their hard-working father and mother could give them. What she could do to help them she did, by teaching them daily. Neigh-bors heard of the instruction that the little Rhodes children were receiving and asked for the same advantages for their daughters; Mary Rhodes's generous heart could not refuse what was in her power to give. She laid her project before Father Nerinckx, sought his approval to give religious instruction and the rudiments of elementary education to the girls who might come, and asked his blessing. Obtaining these, she set about converting a long-uninhabited log cabin into a school. The school prospered beyond the most sanguine expectations of pastor and teacher. The increased number of pupils induced Father Nerinckx to look for an assistant to help Miss Rhodes; this he found in Miss Christina Stuart, a pious young lady of the neigh-l~ orhood who eagerly accepted the invitation. Both young women lived for a time at the Rhodes's home; but, finding the house too' much frequented by worldly company, for ~vhich neither 133 S~ISTER M. MATILDA Review for Religious h:id any great inclination, they fitted up a .second log cabin ~adjoining the school and equally dilapidated and there took up their abode where they could pursue undisturbed their studies and the development of their spiritual life. For their livelihood they trusted, solely in, Divine Providence. Till now, we are told, they had not thought of the religious life; but, with the coming of Miss Nancy Havern,to share their happiness, their labors and privations, such a desire was born. The~e is no record of which soul first conceived the idea of becoming a religious; very like~ly it was Mary Rhodes, as she had been with the sisters at Georgetown; and at least 'she knew some-thing about sisters. Again Father Nerinckx was consulted. Happy as he was at finding such piety and generosity, he prudently in-structed them on the obligations of religious life and the obstacles they might meet under pioneer conditions. But they were not fearful; their trust in Providence was modeled on that of their adviser and spiritual father; and they begged him to give them some rules to live by. He wrote down a few simple rules for the three aspirants, gave them his blessing and encouragement. As soon as possible Father Nerinckx laid the whole affair before the loca! ordinary, Bishop Flaget, "who gave the undertaking his warmest approval and placed it under the care of Father Nerinckx." Father Nerinckx had said that hardships, disappointments, poverty, toi!, death would be their portion through the years; but with trust in Divine Providence and confidence in the watch-ful direction of their pastor they persevered. They increased in numbers and spread to other localities and states until at the present time, 1957, the Sisters of Loretto have 70 houses' in the United States. They staff 106 schools counti'ng grade and high schools separately. These are: 2 senior colleges, 1 junior college~ 21 senior high schools, 1 junior high school, 80 grade schools, and 1 pre-school. They teach in Alabama, Arizona., California, Colorado, Illinois, Kentucky, Missouri, New Mexico, Texas; Virginia, and Wyoming. In 1923 and 1933 they opened houses 134 May, 1957 FATHER CHARLES NERINCKX in China which flourished until the sisters were expelled by" the Communists in 1949. In founding the Institute of the Sisters of Loretto, Father Nerinckx called into service his rich knowledge of' canon law and church history, especially the history of the religious orders of the Church, to which he added a wealth of personal experience and his acquaintance and appreciation'of the rugged American spirit of independence, initiative, and adaptability. The French Revolution had not made him fearful, but it had made him cautious. Therefore, after a three-year trial period of his simple rule based on that of St. Augustine, he journeyed to Rome and submitted it to the highest ecclesiastical, authorities. He petitioned that the young Institute be placed .directly under pontifical juris-diction. This petition was granted; the Institute of the Sisters of Loretto became an exempt order.~in the third year of its existence. The spirit of the Society was determined from its inception. It is the same today. It is succinctly expressed in the words love and sacrifice. In more detail is the following summation from the first printed Holy Rule: The Sisters of Loretto are to impress most deeply upon their minds that the sacred obligation ot: the vows they pronounce are voluntarily as-sumed and must be meticulously fulfilled; silence hnd recollection must be cherished to stimulate an ever more intimate union with the Suffering Jesus and His Sorrowful Mother at the Cross; hardships and labor must be welcomed and embraced, not only as a way of livelihood, but as well. deserved penance for sin and mortification for atonement; and, finally, a great desire and a consistent effort to see religion and morals improve by a pious education of youth. The object, therefore, of the Congrega-tior~ is. twofold: the sanctification of its members, and the education of youth. While Father Nerinckx was busy with the establishment of the sisterhood, he did not neglect his othe~ duties or the organiza-tions he had started in his various parishes and stations for stim-ulating the spiritual welfare of his people. In 1806 at his church of Holy Mary on the Rolling Fork, he established a~ Confrater,nity of the Ros~ary, a children's Rosary Sodality called "Lilietum," a Confraternity of the Scapular; and, in 1809 in St.' Charles 135 SISTER M. MATILDA Review for Religious Church, he founded the first Holy Name Society in thee United States. Records of these organizations are still extant. It is interesting to note that there were 1,100 names on his Rosary roster; more than 600 on his Lilietum or children's Rosary Sodality list; 971 on his Scapular Society record; and 259 on his Holy Name Society register, every name. carefully written in his own hand. That Father Nerinckx was blessed with remarkable and dis-criminating foresight is shown by his efforts in behalf of the colored race in beginning a Negro oblate sisterhood in connec-tion with the Sisters of Loretto. Father Nerinckx was the product of the best European civilization, and he naturally found the conditions of slavery most repellent to his Christian principles. This is disclosed by his paternal solicitude for the wretched lot of the colored man in the United States. Whether by foresight, or by study of the American type of freedom and justice, he must have been convinced that the emancipation of the Negro would Come sooner or later in the young republic for he bent his efforts to .prepare for that crucial time of transition from slavery to freedom. To Christianize and educate these erstwhile slaves and to lead them to the right enjoyment of freedom, Father Nerinckx felt that the best means would be a sisterhood of their own race trained for this arduous work. Conviction for Father Nerinckx meant action, and he set to work. He arranged for the Sisters of Loretto to admit several colored girls into their school. It is on record that some of these became aspirants or postulants in May, 1824; but, after the death~of Father Nerinckx the following August, we hear no more of these young women. Whatever records of subsequent decisions in their regard that may have been kept were lost in the disastrous fire that laid the Motherhouse in ashes in 1858. Dr. J. A. Burns, C.S.C,, in his able work, The Catholic School System in the United States, says that this project of Father Nerinckx's, the Negro sisterho'od, "is in itself sufficient to stamp him'as a man whose educational ideas ran far ahead of his time." 136 May, 1957 FATHER CHARLES NERINCKX Bishop Flaget, greatly~, pleased with ,the success bf the Sisters of Loretto in their educational work for girls, Wished to provide the same opportunities for boys., He asked Father Nerinckx to establish a similar society for young'men, the object of which would be the education of orphan boys and boys of the middle class, "whose poverty so often" prevents the"Church and state from being benefitted by their talents." Father Nerin~kx's mind seems to have been running ~ilong the same lines, for he very readily acquiesced to his superior's request and set to 'work at once. With money collected from his own congreg~ltions and three thousand dollars collected by the sisters, the good missibnary purchased a farm which he named Mt.Mary. The loss of the main building and four smaller ones by fire .early in 1819 blighted the .prospects for the time being .and caused Father Nerinckx to underake a second voyage to Europe to appeal to his countrymen for funds and possible vocations. He returned in 1821 accompanied by several, fine young men, toost of whom joined the Jesuits, among them the renowned Fathers Peter J. de Smet and J. F. Van Assche. On!y three came to Kentucky aS aspirants for the brothei'hood, and one of these died very'shortly after his arrival. During Father Nerinckx's pro. tracted stay in Europe, Reverend William Byrne, who had been appointed to attend Holy Mary's and St. Charles's congregations, had opened a.boys' college on the property .Father Nerinckx had bought. He was decidedly averse, on the return of the older priest, to yielding possession, so Father Nerinckx had re-course to the 'bishop. Of this~ interview .Father Howlett writes, "Father Nerinckx expostulated with Bishop Flaget. over the changed destiny of the farm; but the bishop did not care to dis-lodge Father Byrne, who had begun with his sanction," Rather than give occasion, for scandal~ the weary traveler in humble sub. mission to authority diopped, the matter. Eventually, lacking encouragement, 'funds," and property, he gave up his cherished plans for a brotherhood. 137 SISTER M. MATILDA Review ]or Religious Father Nerinckx was always a student. In his four years of forced seclusion at the hospital in [Dendermonde he must have spent much time in close application, for his manuscripts of this period, if printed, would form eight or ten octavo volumes. They were in Latin, a language in which he excelled. Much that he wrote then and afterwards has been lost, but ~omething still remains in the convent at Dendermonde, and some manuscript volumes" on pastoral theology and kindred subjects may be found in the parish library at Meerbeke. "These show the depth of his trained mind, filled with an elaborate store of Scripture, the Fathers, the history of the Church, and sound theological prin-ciples~" 'Shortly after his death an act of vandalism destroyed all his b~,oks and writings except his little Treatise on Mission-arz'es and an exposition of the Reign of Satan, edited by a Dominican Father from notes left by the Belgian priest. These and his beautiful letters to Bishop Carroll prove he was a master of Latin compositibn. His original Rule, written in English, fbr the Sisters .of Loretto and his hand-penned catechism written in Flemish are' treasured at their motherhouse: Father Nerinckx in his nineteen years on the Kentucky missions built rio fewer than fourteen churches. Some o~ these he literally built with his own hands; in fact, he e~pended some manlaal labor on all Of them. They were mostly of logs; the last on the list was of brick and is still in a good statd o'f preserva-tion. The fourteen follow: H61y Mdry, Calvary, 1805i St. Cl'iarles, 1806; St. Clara's, 1808; St. Bernard's, Casey Creek, 1810; St.' Romoldus (now St. Romuald), Hardinsburg, Breck-enridge C6unty, 1810-1816; St. Paul's, Grayson County, "181.1; St, Augustine's,' Grayson Springs, (~rayson County, 1811; St. John.'s,'Rude's Creek, Hardin County, 1812;' St. John Baptist, Bullitt' County, 1812; St. Anthony's, Long Lick,. Breckenridgh County,i: 1812; St. Benedict's~ Spencer. ¯ Cdunty," 1'815; St. Augusfine's; Lebanon," 1817, finished b)~ Father Deparcq in i820; St. Vincent's,: New Hope, 1819; Holy Cross,.1823. This last is still used as a parish church. ., ~. May, 1957 FATHER CHARLES NERINCKX This zealous Belgian priest loved the house of God." Log churches of necessity h~d tO be plain, their furnishings in k~eep.- ing with the poverty of the faithful; but the pastqr so. ught the very best for the altar, especially for the tabernacle where the Bl~ssed Sacrament was to dwell. Everything connected with the Holy .Mysteries fired his devotion. Unless on a long journey or gravely ill never did he miss offering the Holy Sacrifice. On each of his journeys to Euro.pe, the first, in the interests of the sisterhood, the second, in that of the intended brotherhood', Father Nerinckx accumulated and brought to Kentucky church furnishings, paintings, sacred vessels, etc., estimated at over fifteen thousand dollars. Thus were the humble log churches enriched for divine services. He kept nothing for himself so that it was said at his death that his only legacy to the Lorettines was an unbounded confidence in Divine Providence and a very deep devotion to the Suffering Jesus and the Sorrowful Mary, devotions he instilled into them from the very beginning of the Institute. Having begun the study of English when he was past forty years of a, ge, Father Nerinckx never became versatile in its use. Hence, though learned and of solid judgment, he could never be credited with brilliancy of speech or writing in English. His discourses were plain, mattei'-of-fact instructions, couched in broken English with no ornamental figures, to enhance them. Were it not for his earnestness and sincerity and the spiritual impact of his words, he probably would have been considered a tiresome and disagreeable speaker. He sought not for elo-quence, but only that he might carry God's message to souls; and this he did in his humble, simple speech. Archbishop Martin John Spalding writes of this Kentucky missionary: M. Nerinckx," though kind and polite to all, wasorather austere in his manners, as well as rigid in his discipline. He WaS, however, always 'much mord rigid with himself, than with others. He never lost a mo-ment. He. knew well ~hat a priest who does his duty has little time to spare for idle conversation. Wherever good was to be done, or a 139 SISTER M. MATILDA Review for Religious soul to be saved', there he was. found, by day or by night, in rain or in sunshine, in winter or in summer. When not actually engaged in the ministry, he was always found at home, employed in prayer or in study. Reverend William J. Howlett, author of Life of Req;erend Charles Arerittckx, says: In matters of faith, religion, and moral practices he was stern, and made no compromise with sin and its dangers. Cursing, drinking, horse-racing and dancing were either sinful or productive of sin, and he op-posed them rigorously . If in his preaching he showed no mercy to sin, in the confessional he had the heart of a father for his sinful chil. dren, and in all his missions his heaviest work was in the confessional, which Bishop Spalding says, 'was usually thronged by penitents, from early dawn until midday, all of whom, without one exception, were deeply attached to him.' Nor do we hear that he was in the habit of refusing absolution to any greater extent than a prudent confessor does today.'