Suchergebnisse

Issue 25.6 of the Review for Religious, 1966. ; Implementation of Vatican II by Paul VI Religious Community and the Primi-tive Church by Thomas Barrosse, A Reflection on Perfectae Caritatis by Gustave.Martelet, S.J. The Family Fallacy by Hilary Smith, O.G.D. Are Teaching Brothers Still Needed? by J. M. R. Tillard, O.P. Devouonal Confession by Dale Olen, O.F.M.Gap. Deepening Vocational Com~nitmen~ by Sister Marian Dolores, S'.:N.J.M. Humility and Pei'~onality by wali' s. S.S. Subli~nation~ by.Sister M. Rosalie, O.P. Religious and Gr~duate!!Studie~ by Michael P. 8heri~n, Blueprint.for Dialogue by Thomas Dubay, S.M. Survey of Roman DoE~uments Views, News, Previews QuesUons and ~nswers Book Reviews Indices for Volume 25, 1966 939' 971 986 1000 1018 1030 1042 1051 1055 1062 1070 1084 1088 ]092 1106 1127 VOLUME 25 N'UM~ER 6 ~Vovember 196~ Notice to Subscribers Because of constantly increasing costs, REVIEW FOR RELIGIOUS finds it necessary to increase the cost of its individual issues as well as of its sub-scriptions. The new rates, effective in 19(37, will be the following: (1) Individual issues of the REVIEW will cost one dollar; this price will apply not only to all issues beginning with 19(37 but also to all previously published issues. (2) Subscriptions in the United States, Canada, and Mexico will cost $5.00 per year; $9.00 for tw9 years. (~) Subscriptions to other countries will cost $5.50 per year; $10.00 for two years. (4) All the above prices are in terms of U.S.A. dollars; accordingly all payments must be made in U.S.A. funds. These prices wilI affect all individual issues sokl on or after January 1, 1967. The new subscription prices will be applicable to all subscriptions-- new and renewed--beginning with the January, 1967, issue of the REvmw. PAUL VI Implementation of Cer-tain Decrees of Vatican Council II The~ postconciliar administration of the Church clearly requires that there be established for the Church's affairs new norms and dispositions which correspond to the requirements of the Council and which are better adapted to the new goals and areas of the apostolate that the work of the Council has brought to the Church's at-tention as existing in the world of our time--a pro-foundly changed world that needs the full glow of light and longs for the supernatural warmth of charity. Because of these considerations, as soon as the Council was finished, We accordingly established study commis-sions to collect, each in its own area, information and to frame a practical program; the purpose of all this was that definite norms might be set down for the implemen-tation of the conciliar decrees which had already been granted a delay from imm. ediate execution. These com-missions, as We wrote with satisfaction in Our motu pro-prio letter, Munus apostolicum, of June 10, 1966, dili-gently occupied themselves with their assigned task; and at the assigned time they made known their findings to Us. After We had attentively considered their findings, We judged that it was now time for the aforementioned norms to be published. Since, however, the'entire mat-ter is one that pertains to discipline, an area to which ek-perience may be able to contribute further suggestions; and since, moreover, a separate commission is engaged in the revision and emendation of the Code Of Canon Law in which all the laws of the Church will be codified to-gether in a fitting, appropriate, and determined way; We * This is a translation of the motu proprio apostolic letter, Ecclesiae sanctae, issued on August 6, 1966; the translation was made [rom the Latin text as given in Osservatore romano, August 13, 1966, pp. 1-3~ 4. 4. 4, Implementation Vatican I1 VOLUME 25, 1966 have thought that it would be wise and prudent for Us to publish these norms for an experimental period. During this interval of time episcopal conferences may communicate to Us any observations and comments which the execution of these norms may convince them should be made; likewise, they can also propose new ideas to Us. Accordingly, after thinking the matter over carefully, on Our own initiative-and by Our apostolic authority, We decree and promulgate the following norms for the implementation of the decrees of the Council beginning with.the words: Christus Dominus (on the pastoral office of bishops in the Church), Presbyterorum ordinis (on the ministry and life of priests), Per[ectae caritatis (on the adaptation and renewal of religious life), and Ad genres divinitus (on the missionary activity of the Church); and We order them to be observed for an ex-perimental period; that is, until the new Code of Canon Law is promulgated unless in the meantime the Apostolic See should provide otherwise. These norms will begin to be effective on October 11, 1966, the Feast of the Motherhood of the Blessed Virgin Mary, the day on which four years ago the Council was solemnly inaugurated by Our predecessor of venerable memory, John XXIII. All the matters determined by Us in this motu proprio letter We order to be fixed and unalterable, all contrary things, even those worthy of very special mention, not-withstanding. Given at Rome at St. Peter's on August 6, 1966, the Feast of the Transfiguration of our Lord Jesus