. Duty was a great thing wi~h him, and when duty called him he brought into action those great powers of mind and soul which he so modestly disclaimed. These characteristics, while they made him diffident" ot himself, gave him a wonderful estimate of the faith and practices of the Church, and a dread of evel-ything that sezmed to him to be a departure from.her teachings or a relaxation in her time-honored discipline. He could never become a heretic, for he held too firmly to what he had been taught; he never could become a schismatic, for authority was to him the most sacred thing in the world after his faith; he never could become a sinner, for the shadow of sin was a nightmai.e ~o him. These three things, with his great desire for the honor of God and the salvation of his own and his neighbors' souls, will be seen to have beenthe guiding motiv'es of his life. In a letter to Bishop England, Bishop Flaget wrote of Father Nerinckx" thus: "His love for retirement wa~ such, tl~at" h~. n~ever ~aid a visit of mere Ceremony. Indeed, hi never vis-i~ edl except when the good of his neighbor or the duty of his ministry made it obligatory to do so . Praye~ appeared to be hi~ grea'tes't, and only solace, in the 'midst of his contifiual labors." And this tribute was from.his bishop. The subject of this sket'ch was a man of action as can be seerl "fro~ the variety of his 'undertakings. There remains one point still to be mentioned,, his interest in the civilizing and Christianizing .6f the Indians. ' When ~difficulties arose in Kentuck~y, Father Neririckx felt that pi~rhaps, they i:ould be effectively and. charitably settled by 140. May, 1957 FATHER CHARLES NERINCKX his withdrawal for atime., He was grieved to see unwarranted changes made in the rule of the Sisters of Loretto and in their schools, and he felt greater changes were still to come. If the changes came from Rome he would gladly accept--but how would Rome know the exact state of affairs? His own methods were cast aside for untried ones. Just what the deciding factor was that sent him a second time into exile, this time to Missouri, he never made known; but to Missouri he went. He performed the visitation of the Loretto house in Perry County, then trav-eled to St. Louis to meet and confer with the commissioner of Indian affairs to arrange for some Indian girls to be enrolled with the sisters at Bethlehem, the Perry County foundation.On his return journey to Bethlehem he detoured to minister to a settlement of some ten families who had not seen a priest for two years. After this last act of charity he was taken ill; he died at St. Genevieve, Missouri, on August 12, 1824. He was buried on the 14th in the sisters' cemetery at Bethlehem convent, Bishop Rosati being present and giving the final absolution. Bishop Rosati is r.eported to have said that he consideredFather Nerinckx's remains ~he most priceless treasure of his diocesel Be that as it .may, he refused Bishop Flage~'s and Father Chabrat's petitions 'for the removal of the remains~ yielding only io the diplomacy of the mother superior of Loretto. The re-enterment at Loretto Motherhouse took place in December~ 1833." : Father Nerinckx's major concrete contributions to the up-building of the Church in K.~ntucky were: the administdrin.g of the sacraments td the faithful.throughout' the" region,-th~ build[ ing of houses of worship, the organizing of districts into parishes, th'e c611ecting and. transportation of.,tho,us.ands'6f dollars~ worth of. church supplies and furnishings which he distributed to poor and needy .churches, two journeys to Europe in the interests of the Church' arid the. sist'e'rhbod which h~. h°ad fotinded in Cdn-~ junction with 'Miss Mary Rhodes and.companioris--the Congre-gation of the Sisters of Loretto, the first purely American sister-hood devoted to education founded and continuing without 1.41 SISTER M. MATILDA foreign affiliation. These, directly or indirectly, can be seen. But 0nly' the"angels of God have recorded his prayers, longings, and aspirations and measured his mental and physical sufferings, the dangers he encountered in traversing the wilderness, his penances and mortifications, his dominant virtue of humility, the frustra-tion of his desire to lead the contemplative life. Instances of some of these could be given, but the full import of them is not ours to record. His spirit lives on not alone in the religious congregation of Loretto, but in the faith of the Catholics of Kentucky, a staunch, vibrant, active Catholicity the seeds of which were planted in pioneer days by the saintly. Belgian exile, Rev-erend Charles Nerinckx. SUMMER INSTITUTES The tenth annual Theological Institute for Sisters will be con-ducted under the auspices of St. Xavier College in cooperation with the Dominican Fathers of the Province of St. Albert the Great June 24 to August 2, 1957. The double purpose of the institute is: to contribute to the spiritual development of sisters and to strengthen the preparation of religious who are teachers of religion. The basic curriculum is open to sisters without a bachelor's degree. An advanced program, for those who have completed the basic course, leads to a master's degree from the Dominican House of Studies, River Forest. For a listing of courses write to: St. Xavier College, 103rd and Central Park Avenue, Chicago 43, Illinois. In keeping with ancient Benedictine traditions and the spirit of the modern liturgical revival, St. John's Abbey, internationally known litur-gical and educational center where students may join with the monastic choir 'in chanting the divine office and may take part in solemn liturgical ceremonies, is conducting summer courses in liturgy and Gregorian chant. These courses, supl~lemented with opportunities for study of modern church music hs well as applied music in voice and organ, are designed to assist choir directors and organists in carrying out the in-structions on church music by the present Holy Father a.nd by St. Plus X. For further information write to: Dora Gunther, O.S.B., St. John!s University, Collegeville, Minnesota. (Continued on Page 175) 142 Current: Spiritual W'rit:ing Thomas ~, O'C~lhghan [Most of the readers of RE~tlE\V FOR RELIGIOUS have not the opportunity of keeping up with the numerous articles which are being written on various points of spiritual theology. It is with the intention of trying to supply for this need that we hope to publish about every six months a survey of current periodical literature. This survey will take the form mostly of quotations from, and synopses of, some of the more interesting articles which have appeared recently. For the most par~ the survey will confine itself to English language periodicals.--The Editors.] general. God Within Q. What is your ideal of sanctity? A. To live by love. Q. What is the quickest way to reach it? A. To become ~ery small, to give oneself wholly and irrevocably. Q. Who is your favorite saint? A. The Beloved Disciple, who rested on the heart of his Maste~. Q. What point of the Rule do you like best? A. Silence. Q. What is the dominant trait in your character? A. Sensitivity. What is your favorite virtue? A. Purity. What fault of character do you dislike most? A. Egoism in Q. Give a definition of prayer. A. A union of her who is not with Him who is. Q. What is your favorite book? A. Tire Soul o.f Gkris/. In it I learn all the secrets of the Father who is in heaven. Q. Have you a great longing for heaven? A. I sometimes feel homesick for heaven, but, except for the vision, I possess it in the depths of my soul. Q. What is your motto? A. 'God in me and I in Him.'~ The young Carmelite who filled out this questionnaire in the first week of her postulancy died ~fifty years ago, at ~the age of twenty-six, after just fi.ve years of~ religious life. Her~ name~ was Elizabeth Catez, but she is known today more dommonly as Sister Elizabeth of the Trinity, or Elizabeth"0f Dijon. TO this young and holy Carmelite ig dedicated the .September, 1956, issue of Spiritual Life, the,gery~ fine Catholic quarterly,,published by the Discalced Carrrielite Fathers. ~This questionnaire is quoted'by Fathbr Denis of the Holy Family, O.C.D. in "A Sketch of the Life of Sister Elizabeth of the Trinity," S,~iritual Life, II (1956), 149-150. THOMAS G. 0'CALLAGHAN Review for Religious In "A Sketch of the Life of Sister Elizabeth of the Trinity," the article from which we have taken the above-quoted ques-tionnaire, Father Denis of the Holy Family, O.C.D., gives a fine introduction to the life and doctrine of Sister Elizabeth. A fuller and more theological treatment of her spiritual doctrine he leaves to two other articles, published in the same issue, by E. I. Watkin and Father Gabriel of St. Mary Magdalen, O.C.D. Father Gabriel says of Sister Elizabeth that "she succeeded in con-structing a lucid synthesis of the spiritual life, corhbining . . . [an] intimate life with the Trinity and progressive assimilation to Christ" (p. 174). In fact, we might say that his entire article, "The Indwelling in Sister Elizabeth of the Trinity," is a develop-ment of that proposition. Those who center their spiritual life on the divine indwelling and who desire to live united to God-within will find in this issue of Spiritual Life some fine, spiritually nourishing matter. They will also understand why Sister Elizabeth, who "found he'aven on earth, since heaven is God, and God is in my soul," is rapidly becoming a favorite among contemplative souls. It might also be added here that Elizabeth's "Prayer of a Praise of Glory to the Trinity" (p. 165). contains exce~llent subject matter for mental, prayer. The Saints St. John, recalling his vision of the blessed, wrote: "I saw a great multitude [of the' blessed in heaven] which no man could number . . ." (Apoc, 7:9). In apparent contradiction to these ~vords there appeared in the American Ecclesiastical Review an excellent and. scholarly article, written by Father John F. Bro-derick, s.J., entitled "A Census of the Saints (993-1955).'" How many saints are there? No definitive list has ever been compiled, although biographical dictionaries exist which run to several thousand names; one for Ireland alone claims three -~ Vol. CXXXV (1956), 87-115. 144 May, 1957. SPIRITUAL WRITINGS thousand. Most of these dwelt in the ancient or medieval periods. But before being able to determine the number of saints, ¯ one would first have to clarify the meaning of the word saint, and then establish what authority has the right to recognize sainthood. For up to and even beyond the year 1000 A.D. the power to designate sainthood was not rest6cted to the Holy See, as is now the case, but was left to local ecclesiastical authorities. When this process later found papal approval, explicit or tacit, it became known as equivalent canonization. But by no means all the early saints have won Roman approval; some lack official approbation of any kind. Their title has come by way of popu-lar devotion on the part of the faithful, or is due to the careless-ness or mistakes of those who put together early martyrologies, etc. Hagiography abounds in problems of this kind. The present article, however, restricts itself to those saints solemnly canonized by the popes, the form of canonization with which we are nowadays familiar. A very carefully worked-out chart, the product of considerable research, forms the heart of the article. It enumerates in chronological order--according to the date of death--all formally canonized saints from the time of the first canonization in 993 up to the present. Also noted are: the liturgical classification of each saint, age at death, year of c~inonization, vocational status (laity, secular clergy, religious), principal occupation, and land of birth. The data therein contained are analyzed in the final section of the article and many interesting points are indicated. Canon-ized saints are discovered to ~otal two hundred and eighty-three, Male saints number two hundred and twenty-seven, female fifty-six. Martyrs total sixty-nine. At death ages ranged from eleven to over one hundred. Wide variations can be detected between the date of death and canonization, the periods varying from a few months to six centuries. Well over one half of the canoniza-tions have been delayed two centuries or more, a factor which 145 THOMAS G. O'(~ALLAGHAN Review ]or Religious must be kept in mind in discussing the failure of North America to produce native saints. The laity has produced about one sixth of the saints; the secular clergy, slightly less; religious, the rest. At least thirty-five saints have been married. Of canonized religious about one fifth were women, almost equally divided between contem-platives and active institutes. In external occupations the widest range is visible, from the lowly housekeeper or farm laborer to the emperor and empress. A surprisingly high number, about forty percent, were engaged in governing as civil or ecclesiastical superiors. Founders and foundresses of religious institutes, very prominent in recent can-onizations, total sixty-six saints. More than one half ~he saints have come from the upper class in society; the rest are about equally divided between the" middle class and the numerically vast lower class. Latin coun-tries account for two thirds of the saints, especially Italy with ninety-five and France with fifty-five. Three saints have been born in the Western Hemisphere, but seventeen have labored there. The current trend is toward more frequent canonizations. In the 632 years between the first formal canonization and 1625, when Urban VIII established the modern regulations, the aver-age was fourteen per century; since then it has risen to sixty. Father Broderick, s.J., made mention of the different social classes of the saints. Another article has appeared recently which throws some light on this subject. Those familiar with second nocturns are well acquainted with parenlibus who were either nobilibus or honestis or pauperibus. But they may not be sure of the precise meaning of these terms. Father Bull0ugh, O.P., writing primarily about Dominican saints in "'Class Dis-tin~ tion Among the Saints," an article which appeared in the August, 1956, issue of Life of the Spirit, helps to clarify the ma, tter. He suggests that these three words designate three 146 May, 19,67" SPIRITUAL WRITINGS distinct social classes and that these social classes in turn. were largely based, at least originally, on occupations. The nobiles were those who had money and property andwere employers; the honesti were merchants or artisans, mostly self~employed, who made a living at thei~r~ own particular work or trade; the pauperes were wage earners, obtaining their money by working for some-one else. (If that is so, it is going to be difficult to find any saints who were born, as the pleasantry has it, of paltperibus sed honestis parentibus.) ~. Liturgy in School Under the 'title, "Toward a Living Parish," Mongignor Martin B. Hellriegel frequently contributes to Worship a serids of' practical suggestions for increasing the li~ur'gical life pa~:ish. His excellent suggdstions, however, need not be limited to the parish ch'urch. Man~, of them could--by a little imagina-tive adaptation--prove most hi.-lpful to Catholic school teachers; even college professors. At times teachers would like to make a few interesting remarks to their classes about some liturgical feast which the Church is celebrating, or they may be looking for ideas as to how the students might celebrate in their school some of the more important feasts. Very often they will find in Monsignor Hellriegel's articles exactly what they are looking for. For example, in the October, 1956, issue of Worship he comments on some of the feasts which occur during that month. He opens the article with some reflections on the feast of the Guardian Angels, offering fine matter which could be used for a talk of three or four minutes to Catholic students. Then he makes some practical points about the way that this feast could be celebrated in the parish. One or two of these points could easily be used by teachers for school. The next feast on which he com'ments is 6ur Lady's Maternity, celebrated on the eleventh of October. This is a much more deeply signifidant "Mother,s Da~,'; than the second Sunday in May. What afine point that would make in talking 147 THOMAS G. 0'CALLAGHAN Review for Religious to children: our Lady's "Mother's Day." Is it not true that many parochial school teachers could easily pass over this feast without even a mention of it? For the feast of St. Luke, October 17, there is a very simple suggestion for a reverent display of the Holy Gospel. This cbuld be used to remind the students not only of "the holiness and dignity of the Gospel, and of the respect we owe to it, but also of our indebtedness to the holy evangelists . . . who have recorded for us the 'God spell,' the good tidings of the life and teaching of our Lord Jesus Christ" (p. 573). Today Halloween is too often identified with "trick or treat" or vandalism. Monsignor explains the original spirit be-hind the festivities held on the eve of All Saints, or Hallow's" Eve (from which is derived the word Hallo,ween). Just the explanation which he gives would be an enlightenment to so many Catholic school children. There are also detailed sugges-tions for the celebration of this feast in a parish, some of which could profitably be adapted for school use. If Catholic school teachers could find the time to glance through "Toward a Living Parish" whenever it appears,' they would surely find some helpful matter for their classroom. Prayer In Life of the Spirit Dora Aelred Sillem, O.S.B., has an interesting article on the relation between liturgical and con-templative prayer.:' Many feel that there is a certain conflict be-tween contemplative and liturgical prayer, that they even attract different temperaments and distinguish vocations. It must be admitted that some divergence does exist: there is the tendency of contemplative prayer to simplicity, while the liturgy has a certain "surface multiplicity . . . with its complexities of cere-monial and chanti its elaborate and absorbing symbolism, its richness of doctrinal content and conceptual teaching" (p. 209}. :l"The Liturgy and Contemplative Prayer," Id.[~' o, l/re Sp]ril, XI (1956), 209-217. 148 May, 1957 SPIRITUAL WRITINGS Yet, if we consider the historical relation between the liturgy and mental prayer, it will become evident that they have long existed together with mutual dependence. The primitive liturgy allowed of pauses for silent prayer, of which our [lectam'us genua and levate are a token survival to which the restored Holy Week liturgy has given back a measure of reality; and Cassian, describing the psalmody of the Egyptian monks, ~hows us how, after each psalm or section of a psalm, a pause was made for private and wordless prayer. In ancient and medieval monastic life, the hours of lectio divina, continuous in theme and sources with the liturgy, were intended to be hours of prayer as well as of study. Towards the end of the Middle Ages, partly perhaps as the more scientific and metaphysical study of theology replaced the older, more devotional and more readily prayerful lectio divina, provision was made, both among monks and friars, for set periods of mental prayer; and this obligation has passed into canon law and into the constitutions of all religious families . At all times, vocal liturgical prayer has been nourished by and overflowed into solitary and wordless.prayer (pp. 215-216). Not only has there been this historical mutual relationship, but the very natures of liturgical and contemplative prayer show their close interdependence. Thus, the author concludes his article with these words: "It is essential to consider liturgical prayer and mental prayer, not as competitors, still less as alterna-tives, but as two indispensable expressions of a single life of prayer in Christo, accepting their diversity not as a tension or a problem, but as an enrichment, convinced of their mutual dependence and of their power to deepen each other indefinitely" (p. 217). Our Lady's Titles Father Gerald Vann, O.P., has a few suggesti6ns--and he insists that they are nothing more than suggestions--about the way that some of the titles of our Blessed Mother in the "Litany of our Lady" might be more fittingly translated.4 Many titles in the Litany are "either poor translations or indeed downright mistranslation~, or at any rate show a lamentable lack of any sense of language, any feeling for the beauty of words" (p. 438). Here are some of the present tittles put side by side with "Notes on Our Lady's Litany," Worship, XXX (1956), 437-441. 149 THOMAS°G. 0'CALLAGHAN Review for Religious some of Father Vann's suggested changes: Mother most amiable --Mother so lovablei Mother inviolate--Mother ever a Maiden; Mother most pure~--Mother of .perfect love; Holy Virgin of virgins--Holiest of all virgins; Virgin most vener, able--Virgin.whom we revere; Virgin most renowned--Virgin whose praises' ,~e sing; Seat of wisdom--Fountain of wisdom; St~iritual vessel--Chalice~ of spiritual life; Singular vessel of dev'otion--Splendid chalice o.f dedication. Father Vann not ohly suggests these and other new translations, but also e~pl~ins in his. brief article the reasons why these new 'titles could be justified as prdferable. Certainly r~an.~, of the chan~es suggeste'd are more ineaningful, as well.as being more beautifully phrased, and would thereby be helpful in our "Litany devotion. The Creation and Fall Those who teach Christian doctrine, whether in the grades, higl~ s.chool, or college, have undoubtedly found many problems in t.ryin, g t.o~interpret the sci:iptural account of the cr~eation of the world ,.and man, of the .origin of woman, of the first, sin, etc. For the first three chapters of Genesis, in which these matters occur, are one of the most difficult sections of the Bible.' But Father "H. J.: Richards, although fully appreciating the difl~- cuities, believes that it is possible to say something worthwhile on ~hese first three chapters and on the essential matter which they contain', without getting hopelessly enmeshed in exegetical difficulties. He fulfills this purpose in "The Creation and the Fall," a very brief but solid and interesting article ap.pefiring in the October, 1956, number of Scripture. The ,author of Genesis, Father Richards insists, was not a scientist. He was ,"concerned with .God's plans for the world and for mankind. He does not set out to teach us natural sciences. He has quite enough to do to teach us our super. natural science, of the one supreme God to whom everything owes it's existence, of man's place in God's scheme, of man's dignity an&his failure to live up to it, and of God's love for him '1'50 May, 1957 SPIRITUAL WRITINGS even in his sin" (p. 114).~ Father Richards shows very clearly how the author of Genesis attains this purpose. Let us give here an example of the refreshing way that Father writes on this matter. After explaining the account of the Creation as it appears in Chapter i, he goes on to write: And if there is a different account of creation in.Chapter 2, with man placed first on the list instead of last, don't let us get so excited over the difference that we forget to see the same point being made, that man cannot be lumped along with ~he rest of creatures. He is unique, and the rest is made for him. And if this time the 'whole story 'is more pic-turesque, with a Divine Potter modelling man with His own hands and breathing into him His own breath, don't let us be so prosaic about it that we miss the main point: man~s unique relationship with God. And if that relationship is illustrated even further by" the garden in which God walks with Adam in the cool 6f the evening, don't let us try ko find the garden on a map. Could anyone have devised a more dramatic way of presenting the clos2 intimacy with himself that God had planned for man from the beginning? It is we who hav~rfiade up the myth of an Old Testament God of thunder and terror and fear. It is not so in Genesis {p. 112}. After the creation of the universe and of man, Father Richards goes on in the same graphic way to explain the origin of woman and the place intended for her by God, the dignity of marriage, the fall of man, and God's love for him even in his sin. This short article is well worth reading. Spiritual Theology Series In th~ September, 1956, issue of Cross and Crown there begins a "series of articles which will explain the meaning and problems of. spiritual theology, or, if you wish, of the interior supernatural life of the Christian" (p. 252). The general title for this series will be "Spirituality for All," The first article, written by Father John L. Callahan, O.P., the editor of Cross and Crown, emphasized "the necessity of growth in charity" (p. 252), for it is in this charity, this l~abit of divine love, that per-fection essentially consists. From this beginning~ the series will proceed as follows to explain I) The foundations of this growth. Divine life is communicated to man through grace, the seed of glorj~ to possess grace necessarily~ im-plies the possession of the theological virtues of faith and,hope: . THOMAS G. 0'CALLAGHAN Review for Religious 2) The cause of growth. Charity is the form, the life, the mover of all the virtues. In the words of St. Francis of Sales: 'A perfect life means perfect charity, for charity is the life of the soul.' 3) The models of growth. Christ is our perfect exemplar of charity, and His Blessed Mother a mirror of that model. 4) The instruments of growth. Divine life is communicated to man through the sacrarhents. 5) The first instrument of growth. This is the healing and cleans-ing work of the divine tool of baptism by which man is incorporated in Christ. 6) The aids to growth. Christ instituted the sacrament of penance to restore divine life lost bymortal sin. With this is coordinated the practice of mortification. 7)' The Mass, a means of growth. The Holy Sacrifice lived by as-pirants to a perfect life is a powerful instrument of spiritual progress. ~ 8) Holy Communion is the food for growth in spirituality, uniting the soul most intimately to the Source of grace and charity. 9) Signs of growth can be the advancement in both the spiritual and corporal works of mercy. 10) The steps of growth through the process of purgation to 1 I) The fruition, which is contemplation, or the actual experience of the divine indwelling (pp. 252-253). Religious in a Diocese The editorial in the December, 1956, issue of Spiritual Life says: "The total function of every Catholic diocese in the world is to gather together as many men as possible into the life of Christ, and commit them to His mission. To do this with maximal efficiency, it needs the unified, intelligent, complemen-tary, planned activity of parishes and religious orders" (p. 201). What contribution can religious institutes make to this total function of the diocese? Father James Egan, O.P., gives the answer in "A Religious Order and the Spiritual Life of a Dio-cese" (pp. 217-226). "The purpose of this article is to explore other [i.e. than schools and parishes] possible services that a religious order or its members can render to the spiritual life of a diocese" (p. 219). If.such is the purpose of this article, it should be of interest to religious. Let us see very briefly some of the contributions which Father Egan believes a religious institute could and should make for the spiritual service of a diocese. 