Christ, in the fourth year of Our pontificate. Paul PP. VI ÷ ÷ ÷ Paul REVIEW FOR RELIGIOUS NORMS FOR THE DECREES ON BISHOPS AND ON PRIESTS The episcopal office, which the Second Vatican Coun-cil has clarified in the dogmatic constitution, Lumen gen-tium, and in the decree, Christus Dominus, was divinely established for the building up of the Mystical Body of Christ which is the Church. For this reason these holy pastors must show a perse-vering zeal in the fulfillment of their duty of teaching, sanctifying, and shepherding the People of God. In doing this, they should generously share with the roman pon-tiff the solicitude of all the churches, they should ear-nestly provide for the good administration of the dio-ceses entrusted to them, and finally they should work together for the good of their several churches. In the direction of the dioceses e.ntrusted to them the bishops require helpers and counselors, the first of which are the priests; hence bishops should willingly listen to these latter and even be desirous of consulting ~hem, though in all matters there should always be retained as fixed the bishop's power of acting, freely, of setting up directives and norms, and of enacting laws in accord with his own conscientious concept of his office and with the principles of the government of the Church (see the dog-matic constitution, Lumen gentium~, n. 27). In order, therefore, that the bishops may be able to fulfill their pastoral duty more ea,sily and fittingly and in order that they might translate into practice the prin-ciples solemnly approved by the Council in the decrees, Christus Dominus and Presbyterorum ordinis, the fol-lowing norms are established. Distribution of the Clergy and Assistance to Dioceses (N. 6 of the decree, Christus Dominus, and n. 10 of the decree, Presbyterorum ordinis) 1. If it is deemed opportune, there should be set up at the Apostolic See a special committee the purpose of which will be to provide general ~rinciples for a better distribution of the clergy in the light of the needs of the various churches. ,, 2. It will be the duty of patriarchal synods and of epis-copal conferences, the prescriptionls of the Apostolic See being observed, to enact ordinances and to publish norms for the bishops by which there may be secured a fitting distribution of the clergy coming from their own terri-tory as well as of those coming fr6m other regions. Such a distribution should provide [orl the needs of all the dioceses of a given territory; the welfare of the churches in mission lands and in countries~ with a lack of clergy should also be cared for. Therefore, every episcopal con-ference should establish a commission whose work it will be to investigate the needs of the various dioceses of the territory as well as the possibilities of the dioceses for giving from their own clergy to other dioceses, to put into execution the determinations made and approved by the conferences with regard to the distribution of the clergy, and to convey these determinations to the bishops of the territory. ~ 3. In order that the transfer of clerics from one diocese to another be made easier--the p(actice of incardination and excardination being retame~d though ~n a form adapted to new circumstances--the following prescrip-tions are set down. § 1. Clerics in seminaries shoqld be trained so that they are solicitous not only for ithe diocese for whose service they are ordained but also for the entire Church + + + Implementation o~ Vatican Ii VOLUME 25, 1966 941 Paul VI REVIEW FOR RELIGIOUS and so that with the permission of their own bishop they are ready to devote themselves to particular churches whose needs are great. § 2. Except in the case of genuine necessity in the home diocese, ordinaries and hierarchs should not refuse permission to go elsewhere to those clerics whom they know are prepared and whom they judge to be suited when such clerics ask to perform their sacred ministry in regions having a serious lack of clergy; however, they should see to it that the rights and duties of these clerics are defined by a written agreement with the lbcal ordi-nary of the region that has been asked for. : § 3. In the case of clerics 'intending to transfer from their own diocese to a diocese of another' country, the same ordinaries should see to it that they are adequately prepared to exercise the sacred ministry in such places; that is, they should see to it that such clerics .acquire a knowledge of th~ language of that region and that they have an understanding of its institutions, of its social conditions, and of its usages and customs. § 4. Ordinaries can grant their clerics permission to transfer to another diocese for a determined time, which caff also be renewed indefinitely; t.his should be done, however, in such a way that such clerics remain incardi-hated in their own diocese and enjoy, when they return to it, all the rights they would have if they had devoted themselves to the sacred ministry in it. § 5. A cleric, however, who has legitimately transferred from his own diocege to another is ipso iure incardinated into the latter diocese after five years if he has manifested in writing such an intention both to the ordinary of the diocese he is in and to his own ordinary provided that within four months neither of these has expressed in. writing a contrary opinion. 