152 May, 1957' SPIRITUAL WRITINGS The first two immedi~lte fruits which should come to a diocese from the presence of a religious foundation within it are: first, the life of prayer and mortification of the religious should draw down God's rich blessings upon all the ~nembers of the diocese, bishop, priests, and parishioners; secondly., the manifest sp.iritual joy and.peace of religious should be a con-stant lesson to all who come in contact with them that true peace and happiness can be found in this world, provided it" is not sought from the world. Some religious .institutes, like the Benedictines, can offer to the faithful, especially those who have grown to appreciate the place of the liturgy in their life, the occasion of assisting, at the liturgy in all its full splendor. Other religious aid the spir-itual life of a diocese by communicating their spiritual treasures to the faithful by means of third orders. Closely linked "to this latter is the practice of spiritual direction. Many diocesan, priests, because of other spiritual demands, simply have not the time which would be required for the spiritual direction of those parishioners who would request and/or need it. Religious foun-dations in a diocese, however, would mean for the laity a greater Opportunity for that spiritual direction which is so necessary for Christian perfection. Among the other activities frequently carried on by religi-ous in a diocese are those of the parish mission, directed primarily perhaps to the conversion of sinners, and the retreat, usually aimed more at the nourishment of a ~ieeper spiritual life. The healthy spread and growth of the retreat movement, carried on mostly by religious groups, has done much for the spiritual life of the faithful in many American dioceses. There is also the c6ntribution Which religious are making in many dioceses of making "available to the. !aity a more intimate acquaintance with theology a~d philosophy as these are linked up with the cult'ural life of the modern world" (p. 224). In this intellectua'l field '~h~re could also be mentioned the help 153 THOMAS G. O'CALLAGHAN .which~ many religious groups, ~particularly the Paulists, can offer by way of convert instruction. '~ Las.tly, it will do well to recall--although it might seem strange --that the presence in the diocese of those religious institutes who have members in the mission field means an opportunity for the faithful of a diocese to offer both men and support to the mission-ary activity of the Church. That is a blessing not merely for the religious insti~tites, but for the diocese as well. "Each religious group," concludes Father Egan, "has its own contribution to make; yet" each must not insist on i~s own good to the detriment of the common good of a diocese, which is in the care of the bishop: ~On the other hand, the bishop must respect the distinctive character of the religious groups in his diocese. With such mutual respect, the common good of all the faithful will" always be served by the united efforts of dios-cesan and religious priests" (p. "22'6). DELAYED VOCATIONS Spiritual directors who are asked about religious orders or con-gregations of sisters that have the policy of accepting older women are frequently at a loss as to where to direct these applicants for further information. If orders or congregations which have such a policy will send their title and address, the REVIEW FOR RELIGIOUS may be able to publish a°list in a subsequent issue. The age limitatioi~s for admit-tance should be specified as well as whether the foliowing classes of women are accepted: widows, married women who ard legally sep-arated permanently with ecclesiastical permission, those who have been ifivalidly married in the past but who have sincerely amended their lives and would-now like to enter the dbnvent. GUIDANCE FOR RELIGIOUS It seems that some who were planning on. using, Guidance for 'Rel,glous, b~,' ~ath~r Gerald Keily, S.J'.~, insummer sessmns ai'e w'on~ . dering, whether they may gtill obtain copies. F6r~kheir information;~we should like to say ~hat the second p~iht~ng of the book is now com-. pleted, and it may be obtainefl~from The Newman Press, Westminster, 154 Apost:at:es and 'Fugi!:ives I. Definition of Apostasy and Flight 1. Definition of apostasy (c. 644, ~ !). ApOstates and fugitives leave religion voluntarily but illicitly, pe~manentiy in the case of the apostate, temporarily in that of ~the fugitive. Both' me~ and women may be apostates or fugitives. Aft ~ipostate from religion is a professed of perpetual vows who either leaves or remains outside of every house of his institute without any valid permission, and manifests externally, either explicitly or impliC-itly, the absolute intention of never returning to any house of his institute. (a) Perpetual vows are necessary, Novices~ and postulant~ can-not be apostates. They are also free to leave religion at any time. A professed of temporary vows cannot be an apostate; nor is he a fugitive if he leaves religion with the expressed inten-tion of not returning, since a fugitive is one who has the inten-tion of returning (cc. 19; 2219, § 3). Solemn vows are always perpetual; but perpetual simple vows, whether in an order or a congregation, also suffice for apostasy. (b) Illicit absence required. The illicit absence necesgary for apbs-tasy is verified by leaving the religious house without any valid permission (explicit, implicit, presumed, tacit, particular, general) or, if one h~s permission to go out, by ~remaii~ing outside the house beyond the length of any valid permission. The re!igiou~ must be illicitly outside any house of his institute, e: g., ~a religious who goes to another .house of his own institute without any permission does not verify the illicit absence demanded for apostasy. (c) Intention of never returning required. "Apostasy demands that religious obedience be cast off completely and not merely to a particular superior or superiors. The ~intention'~ therdfore must be not to return to any hous~ of his institute. The inten- 155 JOSEPH F. ~ALLEN Review for Religious tion ,must also be absolute, not conditional. For example, a religiou~ who has the intention of not returning to his institute unless he is transferred to another house has a conditional, .not an absolute, intention and is not an apostate. He is an apostate as soon as his intention becomes absolute. This intention must be externally manifested. The external manifestation may be by any means sufficient to express an intention of ihe will," e. g., orally, in writing, by gestures, or facts. The intention is manifested explicitly if th~ religious states orally or in writing that he is leaving the institute forever. It is mani-fested implicitly by any fact that implies the intention of leaving the institute forever, e. g., if he attempts or contracts marriage, assume~ a permanent employment, begins a course of ,studies, or has all his personal belongings sent to him. (d) Presumption of such an intention (c. 644, ~ 2)- If there is no certain proof that the religious has ,manifested, this inten-tion, he is p~Tesumed to have done so and to be an apostate after an illicit absence of one month, ,e. g., January. 12-February 13, provided he has not actually returned during this time nor mani-fested to his superior the intention =of returning. Ii~ in these circumstances hE claims that ~he was not an apostate,, he will have to prove his assertion by establishing the lack of at ieast one ~f the essential elements of apostasy, e. g., that he was not absent illici.tly, that he did not express the intention, of. not returning, or .th.at he was-physically or morally unable to return or correspond with his superior. 2. Definition of flight (c. 644, §-3).~ A fugitive is a .professed religigus of either perpetual or temporary vows' or a member of a' society without .public vows in which common life is a grave obligation who: 1° either leaves or actually remains outside every house, of.his institute without .any valid permission beyond three complete ~days or. e'xtemally, manifests, eXplicitl~ or im-plicitly, the intention 'of.prolong!ng his absence for .this same time; 2° ~but with tbe~ intention of returning to at least some 156 May, 1957 APOSTATES AND FUGITIVES house of his institute. An~ professed, oeven of only temporary vows, can be a fugitive. The concepts of leaving or remaining outside without any valid permission are to be understood in the same sense as explained above for an apostate. (a) Beyond three full days. An apostate intends to sever him-self completely from religious obedience, and it is therefore required that he externally manifest the intention of never re-turning to his institute. A fugitive is one who intends to with-draw himself from religious obedience for a notable period of time. This intention also must be externally manifested. There-fore, flight is verified at any moment in an illicit absence that the religious manifests explicitly or implicitly the intention of pro-tracting such an absence for a notable period. Common opinion determines this period as beyond three full days, .e.g., if begun on Monday, the notable absence i~ attained on Friday. The sole fact of an illicit absence beyond three full days is an implicit manifestation of the intention of withdrawing from religious obedience for a notable period of time. However, since many au'thors demand an actual illicit absence beyond three days for flight and say nothing of the case of an intention of notable absence, the crime of flight is not ~certainly vei'ified and the pe'nalties are not incurred unless the illicit "absence is actually prolonged beyond three cJays. When' the'intention or actual absence is for a less~r period, even if for a seriously sinful pur-pose, the case is not consi'dered one of flight but of a mere illicit or furtive departure from religion. (b) With the intention of returning. It is presumed, that the religious has this intention of returning unless he manifests externally the intention of never returning, in which case his intention is that of an apostate. It i~, thdrefore, not ndk~ssary to manifest externally khe~intention of returning, which is' con-tained in the intention of depaFting from the ifistitute' only ]~or a time. If his intention is' never to return to a partidulaF house or houses but to return to at least some hohse of his institute, his in~tehtion is still that~ of a fugitive and 'not o'f an apostate. 1.57 JOSEPH F. GALLEN, Review for Religious Apostasy is not a partial but a complete severance of religious obedience. II. Canonical Penalties for Apostasy and Flight 3. For apostasy (c. 2385). (a) Excommunication. An apostate incurs ipso facto an excommunication reserved to his own higher superior if the delinquent is a member of a clerical exempt institute or to the ordinary of the place where the absolution from the excommunication is given ff the delinquent is a mem-ber' of any other type of institute. (b) Prohibition of legitimate ecclesiastical acts (c. 2256, 2°). An apostate incurs ipso facto an exclusion from the licit exercise of legitimate ecclesiastical, acts. The more general and prac-tical prohibitions of this penalty are that the religious may not licitly exercise the administration of ecclesiastical property as a superior, treasurer, or member of a council, vote in an ecclesias-tical election, or be a sponsor in baptism or confirmation. This penalty remains after his return and after an absolution from the excommunication, but a local or religious ordinary can dis-pe. nse from it in virtue of c. 2237 in either public or occult cases. In more urgent occult cases confessors can suspend the penalty if it cannot be observed without scandal or infamy. They must impose' the obligation of having rec6urse within a month to the Sacred Penitentiary or the ordinary and of observing the man-dates of either (c. 2290, § 1). In an extraordinary case when recourse is impossible, the confessor can dispense and give the mandates himself according to the norm' of c. 2254, ~ 3 (c. 2290, § 2). (c) Privation of privileges. An apost~ite incurs ipso facto a privation of the valid use of all privileges granted by the Holy See to religious in ge.neral and to his own institute, e. g., exemp-tion, indulgence~s. It is probable that he is not deprived of suffrages, since these are not a privilege. This penalty, also remains, as ab. ove, but can be dispensed by a local or religious 158 May, 1957 APOSTATES AND FUGITIVES ordinary., The power of the confessor is the same. (d) Perpetual loss of active and passive voice. If he returns, the apostate is perpetually del~rived of active and passive voice. Therefore, he is deprived perpetually of the right of voting val-idly in any electoral chapter, whether general, provincial, or local, and of the right of receiving validly any offce that is con-ferred by election. He can receive an office that is conferred by appointment, and a religious woman retains the right of voting for the prolongation of the term of the ordinary confessor (c. 526). This .penalty also remains after the absolution from the excommunication. In occult cases it can be dispensed "by the local or religious ordinary, but in publii: cases only by the Holy' See (c. 2237, ~ 1, 3°). The power of the ~onfessor is the same as above. Religious ordinaries can have the po~er of dispens-ing from this penalty in public casek in virtue of a privilege possessed by their institute.' (e) To be otherwise punished by superiors. Canon 2385 com-mands that a returned apostate be otherwise punished by his loc~,l or higher superiors in conformity with the constitutions and in accordance with the gravity of his crime. If any such ferendae senten/iae danonical penalties are prescribed in the constitutions of a clerical exempt .in.stitute, the superior is. ordi-narily obliged to inflict them buts'according to the norms of c. 2223, ~ 3. If" canonical penalties are not so pi'escrilSed; the superiors of the same institutes cain iriflicto canonical penalties, penances, and penal remedies when scandal or special ~ra¢ity was ~erified in the transgression, according~ to the norm of c. 2222, ~ 1. Superiors in other institutes c~ln inflict only the ordinary and private penances in use in the par'ticu[ar institute. ¯ .4. For flight (c. 2386). (a) General suspension. A religious fugitive who is a .priest, deacQn, or subdeacon ind[urs by" the ve.ry ~fact of.t0e.flight a gener~! suspe~ns!on that'~is reserved i,n.:,,exa~ct!y ~Cf. Riesner, /ll~ostates attd Vugitfiw's, /rom "Religious lnstitittes,~91; Jone, :Commentariura in Codicem luris Canonici.'