4. Moreover, for the accomplishment of special pas-toral or missionary activities for various regions or social groups which need special help, there can be usefully established by the Apostolic See prelatures which consist of specially trained priests of the secular clergy and which are under the direction of their own prelate and possess their own statutes. It will be the duty of this prelate to: establish, and di-rect a national or international seminary in which stu-dents are appropriately trained. This prelate also has the right of incardinating such students and of promot-ing them to orders under the title of service to the prel-ature. The prelate should provide for the spiritual life of those promoted under the aforementioned title, for their special training which should be completed without de-lay, and for their special ministry in the light of agree- ments made with the local ordinai'ies to whom the priests are sent. Likewise, he should pro~,ide for their decent sus-tenance which should be met by the agreements that have been made or by the goods 0[ the prelature itself or by other suitable means. Similarly, he should provide for those who because of poor health or for other reasons must give up the work entrusted to them. Provided agreements have been made with the prel-ature, nothing prevents laymen, whether unmarried or married, from dedicating themselves and their profes-sional experience to the service of the prelature's works and undertakings. Such prelatures are not to be established except after consultation with the episcopal conferences of the terri-tory in which the prelature will carry out its work. In doing its work, the prelature should take every care to observe the rights of the local ordinaries and to have close and continual relationships with the episcopal con ferences. 5. Finally, with regard to the use of ecclesiastical goods it is also within the co~npetency of patriarchal synods and episcopal conferences to enact ordinances by which, attention being paid first of all to the needs of the dio- 'ceses of the territory, there are imposed on the dioceses certain levies to be paid for the sake of apostolic or char-itable works or for the sake of churches which possess 'small resources or which for special reasons are in need. Power ol Bishops o[ Dioceses (N. 8 of the decree, Christus dominus) 6. The norms for the execution of number 8 have been established in the motu proprio apostolic letter, De episcoporum muneribus, dated June 15, 1966. Fostering Pastoral and Scientific Study (N. 16 of the de-cree, Christus Dominus, and n. 19 of the decree, Presby-terorum ordinis) 7. The bishops, either individually orin cooperation, should see to it that during the year after, ordination all priests, even those engaged in the ministry, complete a series of pastoral lectures and that they also attend at stated times other lectures which are to provide them with the occasion of acquiring fuller knowledge of pas-toral matters and of theological, moral, and liturgical science, of strengthening their spiritual life, and of com-municating in a mutual and fraternal way their apos-tolic experiences. The bishops or the episcopal conferences, according to the circumstances of each territory, should see to it that one or more priests of proved knowledge and virtue Implementation Vatican H VOLUME 25, 1966 943 REVIEW FOR RELIGIOUS ~944 be chosen as., directors of studies for the purpose of pro- . rooting and: organizing the pastoral: lectures as well as the other helps judged to be n.ecessary for the ~cientific and pastoral fqrma.tion of the~priests of a given territo~; such helps incl.ude st.udy centers, traveling libraries, cate-chetical, homiletic,: or liturgical congresses, and ~the like. Remuneration and Sbcial Wellare of Priests (N. 16 of the de~ree, Christus Dominus, and nos. 20-1 of the de-cree, Presb~?terorum ~dinis) 8. Patriarchal synods and episcopal conferences should see to it that norms be set up, whether for each diocese or for several dioceses in common or for the entire te~i-tory, by which appropriate provisions are made for the due sustenance of clerics who are or have been engaged in the service of the People of God. The remuneration to be made to clerics should be essentially the same for all in the same circumstances, due regard being had [or the nature of a given office and for circumstances time and .place; the remu.neration should be sufficient .to enable clerics to lead a decent life and also to be of help to the poor. ¯ ,The reform of the system of benefices is entrusted to the commission.for the revision of the Code of Canon Law. In the meantime bishops, after conferring with their council of priests, should take care to provide for a just distribution of goods including also the revenues coming from benefices. The same episcopal conferences should~see to it that at least in those regions where the sustenance of the clergy depends completely or in large part on the offer-ings of th'e faithful each diocese has a special fund in which off, rings for thi~ purpose are collected. The ad-ministrator of this fund should be the bishop of th~ dio-cese ,himself who can be ass!sted, however, by delegated priests and, when it is advantageous, by laymen experi-enced in financial'mhtters.' Finally, the same episcopal conferences should see~ to it that in each country, ecclesiastical and civil laws always being observed, there should be either interdioc-esan institutions or institutions coestablished [or vari-ous dioceses" or'a consociation for an entire country by which sufficient provision' may be. made' under the vigi-lance of °the hierarchy for an adequate health insurance and benefit program and for the sustenance of-clerics who are sick, injured, or aged; It will be left to the revision 0f the Code of Canon Law to set down conditions for the establishment in each diocese or region of another ,common fund by which bishops can meet other obligations to persons serv-ing ~the Chulch and provide [or other needs of the dio- cese and by which richer dioceses can also help poorer dioceses. Care o1 Special Groups (N. 1"8 of the decree, Christus, Dominus) 9. 'In consideration ~ of today's great numbers of emi-grants and' travelers, the episcopal conferences' are asked to entrust to a specially delegated, priest or to a special commission everything pertaining t.o the study and direc-tion of the spiritual care of th~s~ groups. Nomination of,Bishops (N. 20 of the decree; Christus Dominus) . ¯ 10. Wi~h full retention of the roman pontiff's right of freely nominating and constituting bishops and without prejudice to the discipline of the Eastern Churches, the episcopal conferences in accordance wi~h the norms given or to be given by the Apostolic See should each year consult in secret and with prudence about the pro-motion of ecclesiastical persons to the office of. bishop in their territory; and they should propose the names of candidates to the Apostolic 'See. Resigr~.ation of Bishops (N. 21 of the decree, Christus Dominus) 11. For the implementation of the prescription of number 21 of the decree, Christus Dominus, all bish-ops of dioceses as well as other persons comparable to them in law are 'earnestly requested that before the com-pletion of their seventy-fifth year~ and of their own accord they tender their ~resignation of their office, to the.c6m-petent authority which will provide for the matter after considering all the circumstances of each case. A bishop whose resignation from office has' been ac-cepted can maintain, if he desires, his residence in the diocese. Moreover, the diocese itself should provide an appropriate and worthy sustenafice for a resigned bishop. It is the duty of the conferences of bishops to determine in a general way 'the conditions according to which the dio(ese should fulfill this duty. Boundaries o[ Dioceses (Nos. 22--4 of the decree, Christus Domin~us) 12.- § 1. In order that the boundaries of dioceses can be duly revised, the episcopal conferences, each for its own territory, should examine the present territorial di-visions of. the churches, setting up, if necessary, a special commission for this. For this examination it is necessary that the status of the dioceses with regard to territory, persons, and things be duly investigated, Individual bishops who are directly affected as well as the bishops ÷ ÷ ÷ Implementation vatican 1I VOLUME 25, 1966 945 ÷ ÷ ÷ Paul VI REVIEW FOR RELIGIOUS 946 of the entire ecclesiastical province or region within whose limits the revision of dioceses takes place should be consulted; as far as possible there should be used the help of genuinely expert persons whether ecclesi-astical or lay; the intrinsic reasons suggesting the chang-ing of boundaries should be considered with calmness; there should be considered for possible introduction all the changes treated in numbers 22-3 of the decree,~ Christus Dominus; in the divisi6n or dismembering of dioceses care should be taken to achieve an equitable and suitable distribution of priests and of seminarians, regard being had for the needs of the ministry of salva-tion to be exercised in each diocese and for the special circumstances and wishes of the priests and seminarians. § 2 With regard to the Eastern Churches it is desira-ble that in determining the boundaries for eparchies account should also be taken of the greater closeness of those places in which the faithful of the same rite live. Faculties of Auxiliary Bishops (Nos. 25--6 of the de-cree, Christus Dominus) 13.-§ 1. Auxiliary bishops must be established for a given diocese whenever this is demanded by the genuine needs of the apostolat~ exercised there. In the matter of the power to be given to an auxiliary bishop the chief considerations to be kept in mind are the following: the welfare of the Lord's flock that is to b.e shepherded, the status of membership in the episcopal college with which the auxiliary is honored, and his effective cooperation with the bishop of the diocese. § 2. The bishop of the diocese should make his auxil-iary either a vicar general or syncellus or an episcopal vicar, dependent, however, in every case exclusively on the authority of the bishop of the diocese. § 3. In order that the common welfare of the diocese be sufficiently provided for and that the dignity of the auxiliary bishop be