.III, 553; ~Cloran, Pre~ie~'s.an,t Prac-tical Cases, 296. i;59 JOSEPH F. GALLEN Review for Religious the same way as the excommunication for apostasy explained above. The suspension and other punishments of this canon certainly "extend also to thd clerical and lay members of clerical societies 'without public vows. It is probable that c. 2386 does not extend to lay societies without public' vows, since the Code Commission applies it explicitly only to clerical societies and the canon itself speaks of a religious fugitive. Therefore, in fact the canon does not extend to lay societies (cc. 19; 2219, § 1).~ (b) Privation of office. A fugitive incurs ipso facto the pri: ration of any office that he may hold in religion. Office is to be taken in a wide sense and, consequently, includes-that of pastor, parochial vicar, of any sup.erior, whether general, provincial, Or local, of any councilor or treasurer, master or assistant master of novices, of junior p3ofessed, tertians, general or prox(incial sec-retary, principal of a school, director of studies or schools.3 The fugitive is" deprived of all offices he now holds but is not rendered incapable of being elected or appointed to the same or different offices in the future. Since' it is a question of office in the wid~ sense (c. 145), this penalty can be dispensed by the local or religious ordinary,t The power of the confessor is the same as above. (c) To be otherwise punished on his return. Canon 2386 com-mands that the punishments prescribed in the constitutions for returned fugitives be inflicted; and, if the constitutions prescribe nothing on the matter, the higher superior is to inflict punish-ments according to the gravity of the offense. If any ferendae sentenliae canonical penalties are prescribed for flight in the constitutions of a clerical exempt institute, the superior designated in the constitutions is ordinarily obliged to inflict these penalties, ~ Bouscaren, Canon Law Digest, I, 330; Cappello, De Censuris, n. 539; Beste, lntroductio in Codicem, 968; Cocchi, Commentarium in Codicem luris Canonlci, VIII," n. 262; Vermeersch-Creusen, Epitome luris Cano.nici, III, n. 590; Jone, op. cir., III, 555; Schaefer, De Religlosis, n. 1565; Wernz-Vidal, lus Canonicum, VII, n. 521. z Cf. Coronata, Institutiones'luris Canonici, IV, n. 2191; Riesner, op. cir., 102. 4Cloran, op. cir., 86; 204-05. 160 May, 195"; APOSTATES AND FUGITIVES but according to the norms of c. 2223, §. 3. If canonical penal-ties are not so prescribed, the higher superior of the same insti-tutes can inflict canonical penalties, penances, and penal rem-edies when scandal or special gravity was verified in the trans-gression, according to the norm of c. 2222, ~ 1. Higher superi-ors in other institutes can inflict only the ordinary and private penances in use in the particular institute. III. The Obligations of Apostates and Fugitives (c. 645, .~ 1) 5. Apostates and fugitives are freed from none of the obliga-tions of their institute aild are consequently obliged by its vows, Rule, constitutions,~ordinances, and customs. They have a seri-ous obligation in conscience to return as soon' as is morally possible to their institute. To be worthy of sacramental absolu-tion, they must actually return, sincerely intend to return, or at least sincerely intend to submit themselves to the directions of their superiors. If the apostate or fugitive considers that he can no longer fulfill the obligations of the religious life, theforinali-ties necessary for an indult of secularization are to be initiated. If the return of the culpable religious involves grave inconveni-ence, superiors may permit him to remain outside religion until the ,indult of secularization has been obtained.~ These same obligations.are true of a professed of temporary vows who illicitly leave~ or remains outside his institute with the intention of never returning, even0though canonically he is neither an apostate nor a fugitive. IV. Obligations of Superiors with regard to Apostates and Fugitives (c. 645, ~ 2) . 6. Obligations. All the superiors of the apostate or fugitive but primarily the immediate higher superior are obliged to find him, effect his return, and receive him back if he is. sincerely repen-tant. This ,obligation in the case of an apostate or fugitive nun falls on the local ordinary of her monastery. From charity the ~Cf. Creusen, Religious Men and PVomen in the Code, n. 342; Bastien, Dir,'ctoire Canoniqu~', n. 622; Jombart, Trait/ de Droit Canonique, I, n. 909. 161 JOSEPH F. GALLEN Review for Religious ordinary of the place .where she is s.taying should give l~is assis-tance as also any other local or~linary whose efforts can be help-ful. If the monastery is subject in fact to regulars, the obliga-tion extends cumulatively also to the regular superior. Superiors may fulfill this obligation personally or through another. At times, another religious, a priest, friends, or relatives may have greater influence with the offender. Superiors, especially of religious women, will frequently be compelled to deal with the delinquent through another to avoid the danger of scandal to the laity or of infamy to the institute. The seeking of the offender is always to be done with prudence and charity, i. e., with the avoidance of scandal, infamy, or hardship to either the delin-quent or the institute. Since no time is prescribed by canon law, the obligation of seeking apostates and f, ugiti.ves binds only when and as long as there is probable hope that the offender will amend and return. 7. Repentant delinquent. The institute is obliged to take back the apostate or fugitive only if he is sincerely repentant, . The institute has the right of proving the sincerity of his repentance on his return by a period of trial. If sincere repentance is lack-ing, .the superior should .counsel the religious to ask for an indult of secularization or, if he will not do this, begin the. formalities of a dismissal, If he appears repentant but his return and pres-ence can be a cause of trouble to the institute and superiors find serious difficulty/ in receiving him back, they may present the facts of the c~.se to the Sacred Congregation of Religious and await its decision.~ - ~" 8. Delinquent unwilling to return. If the apostate or fugitive is. unwilling ~0 return, superiors should ounsel him;to ask for an i"nduit of secularization; if he will not do thi~, the~) are to ~'resort to dismissal. A religious ~of temporary vows who is.a fugi-tive or' who illicitly leaves or remains outsidd the' institute with the intention of never returning may be dismissed because of this one act. His action is a crime or equivalenyly such and is of greater import tha,n.the "serious reason demanded in c. 647. 162 May, 1957 APOSTATES AND FUGITIVES Superiors are to judge fro~ the culpability of this act, the type of religious life he had lived in the past, hope of amendment, scandal .given, harm or inconvenience to the institute in retaining him, and from other pertinent circumstances whether he should be dismissedfl V. Dismissal of a Professed of Perpetual Vows for Apostasy or Flight 9. For apostasy. The supposition is that superiors have striven to effect the return of the delinquent and he will not return. He is then to be counselled to ask for an indult of secularization. If he will not do this, superiors are to begi~n the admonitions neces-sary for dismissal. It is the common opinion that the dismissal of an apostate should not be done with precipitation and by merely fulfilling the letter of the law, i. e., by giving the first admonition at once, the second three day.s later, and then after an interval of six days forwarding the matter to the competent authority for .dismissal. One or two authors even state that three months should be allowed to elapse before the formalities of dismissal are begun. This appears to be an exaggeration of a somewhat similar norm that existed before the code. It would be prudent to allow abotit two months to elapse between the crime and the completion of the formalities requisite for dis° missal.7 An admonition lookii~g to dismissal may also be given to a repentant apostate or fugitive who has returned to his insti-tute, since his crime furnishes the basis for an admonition,s 10. For flight. The supposition i~ the same as in the preceding paragraph; and the same recommendation of a space of" about two months applies here also, particularly since flight is a lesser crime than apostasy. Frequently, therefore, the religious will be presumed to be an apostate, because an illicit absence of a month gives the presumption of apostasy. If the religious will not °Cf. Palombo, De Dimissione Reli#iosorum, n. 153, 4. 7 Cf. Larraona, Commentarittm Pro Reli#iosis, 4-1923-178. 8Cf. cc. 649-651, § 1; 656 Goyen~che, De Relioiosis, 203. 163 JOSEPH F. GALLEN petition an indult of secularization, the formalities of a dismissal are to be begun. VI. Support and Dowry of an Apostate or Fugitive 1 i. The Code of Canon Law does not oblige the institute to sup-port an apostate or fugitive. Such support may be given, espe-cially when it will aid or effect the return of the delinquent. It would often serve only to prolong the absence. The institute has no obligation to give a charitable subsidy to a religious woman except when the religious wishes to return but~ superiors do not wish to receive her back because of scandal, harm, or hardship, and the delinquent is forced to'live outside religion until she obtains an indult of secularization or the case is settled by the Holy See.~. The capital sum of the dowry is to be returned to a pro-fessed religious, woman who definitively leaves the institute, licitly or illicitly, whether her vows have been dispensed or not (c. 551, ~ 1). A fugitive from religion is only temporarily absent from her institute and therefore the dowry is not to be restored to her. Since c. 551, ~ 1, makes no distinction between a licit and illicit definitive departure, it is the more'probable opinion that the dowry should be restored to an apostate religious woman when it is certain that she will not return. It is also probable that the institute is not obliged to return the dowry until the apostate is secularized or dismissed, .since mere apostasy does not canon-ically and completely sever the apostate from her institute. The same doctrine is to be affirmed of a religious woman of tempor~ary vows who.illicitly leaves, or remains outside of the institute with the intention of not returning, even though canonically she is neither an apostate nor a fugitive. 9Cf. Riesner, 0,~. ciL, 134-35. 164 PRAYER FOR RELIGIOUS VOCATIONS [In the Vatican daily newspaper, Osser~,atore Romano, for February 7, 1957, there appeared the text of a prayer personally composed by the Holy Father for vocations to the religious life. The prayer has been enriched by His Holiness with the following indulgences: ten years each time it is recited and a plenary indulgence under the usual conditions, provided the prayer has been said daily for an entire month (AAS, February 27, 1957, p. 101). A translation of the prayer from the original Italian text follows:] Lot:d Jesus Christ, sublime m~del of all perfection, who not only unceasingly invite privileged souls to tend towards the loftiest of goals, but who also move them by the powerful force of Your example and the efficacious impulse of Your grace to follow You on so exalted a path, grant that many may know Your sweet inspirations and respond to them by embracing the religious state, there to enjoy Your special care and Your tender love. Grant that there may never be lacking the religious who, as the messenger of Your love, may represent You day. and night beside .the cradle of the orphan, at the bed of the suffering, and near the old and the infirm who perhaps otherwise would have no one on this earth to stretch to them a hand of pity~ Grant too that in the lowliest school as in the greatest cathedrdl there 'should always sound a voice which is an echo of Your own and which teaches the way to heaven and the duties proper to each human person; and grant that no country, however ~backward and remoLe, be deprived of the call of the Gospel inviting all peoples to enter Your kingdom. Grant that there may be multiplied and increased those flames by which the world may be further set on fire. and in which shines forth in all its splendor the spotless holiness of Your Church. Grant also that in every regiofi there may flourish gardens of elect souls who by their contemplation and their penance repair the faults of men and implore Your mercy. And grant that through the continual immolation of such hearts, through the snow-whi~e ptirity of such souls, and through the exdellence of their virtue, there may always be here on earth'a perfect and living e~ample of those children of God whom you came to reveal. Send to these battalions of your chosen ones numerous and good vocations, souls firmly determined to make themselves worthy of. such a signal grace and of the institute to which they aspire and to a~chieve this by the exact ,observance 'of their religious duties, by assiduous pr.ayer, by,constant mortification,, and by the perfect adherence of their will to Your will. Enlighten, Lord Jesus, many generous souls with the.glowing light of the Holy Spirit who is substantial and eternal love; and by the powerful" intercession of Your loving Mbther Mary enkiridle and keep burning the fire of Your charity, to the glory of the Father and of the same Spirit, who live and.reign with You, world with6ut end. Amen. 165 Survey ot: Roman Documen!:s R. I::. Smit:h, S.J. IN THE present article those documents will'be ~urveyed which appeared in /lcta ./tpostolicae Sed~is (AAS) be-tween October 1, 1956, and December 31, 1956. Accord-in~ gly, all references throughout the article are to AAS of 1956 (v. 48). Crusade for Peace It is rare indeed when over a two-week period three en-cyclicals appear in rapid succession; but this is what happened between October 28, 1956, and November 5, 1956, when events in Hungary and the Middle East p'rompted the Vicar of Christ to publish for the entire world three encyclicals. The first, pub-lished on October 28, 1956 {'AAS, pp. 741-744), consists of a plea for all true Christians to unite in a crusade of prayer for the people of Hungary and for the other peoples of Eastern Europe who are deprived of religious and civ.il liberties. The Pontiff especially p;,.