safeguarded, the Council desired to make known its wish that when a see is vacant those who possess the right of doing so should entrust the di-rection of the diocese to the auxiliary or, when there are more than one, to one of th~ auxiliaries. Neverthe-less, ~ unless in a given case some other arrangement be made by competent authority, an auxiliary bishop as vicar general or as episcopal vicar does not lose the powers and faculties he possesses by law when the see is occupied. When, therefore, an auxiliar)~ is not elected to the office of vicar capitular, he retains the power con-ferred on him by law until a new bishop takes possession of the see; he should exercise this power in full concord with the vicar capitular who is the head of the admin-istration of the diocese. Episcopal Vicars (N. 27 of the decree, Christus Dominus) 14. - § 1. The new office of episcopal vicar was legally instituted by the Council in order that the bishop through the increase of these new co-workers might be able to carry out his pastoral direction as well as possible. Therefore it is left to the free decision of the bishop of a diocese to constitute one or more episcopal vicars accord-ing to the special needs of the place; moreover, his fac-ulty remains intact of naming one or more vicars general according to the norm of canon 366 of the Code of Canon Law. § 2. Episcopal vicars who according to the bishop's nomination are such in a given part of the diocese or in,~a certain type of activities or with regard to the faith-ful of a given rite or to groups of persons possess the ordinary vicarious power which common law gives to the vicar general. Therefore, within the limits of their com-petency they have the habitual faculties granted by the Apostolic See to the bishop as well as the execution of rescripts unless something else has been expressly pro-vided for or was purposely reserved to the person of the bishop. Nevertheless, the bishop of a diocese is free to reserve matters that he chooses to himself or to the vicar general; likewise, he is free to confer on the episcopal vicar the special mandate prescribed by common law for certain matters. § 3. As a co-worker of the episcopal office the episcopal vicar should refer everything done or to be done to the bishop of the diocese; moreover, he should never act in opposition to the latter's mind and will. Furthermore, he should not neglect to institute frequent conferences with the other co-workers of the bishop--~specially with the vicar general in ways to be determined by the bishop of the diocese; the purpose of such conferences is to strengthen unity of discipline among the clergy and the people and to obtain greater results in the diocese. § 4. A request denied by a vicar general or by an epis-copal vicar cannot be validly granted by another vicar of the same bishop even though he has considered the reasons for the denial of the vicar who made it. Moreover, a request denied by a vicar general or syn-cellus or by an episcopal vicar and afterward obtained from the bishop is invalid if no mention was made of the previous denial; a request, however, denied by the bishop cannot be validly obtained from a vicar general or an episcopal vicar without the consent of the bishop even if the previous denial has been mentioned. § 5. Episcopal vicars who are not auxiliary bishops are nominated for a set time to be determined in the very act of establishing them; nevertheless, they can be re- + + + Implementation Vatican I1 VOLUME 25, 1966 947 + ÷ ÷ Paul Vl REVIE~V FOR RELIGIOUS moved at the will of the bishop. When the see is vacant, they lose their office unless they are auxiliary bishops; it is, however, advisable for the vicar capitular to use them as his delegates so that the good of the diocese will not be harmed. The Council of Priests and the Pastoral Council (N. 27 of the decree, Christus Dominus, and n. 7 of the decree, Presbyterorum ordinis) 15. The following points refer to the council of priests: § 1. In each diocese according to ways and forms to be determined by the bishop there should be a council of priests; that is, a group or senate of priests representing the priests as a whole; this senate is to be such that by its advice it can effectively assist the bishop in the admin-istration of the diocese. In this council the bishop should listen to his priests, consult them, and confer with them about matters pertaining to the needs of pastoral work and to the good of the diocese. § 2. Insofar as they have a part in the care of souls and in the works of the apostolate religious will also be able to be admitted among the members of the council of priests. § 3. The council of priests has only a consultive voice. 24. When the see is vacant, the council .of priests ceases unless in special circumstances authenticated by the Holy See the vicar capitular or the apostolic admin-istrator confirms it. However, the new bishop will establish his own new council of priests. 