~.~s that those in their early youth join this crusade of prayer for peace, for, as His Holiness says, "We put great trust especially in their supplications." The second en-cyclical was i,ssued on November 2, 1956 (AAS pp. 745-748); in it Plus XII first gives thanks to God for the appearance of what would seem to be a new era of peace through justice .in Poland and Hungary; then he turns to consider the flame of another warlike situation in the Middle East; hence he u~ges that the crusade of prayer be continued that the grave" problems confronting the world today be solved not by the way of violence but by the way of justice. The third of the encyclicals, dated November 5, 1956 (AAS, pp. 748-749), laments the new servi-tude imposed on the Hungarian people by force of foreign arms, warns ~the oppressors that the blood of the Hungarian people cries to the Lord, and urges all Christians to join together in 166 ROMAN DOCUMENTS prayer for those who have met death' in the recent painful events of Hungary. Five days later on November 10, 1956 (AAS, pp. 787- 789), the Holy Father continued his work for peace by broad-casting a message to all the nations and leaders of the world. His speech was an anguished plea for peace and freedom and concluded with the prayerful hope that the name of God may, as a synonym for peace and liberty, be a standard for all men of good will and a bond between all peoples and nations. The Vicar of Christ's plea for a crusade of prayer leads naturally to a consideration of what he had to say on the sub-ject of the apostolate of prayer when addressing the directors of the Apostleship of Prayer on S~ptember 27, 1956 (AAS, pp. 674-677). The apostolate of prayer, says the Pope, is a form of apostolic endeavor that is open to literally every ChriS-tian, no matter what his state or condition may be; nor can th6se who are engaged in an active apostolic life neglect the apostolate of prayer; for actmn must be rooted in a spirit of prayer and of virtue. All Christians, therefore, are urged to practice the apos-tolate of prayer; and it is the hope of the Supreme Pontiff that they do so by membership in the Apostleship 6f Pr~yer since this association teaches its members.to do all for the salvation of the world and to draw ever closer to the Heart of Christ. As air penetrates and joins all things, concludes Pius XII, so too the Apostleship of Prayer should be an-exercise common to all the apostolic works of the entire Church. Liturgy and Worship ~'One o'f the most important documents issued during the last months of 1956 wa~ the teXg of th.e address delivered by His ~Holiness on .September 22, 1956 (AASI pp. 71,.i-725), to the International CongreSs. of Pastora! ~Liturgy. The Holy Father .first, considers the relations that exist between the liturgy band the ~Church, relations that~ may be summed up in the following,, two ~principles: The liturgy is a living function of th~ ~hole Church; ¯167 R. F. SMITH Review for Religious the liturgy is not, however, the whole of the Church. All Catholics, therefore, must, each in his own way, participate in the liturgy; but they should also remember that the liturgy does not remove the importance of priv.ate and individual worship and that it does not lessen the Church's functions of teaching and governing. The Pontiff then turns to a consideration of the relations between the liturgy of the Mass and Christ. It must not be forgotten, teaches the Holy Father, that the central element of the Eucharistic Sacrifice is that where Christ offers Himself; this takes place at the Consecration where in the act of trans-substantiation Christ acts through the person of the priest-cele-brant. Hence, wherever the consecration of bread and wine is validly effected, the action of Christ Himself is also accomplished. There can, then, be no real concelebration of Mass unless the concelebrants not only have the necessary interior intention, but also say over the bread and wine, "This is My Body"; "This is My Blood." It also follows that it is not true to say that the offering of a hundred Masses by a hundred priests is equal to the offering of Mass by a single priest in the presence of a hundred devout priests. The Holy Father next considers the real presence of Christ in the Eucharist. He first corrects an erroneous explanation of Christ's presence in the Eucharist, according to which after the Consecration Christ is present only in the sense that the appear-ances of bread and wine have a real relation with our Lord in heaven. Such an explanation, Plus XII points out, does not do justice to the Eucharist, of which it carl be simply said: It is the Lord. The Holy Father concludes this section by warning against any diminishing of esteem for the presence of Christ in the tabernacle. The altar of sacrifice and the tabernacle of the rdal presence are in no way opposed to each. other, for it is the same Lord who is immolated on the altar and who is really present in the tabernacle. 168 May, 1957 ROMAN DOCUMENTS Finally, the Holy Father considers the divinity of Christ and the liturgy and remarks that the divinity of our Lord must not be allowed to remain on the fringe of the liturgy. It is, of course, to be expected that man should go to the Father through Christ who is man's Mediator; but it must also be remembered that Christ is" not only Mediator, but also the equal of the Father and the Holy Spirit. Several documents were issued in the last quarter of 1956 which dealt with beatification and canonization processes. By a decree of May 13, 1956 (AAS, pp. 842-843), the Sacred Congregation of Rites approved the reassumption of the cause of the bessed martyrs Roch Gonzalez, Alphonsus Rodriguez, and John del Castillo, priests of the Society of Jesus. Under the same date the same Congregation (AAS, pp. 843-844) also approved the reassumption of the cause of Blessed Mary Cres-centia H6ss, virgin, professed member of the Third Order of St. Francis. On August 15, 1956 (AAS, pp. 804-806), the Congregation of Rites decreed that the beatification of Pope Innocent XI could safely proceed; and on October 7, 1956 (AAS, pp. 754-759), the decree of his beatification was accord-ingly issued. On the same day (AAS, pp. 762-778) His Holi-ness delivered a lengthy panegyric on the new Blessed. Blessed Innocent XI, the Pope pointed out, directed his entire pontificate to the accomplishment of three goals: the perfecting of the re-form begun by the Council of Trent; the protection of the rights and liberty of the Church, especially in France; and. the saving of Christian Europe from the inroads of Turkish power. These three external achievements were accompanied, said the Pope, by three internal qualities: constant union with God in prayer; love of poverty joined to a desire to help those in need; and a strong purpose to seek only ~he will of almighty God. Finally, it should be noted in relation to canonization matters that on February 19, 1956 (AAS, pp. 688-691), the Congregation of Rites approved the introduction of the cause of the Cardinal Archbishop of Seville, Marcellus Spinola Maestre (1835-1906). 169 R. F. SMITH Review for Religious The Sacred Congregation of Rites on October 31," 1956 (AAS, pp. 844-845), added to the blessings of the Church by issuing a formula for the blessing of stone quarries and another for the blessing of establishments for the working and finishing of marble. The Holy Father contributed to the Church's life of worship by the message which he .broadcast to the Second National Eucharistic Congresk of the Philippines on December 2, 1956 (AAS, pp. 834-838); he urged in the course of his broadcast that Catholics should show their faith and trust in Christ's Eucha-ristic presence not so much by words or songs, as by truly Christian deeds. Finally, a broadcast of October 28, 1956 (AAS, pp. 831-834), in which the Holy Father discussed the practice of consecration to the Sacred Heart, shoold not be neglected. Since the act of consecration is an act of love and of self-dedication, says the Vicar of Christ, this act can be performed only by one in the state of grace. Moreover, to live out the act of consecration once made means that the person must be grad-ually transformed into another Christ; and the Holy Father concludes his speech by teaching that whoever consecrates him-self to the Sacred Heart enrolls himself in an army of peace which neither rests nor halts until the kingdom of Christ is estab-lished in all hearts, in all families, and in all institutions. Addresses to Doctors. Medicine and its associated fields have been the repeated subject of speeches and addresses throughout the reign of Plus XII and the last few months of 1956 saw no exception to 'this general rule. The most important of these addresses was that given by the Holy Father on September 11, 1956 (AAS, pp. 677-686), to the seventh plenary meeting of the International Association of Catholic Physicians, held at The Hague, Holland. In this radio broadcast the Supreme Pontiff discussed the matters of medical morality and of positive law dealing with medical matters. 170 May, 1957 ROMAN DOCUMENTS The ultimate source of all medical morality and law, begins the Pope, is to be found in the individual's right to life, to in-tegrity of body, and to the means necessary~ to preserve life and integrity. All these rights, he continues, are received by the individual directly from his Creator, not from the state or any group of states. This, means, then, that the individual does not bear the same relation to the state in medical matters that a physical part bears to the physical whole in which it exists. ~ After considering the obfligations which flow from the essen-tial conditions of. human nature and which are :measurable by objective norms and which to a considerable extent are contained in .the Ten Commandments as understood and explained by reason and the Chur~ch, the Pontiff then takes up the matter of positive medical law understood as a set of norms which have been established in a body politic to control the training and activity of physicians and which are civilly enforceable. Such positive law in medical matters, the Pope says, is necessary, since the prin-ciples of medical morality lacl~ sufficient precision to adequately cover all the concrete, medical situations that are of importance to society. Medical morality and positive medical law are in a certain sense autonomous in their respective spheres, but in the final analysis positive medical law must be subordinate to medical morality. Positive medical law, then, must never be in contra-diction, to the moral order which is expressed in medical morality. Positive law, for example, cannot permit mercy-killing nor direct abortion. A month earlier than the previous talk on August 19, 1956 (AAS, pp. 666-670), the Pontiff addressed a group of cancer specialists~ urging them to observe wheat for lack of a better name may be called medical humanism. This is an attit.ude of mind which, when treating a patient, does not limit itself to a consideration of the patient's sickness only, but considers the entire man including his economic, social, psychological, and moral conditions. .He concludes his address to these cancer specialists ~by expressing the wish that their zeal to fight the 171 R. F. SMITH Review for Religious physical evil of cancer may be matched by a zeal to combat the even greater evil which is called sin. The Holy Father also ad-dressed another group of cancer researchers on October 6, 1956 (AAS, pp. 793-797). After detailing the recent research into a cure for cancer, the Pope concludes by encouraging them in their labors, for, as he says, they are fighting one of the con-sequences that the sin of man has introduced into the world. Economic and Social Problems A number of documents issued by Plus XII in the last three months of 1956 dealt with subjects that can be termed roughly economic and social matters. On September 9, 1956 (AAS, pp. 670-673), the Holy Father addressed the First Congress of the International Association of Economists, pointing out to its members that economics, like any other science, must start with the observation of facts considered in their entirety. It was failure to see all of economic reality, says the Pontiff, that led to the contradiction betw.een the economic theory of the physi0cra.ts and the frightful social misery that actually existed in reality. Similarly too, the h/!~arxist view failed to see all of economic reality, for it eliminated all spiritual values and thereby put men into a bondage as oppressive as any slavery. The true economist, then, must embrace in his economic theory the many facets of man that affect economic reality, especially man's gift of free and personal decision. The Holy Father concludes his address by recalling to his audience the Christian ideal of poverty as a means of personal freedom and social service; although, he remarks, this ideal is not directly within the purview of economics, still economists can find in that ideal a o general orientation that will bring them valuable insights. On October 8, 1956 (AAS, pp. 798-801), the Holy Father addressed a group of owners of small businesses from the coun-tries of Germany, Belgium, .Italy, and the Netherlands. In his allocution to them the Vicar of Christ stres'sed'the necessity of small business for the stability of a country and gave his audience salutary, reminders of the relations that should exist in such busi- 172 May, 1957 ROMAN DOCUMENTS nesses between owners and employees. On the Feast of Christ the King, October 28, 1956 (AAS, pp. 819-824), His Holiness spoke to a group of Italian workers on the subject of the reign of Christ in the world of labor. The reign of Christ, says the Pope, must begin in the minds of men; and, therefore, a deep knowledge of the truths of the Catholic faith must be spread among men. But the reign of Christ must also penetrate to the hearts of men that they might all become living stones of that edifice which is Christ. Moreover, the kingdom of Christ must extend even to the factories where men work that these too may be governed by His justice, which alone can bring a solution to modern social problems. And finally, the kingdom of Christ is a kingdom of love, and therefore of peace, for love of its very nature is a uniting force. In the Basilica of St. Peter on November 18, 1956 (AAS, pp. 826-831), seven thousand Italian workers from Turin were received by the Holy Father who addressed them on various social and economic matters. He recalls to their minds that, though economics must deal with such matters as the laws of production and consumption, it must also be aware of those moral laws which must be considered if any economic situation is to be handled successfully. He warns them that the enemy of the human race is today represented among men by Communism and concludes by urging the workers not to fear scientific and technical progress, for there is no reasonable basis for assuming that such progress will eliminate the need for human workers. On October I0, 1956 (AAS, pp. 779-786), the Holy Father broadcast a message to the shrine of the house of Loretto where a group 6f Italian women had gone on pilgrimage. The Pontiff first recalls to his hearers the dignity of woman accord-ing to Catholic principles; she, like man, is a child of God, redeemed by Christ, and given a supernatural destiny; further-more, woman shares with w/an a common temporal destiny, so that no human activity is of itself forbidden to woman. Man 173 R, F. 'SMITH Review for Religious and woman, then, are equal as far as personal and fundamental values .are concerned, though their functions are different. The fundamenial function of woman is motherhood; for it is by this that woman ordinarily attains both her temporal and her eternal destiny; this, of course, in no way prevents the perfection of womanhood being achieved in other ways, especially by the voluntary acceptance of a higher vocation. Finally, the Holy Father acknowledges that woman should be a force in the modern world and one :of the aims of woman's activity should be to strive to see' that the nation's institutions, laws, and customs respect the special needs of women. Miscellaneous Topics An important document issued by the Hoiy Father in the concluding months of 1956 is the text of a speech given by him on September 14, 1956 (AAS, pp. 699-711), to a group of Italian priests interested in the adaptation of pastoral activity to the needs of contemporary life. The main body of the text is concerned with the need for preaching today modeled on the preaching 6f Christ and that of the Church. At the conclusion of the talk the Supreme Pontiff then formulates a general prin-ciple tl~at should control all those working to adapt themselves to modern situations: there can be no valid adaptation to modern conditions unless that adaptation be shaped by and oriented towards the teaching power of the Church. Individual theologi-ans must remember that the teaching o~ce of the Roman Pontiff and of fhe bishops is of divine right, while their own right to teach is delegated to them. by the Church. The Vicar of Christ notes in conclusion certain areas where modern adaptation has not been shaped by the teaching power of the Church. Among such areas are to be included the tendencies of. the "new theol-ogy" as explained in 1950 in the encyclical Humani Generis; situation ethics; the pretended superiority of Christian marriage and the conjugal act over virginity;, and. the independence of art from all norms other than artistic ones. On September 20, 1956 iAAS, pp. 790-793), the Holy 174 May, 1957 ROMAN DOCUMENTS Father addressed the Seventh Congress oi: the International Astronautical Society. After recalling the history of human effort during the last fifty years to achieve interplanetary travel and to invent artificial earth satellites, the Vicar of .Christ con-tinues by saying that interplanetary travel is a licit aim and pur-pose, for all creation has been given to man. On the other hand, he points out that the boldest explorations of space will but lead, to greater divisions among men, unless humanity be-comes more deeply impressed with the solidarity of that t!amily of God which is the human race. The last document to be noted is a decree of the Sacred Congregation of Seminaries and Universities~ dated June 21, 1956 (AAS, p. 846), by which Niagara University is canonically and perpetually erected. This concludes the documents which have appeared in AAS during 1956; the next article will summarize the documents of AAS for the first months of 1957. SUMMER INSTITUTES (Continued from Page 142) In its second annual series of Institutes for Religious Won~en Gonzaga University aims at "equipping nuns of all congregations with the insights that reflect God's point of view." This year's schedule is as follows: June 17-28, The Sacramental Life and the Mass; July 1-12, Understanding Human Nature--Part II; Personal Holiness II. Write to: Rev. Leo J. Robinson, s.J.~ Gonzaga University, Spokane 2, Wash-ington. From July 1 to August 9 The Catholic University of America will conduct a Marian Institute which has been established to provide sys-tematic training in the theoloy about the Blessed Virgin. Address cor-respondence to: Director of the Summer Session, The Catholic Uni-versity of America, Washington 17, D. C, OUR CONTRIBUTORS SISTER M. MATILDA is archivist at Loretto Motherhouse, Lo-retto, Nerinx P. O., KentuCky. THOMAS G. O'CALLAGHAN is professor of ascetical and mystica[ theology at Weston College, Weston, Massachusetts. JOSEPH F. GALLEN is professor of canon law at Woodstock College, Woodstock, Maryland. R. F. SMITH is a mem-ber of the faculty of St.Mary's Cbllege, St. Marys, Kansas. !75 Communications [EDITORS' NOTE: Those who send communications will help us greatly if they type the communications double- or triple-spaced and allow generous margins. Occasionally we receive material for a particular issue or time of year~ Since our deadline for sending copy to the printer is two months before the publication date, such material should reach us three months before it is to appear. Communications, like articles and questions, should be addressed to our editorial office, not to the business office. The complete address is: The Editors, REW~W :FOR REL~O~0US, St. Mary's College, St. Marys, Kansas. The address of the business office (where subscriptions, requests for back numbers, changes of address, etc., are to be sent) is given on the inside back cover.] Introductory Note As an editor, I should like to suggest that the communication on the religious habit may stimulate profitable discussion if our readers will ignore the suggestion that the sisters who answered Father Teufel's questionnaire (cf. our January number, p. 3) are disgruntled religious. Concentration on this point can lead only to bitterness. As a teacher, I should like to add that I once conducted a discussion (without a questionnaire) involving the same points brought out by FathEr Teufel. Sisters representing a large number of institutions took part in this discussion. Their conclusions were similar to those expressed in Father Teufel's article. I can vouch for the fact that these sisters were excellent religious, devoted to their institutes. I am sure that the same could itnd should be said about the sisters who replied to Father Teufel's questionnaire. As a priest, let me say that we men are not eager to tell women how to dress. Moreover, many of us think that the problem of garb is not limited to sisters' habits. Priests and religious men who live in hot climates (which--by the way--are not limited to mission co'n-tries) often discuss the possibility of having some substitute for the black suits and cassocks. The underlying reason of these discussions is not lack of mortification; it is rather the very important matter of cleanliness, as well as efficiency. Gerald Kelly, S.J. The Religious Habit Reverend Fathers: The article on the religious habit published in the January issue of the REVIEW FOR RELIGIOUS has attracted considerable attention 176 COMMUNICATIONS among the religious of my. community. I am wondering about the reaction of others. Those with whom I have spoken are within the average age group mentioned in the article--at least twenty-five years in religion. Their reaction (like my own) has been one of shock at the revelation of what looks like a deep resentmefit in the minds of certain religious against the inconveniences and occasional" embar-rassment or discomfort caused by the religious habitl May I offer a few comments? 1. The attitude of a religious toward her habit. From the day she receives it, the religious in any well-trained community is imbued with the idea of the sacredness of the "holy" habit. She. regards it as a privilege to wear a garment blessed by Holy Church. On the day of her "clothing" she is reminded that she has put off (at least in will and intention) the "old" self and has puton Christi Each morning thereafter as she puts on her habit she recites a prayer recall-ing the day when she was vested with the nuptial robe indicative of her union with Christ. 2. The care given to the habit is that given to somethi~ng sacred, as, for example, the vestments in the sacristy. It is put on and removed over the head (never stepped out of). It must be lifted on going down stairs or in crossing a muddy or dusty passage. It must be kept free of spots and never allowed to become ragged. 3. Some of the remarks on the time expended on the,care, of the habit seem to indicate that the religious who made these remarks have no idea of the time and care that a woman in the world must consume in keeping well groomed. 4. These religious.applied for the habit they wear. They accepted it along with the rules and customs and the spirit of their particular commu.nity. If today they are disgruntled at its form, might not this be an indication of a falling off in fervor and esteem for the institute whose uniform they once gladly adopted? In regard to the attractibn of vocations, young girls are drawn to particular institutes by their spirit or their work. They accept the habit without criticism and love it for what it represents. 5. It is true that many communities have been loyally putting up with certain inconveniences which custom imposed in the matter of clothing. The sisters of past generations accepted all this in.a spirit of penance. The present-day abhorrence of inconvenience is--alas! 177 COMMUNICATIONS Review for Religious --carried into the convent by many a postulant; but surely her attitude changes as she grasps the meaning of mortification and in the pursuit of "personal holiness" becomes more eager for penance. 6. The Holy See, in its kindly interest in the spiritual progress of dqdicate.d souls, has made aa effort to relieve the religious of incon-veniences arising from the manner of dress designed in far distant days. If each community attends to the rectification of thos~ features of the habit which come under these benign instructions, then indi-vidual religious will have no ground for interior rebellion, much less for outspoken criticism. Suggestions may always be made; surely-- but, should we add, objectively. The personal savor of many of the criticisms published indicated an absorption in self and a seeking of ease that seemed at variance with the striving after perfection which religious life implies. The remarks on the rosary were particularly offe_nsive. 7. It seems a pity that the attitude of seventy-two religious in one small corner of the earth should be taken as indicative of the reaction of thousands of sisters all over the world. Seculars picking up this article will be justly shocked; for they generallyo have the greatest esteem for the religious habit, no matter how antiquated or outlandish it may appear at first sight. 8. There is an old saying--"Cucullus non facit monachum.'" The habit certainly does not make the sister, but it does indicate that the person ~lothed in it is set apart from the world; that the restrictions it imposes are accepted as part of the price of her dedication; and that the uniform of her pai:ticular unit.in the army of the King is worn with an ""esprit de corps'" that cancels all inconveniences and be-stows .on the wearer a certain distinction. I shall be interested in learning the reaction of other religious ¯ communities to Father Teufel's article. Perhaps it was intended to b~ provocative. If the day of persecution should ever ~me (which G~d forbid!) when these same disgruntled nuns would be stripped of the holy habit (weighing ten pounds!) and forced to don a secular dress as light as 14 ounces, what a chorus of lamentation would rise to heaven! Surely in their zeal for reform these good sisters were led by a tempting quegtionnaire beyond the limits of discretion. In their heart 6f hearts they feel, I a.m sure, that they are privileged to wear any religious habit. Surely after twenty-eight years they have 178 May, 1957 COMMUNICATIONS at least in some degree died to the world in order to put on Christ, A Sister Vocal Prayers in English Reverend Fathers: May I make use of the communications department of the REVIEW FOR RELIGIOUS tO invite the opinions of other religious concerning a problem that has arisen in our community in regard to the conversion of many of our Latin prayers into English. I do not refer to the Divine Office or to the Little Office of the Blessed Virgin, but to 'the vocal prayers said in common morning and evening, those before and after meditation, the particular examen, and recently, the grace at meals in English. When we recited these prayers in Latin we used a uniform pitch, recto tono, and the even free rhythm of syllabic chant. Now we are thinking of carrying this method over into the English versions of these prayers so as to keep perfect unison in pitch with a similar rhythm. This poses the problem of modifying the emphasis and weight of the English accent, and submerges the natural inflections of the voice ordinarily used in reading English prose. It seems to us it would be in keeping with the spirit of liturgical prayer to lift our voices above the mundane methods of ordinary speech to a higher form of vocal player similar to the Latin recto tono or liturgi-cal recitative even when it is cast in the vernacular. We should like to know what other communities are doing about this problem. Do they chant English vocal prayers recto tono? Do they strive for the even rhythm of syllabic chant? Are there any printed works on this subject? Since many communities are converting many of their community prayers into English, it seems to me the opinions and practices of other communities will be of interest, not only to our sisters~ but to many other readers of the REVIEW FOR RELIGIOUS. Mother M. Cecilia, O.SIU. Ursuline Convent Paola, Kansas 179 t oo1 Reviews [Material for this department should be sent ~to Book Review Editor, REVIEW FOR RELIGIOUS, West Baden College, West Baden Springs, Indiana.] THE SPLENDOUR OF THE CHURCH. By Henri de Lubac, S.J. Translated by Michael Mason. Pp. 289. Sheed and Ward, New York 3. 1956. $3.50 The original title of the book, Meditation sur l'Eglise, more humbly indicates the source of these reflections which magnificently reveal the splendor of the Church. We are grateful to the author for allowing us to look deeply into his soul on fire '~with an ever-growing affection" for the Church. The subject matter was supplied by informal talks and conferences given largely at days of recollection to priests with whom the author shares the treasures he has so sincerely pr!zed himself. This is consequently not a systematic treatise on the Church or the Mystical Body. Any one desiring an orderly dogmatic treatment had better not begin with this book. A gen-erous acquaintance with the scientific background of the theology of the Church is supposed, but on this new light and unsuspected bril-liancy- is cast by these conferences. What cannot but amaze the attentive reader is the erudition which has gone into the making of this brilliant book.' Tradition is literally pillaged to support the propositions presented, not so much for proof as for a luminous display of the light that has been shed through the ages on the dogma of the Church. The coverage of the literature on the subject, manifest in. numberless footnotes, is formidable, both in regard to the founts of tradition, as well as the pe¥iodical literature in many tongues. It was a pleasant surprise to find Social Order amongst the sources cited. The march of thought in the book may be here briefly outlined though it is not easy to summarize the wealth of material offered. The Church is first of all a mystery, our own myster~ par'excellence. In its dimensions the Church reaches back not merely to the apostles but tO th~ prophets, and Adam himself is to be reckoned with these; and forward to the end of."time. The one Church, however, has two aspects, active and passive, the power that assembles and the assembly thus constituted. The Church is at once our mother and ourselves; pastor and flock, Church teaching and Church taught, but always within unity. It is inspiring to note what further leads such familiar distinctions suggest to the prolific mind of the author. 180 BOOK REVIEWS A fourth chapter examines the. relation between the Church and the Eucharist, "the Heart of the Church." "If the Church is the fullness of Christ, Christ in His Eucharist is truly the heart of the Church" (p. 113). A further chapter faces the conflict that has been introdt~ced by the presence of the Church in the world, creating a rivalry between the two and constant "reciprocal embarrassment," which is really nothing more than the duality set up by the Gospel and postulated by man's dual nature as animal and spirit. The bril-liant subsequent chapter exhibits the Church as "the sacrament of Christ": "she is the great sacrament which contains and vitalizes all the others" (p. 147). There follows a warm exposition of the Church a~ our mother, "E~'Hesic~ ~1ater," which would make profitable read-ing for such as suspect a childish sentimentalism in the words "Mother Church." The author is candid enough to review the difficulties that present themselves to the man who finds his love and loyalty for the Church embarrassed by practical problems that invite criticism. Father De Lubac's solutions build up to a finer and more stable loyalty. The final chapter, "The Church and Our Lady," has appealed to this reviewer as the finest of all, being ~that of greatest length (,50 pages), and covering the treatise of Mariology from an unusual angle. The author begins by cleverly se. lecting,a Barthian denunciation of our position. "It is in Marian doctrine," declares Barth, "and the Marian cult that the heresy of the Roman Catholic Church is apparent --that heresy which enables us to understand all the: rest" (p. 239), Candidly accepting the challenge our author admits as a~.fundamental Catholic thesis that Mary and the Church must be understood togegher, and proceeds to illustrate the thesis by a. detailed review of the Church's liturgy through the centuries, above, all the liturgical, application, of theoCanticle of Canticles to both.Mary and the Church. In this conclu.ding tribute both our Lady and the Church are once again mutu.al!y illumined by a dazzling ~splendor. In its.exterior form and presentation the volume lives up to the high standards ofthe publishers. A'considerable number of errors have crept into the Latin of.the footnotes; .these sh~oulcl be cayefully chec.k~ed before a new. printing.--~AI.O~.s~u~ C. I~E.Xlp~.:R, S.~. . A PATH ~HROUGH GENESIS. By Bruce Vawter, C.M. Pp. 308. Sheed and Ward, New York 3. 1956. $4.00. Nbt many dec~ades ago, it' was ~xibmatic in bibiic~il ~ircles that 181 BOOK REVIEWS Review for Religious "Catholic works are not read." Fortunately, the recent Catholic rev~ival in the field of biblical scholarship has effectively challenged this intellectual boycott. If the axiom is still true nowadays, it is true in the sense that Catholics themselves are not yet acquainted with their own scholars' efforts to enrich their spiritual heritage. Usually, one dan plead lack of time and i~sufficient background for studying the Bible, especially the Old Testament. But Father Vawter has helped put the lie to that excuse. A Path Through Genesis is a concise, informative, and even inspiring introduction to private reading of the Old Testament in general, and of Genesisin particular. Its value as a general intro-duction consists chiefly in its interesting and pedagogically sound treatment of the book which is most likely to present problems to the average reader--the first he meets: Genesis. Wisely, the author has decided to write a guide for the reading of Genesis, rather than a book about Genesis. Selected portions of the ~text are printed in t:ull to save the reader the wearisome task of using two books at ,once. The commentary linking these substantially large passages is most readable, and Father Vawter uses to advantage his gift for delight-fully apt comparisons to help bridge the gap between Hebrew thought patterns and our own. Popular in style, the book is almost com-pletely free of the cumbersome apparatus of scholarship--footnotes, though it is by no means innocent of the results of serious research. In fact, it is rather surprising that the results of careful, painstaking study can be expressed with such disarming simplicity; but such is the reader's happy discovery. The author has thoughtfully included a number of maps, pictures, and diagrams which enable the book to "teach itself." This is not to say that' its reading is effortless, which "would be, after all, a doubtful compliment. With careful but not taxing attention, the book will open the eyes of the reader to the real meaning of Genesis. And it will either remove his groundless fears that "the difficulties of God's book will weaken our faith in Him," or bring the reader out of the "pious daze" that usually afflicts him when he reads the Bible without facing what it says, Father Va~cter's A Path Through Genesis is recommended not just to seminarians and teachers of college religion, but to any seri-ous- minded person who wants to appreciate God's word, especially in the New Testament. For it is hard to see how one can understand the New Testament, especially ~he letters of St. Paul, without being 182 May, 1957 .Book ANNOUNCEMENTS rather well-acquainted with the only sacred writings Paul knew and constantly used. In Father Vawter's ~vords: "I think tliere is no better way to discourage Bible reading than by the oft-repeated advice to 'read the New Testament first, then the Old.' This is one of those witless axioms supposedly based on experience, but in reality pure untested theory." Perhaps the book would be ot~ special interest to teachers of grade-school religion. Even if the matter contained in the book is not directly brought out in class, it should help form the teacher's mental background and help her avoid unnecessarily dogmatic statements about the creation of the world and the "historical facts" in the Bible. It is this reviewer's teaching experience that many well-intentioned but uninformed statements heard by students in the grades have found their reaction in a sophomoric rationalism that appears openly only several years later. In other cases, such remarks have not aided faith, which is, after all, a light, but rather have fos-tered that "pious daze" which befogs the knowledge of God and His striking providence. Any grade-school teacher knows what embar-rassingly straightforward questions can be asked by' those precocious little ones who could well be the Church's most valuable. ~apostles in future years. A wise teacher will need to face such ~i~:t~roblem-filled child not just with an answer, and a sound one at thai, but with her own informed assurance. Father Vawter's book serves this twofold need admirably.--CH~,RgEs H. GIBLI~, S.J. 8OOK AN NOUNCF:/~I=NT~; THE BRUCE PUBLISHING COMPANY, Milwaukee 1, Wisconsin. The Shroud of Turin. By Werner Bulst, S.J. Translated by Stephen McKenna, C.SS.R., and James J. Galvin, C.SS.R, This is the most complete book in English on this controversial question. Though written by one man, it really represents th.e combined work of experts in many fields who allowed the author to use the results 6f "~heir in-vestigations and checked his final copy to make sure that ~th.ey were ~orrectly presented. The photographs are excellent and wogih the ~pric~ of the book. In addition to the information you acquire~in read- 'ing the book, you will find that you. have gained~.,a ,better and more vivid appreciation of what the Passion meant to Christ.° Hence, ~though it is a strictly scientific book, it may well ~erve as spiritual 183 ]~OOK ANNOUNCEMENTS Review fo~" Religious reading. It will make Christ much more real for you. Pp. 167. $4.75. Reflections on the Passion. By Charles Hug9 Doyle. These are short essays, one for each day of Lent except Holy Saturday. They are what you .would expect to hear from a pastor before the p~lrish Mass each day of Lent. Pp. 93. $1.85. Our Saviour's Last Night and Day. By Rev. A. Biskupek, S.V.D. In these brief pages the author gives us a moving account of the Passion of our Lord. He harmonizes the history of the Passibn as given by the four evangelists. Pp. 80. Paper $1.00. The Rubricator. By Earl Dionne. The rubricator is a rotating di~k which indicates "the proper position of any officer of a solemn high Mass at any.part of the Mass. There are four such rubricators: one for the solemn high Mass, one for the solemn requiem high Mass, one for the pontifical solemn high Mass at the faldstool, and one for the pontifical solemn high Mass at the throne. Each sells for $1.00, the set for $3.50. THE DEVIN-ADAIR Company, 23 East 26th Street, New York, 10. A Brief Introduction to the Divine Office. By Joseph J. Ayd, s.J. Revised by James I. O'Connor, S.J. Seminarians and all who are trying to learn the Divifie Office will find this book very hel'pful. Pp 7. $0.3~. FIDES PUBLISHERS ASSOCIATION, 744 East 79th Street, Chi-cago 19, Illinois The Journal of aSouthi~rn Pastor. By J. B. Gremillion. Many a problem of pastoral theology is presented, and dis~cussed ifi these pages which you will not find in the standard texts on pastoral theology, for .they w~re not problems when the texts wei'e written. Pp. 305. $3.95. M. H. GILL AND SON, LTD., 50 Upper O'Connell Street, Dublin, Ireland. The Incurable Optimist and Other Spiritual Essays. By Robert Nash, S.J. Father Nasb has a talent for putting the truths of faith, particularly as they concern the trivialities and cafes of every day livi'ng, in an interesting and ,striking way. 'The essays first appeared in The Sunday Press, Dul~lifi. You may judge his popularity by the 184 May, 1957 BOOK ANNOUNCEMENTS fact that this is the third collection of his essays to be published. Pp. 112. 6s. B. HERDER BOOK COMPANY, 15 S. Broadway, St. Louis 2, Missouri. Handbook of Ceremonies. By John Baptist Mueller, s.J. Revised and re-edited by Adam C. Ellis, S.J. This seventeenth edition of a very popular handbook has been completely revised and, to a great extent, re-written to bring it into conformity with the ne# rubrics for both Mass and office. Even the new ceremonies for Holy Week are included. The musical supplement is now printed in the Gregorian notation. You will like everything about this book with the possible dxception of its price. Pp. 482. $6.50. THE LITURGICAL PRESS, St. John's Abbey, Collegeville, Minnesota. Meditating the Gospels. By Emeric Lawrence, O.S.B. The two leading ideas of this new meditation book are: prayer is a convers