16. The following points refer to the pastoral council so highly recommended by the decree, Christus Dominus: § 1. The work of the pastoral council is to investigate and appraise all pastoral works and to make practical conclusions concerning such works. All this is to be done in such a way that conformity with the gospel be pro-moted with regard to the life and action of the People of God. § 2. The pastoral council, which has only a consultive voice, can be constituted in various ways. Ordinarily, even though by its nature it is a permanent institution, its membership and activity can be for a definite time, performing its work on given occasions. The bishop can convoke it whenever it will seem opportune to him. § 3. In the pastoral council clerics, religious, and lay persons, specially chosen by the bishop, have a part. § 4. In order that the purpose of this council be actu-ally achieved in practice, it is desirable that its work in common be preceded by previous stndy with the help, if the matter warrants it, of institutes or offices which are at work in the area of the council's purpose. § 5. When hierarchies of diverse rites are present in the same territory, it is strongly recommended that as far as possible the pastoral council be interritual; that is, that it consist of clerics, religious, and lay persons of the diverse rites. § 6. Other dispositions are left to the free determina-tion of the bishop of the diocese, account being taken of the matters mentioned in number 17. 17.-§ 1. In matters involving the council of priests, the pastoral council, and their relations to each other or to the committees already existing by reason of present law, it is advisable that the bishops, especially when they are met in their conferences, take common counsel and publish similar norms in all the dioceses of the territory. The bishops should also take care that all diocesan councils be coordinated as closely as possible by a clear-cut determination of competency, by mutual sharing of members, by common or successive sessions, and by other such means. §2. In the meantime until they are revised, the bishop's councils that are in existence by reason of ex-isting law, that is, his cathedral chapter, his group of consultors, and others of the same type if there be such, retain their own work and their own competency. Suppression of Rights and Privileges in the Conferral of O~ces and Benefices (N. 28 of the decree, Christus Dominus) 18.-§ 1. The good of souls demands that the bishop possess due liberty to confer offices and benefices, even those without the care of souls, in a suitable and equi-table manner on the clerics who are best fitted for them. The Apostolic See will no longer reserve to itself the conferral of offices or benefices, whether with or without the care of souls, unless they be consistorial; in the law of the formulation of every benefice those clauses will be eliminated in the future which restrict the freedom of the bishop with regard to the conferral of the benefice; non-onerous privileges, hitherto granted to physical or moral persons and involving the right of election, nomi-nation, or presentation for any non-consistorial office or benefice, are abrogated; also abrogated are customs and rights of nominating, electing, and presenting priests for a parochial office or benefice; the law of competitive examinations is suppressed for offices and benefices, in-cluding those without the care of souls. With regard to what are called popular elections, it is the duty of the episcopal conferences where such elec-tions exist to propose to the Apostolic See what seems ÷ ÷ + Implementation of Vatican I1 VOLUME 25, 1966 9,i9 ÷ ÷ ÷ Paul VI REVIEW FOR RELIGIOUS 950 most opportune with a view of abrogating them as far as possible. § 2. If, however, rights and privileges in this matter were established by reason of a convention between the Apostolic See and a nation or by reason of a contract made with physical or moral persons, the matter of the cessation of such rights and privileges must be taken up with the interested parties. Deans (N. 30 of the decree, Christus Dominus) 19.-§ 1. Among the closer co-workers of the bishop of a diocese are to be included those priests who exercise a pastoral function of a supraparochial nature; among such are vicars forane who are also called archpriests or deans and among Eastern Christians protopriests. For the exercise of this position there should be appointed priests who are outstanding for their knowledge and their apostolic activity and who, when they are given due faculties by the bishop, can suitably promote and direct common pastoral action in the territory entrusted to them. Accordingly, this office is not affixed to a deter-mined parish. 2. Vicars forane, archpriests, or deans are appointed for a set time to be determined by special law; however, they can be removed at the will of the bishop. In the case of the nomination, transfer, or removal of parish priests in the territory of which the deans are in charge, it is advisable that the bishop of the diocese consult them. Removal, Transfer, and Resignation of Pastors (N. 31 of the decree, Christus Dominus) 20.-§ 1. Without ~rejudice to the present law of religious, the bishop can legitimately remove any pastor from a parish whenever in the opinion of the bishop his ministry, even without any serious fault of his own, is made harmful or at least ineffective because of any of the causes listed in law or for similar reasons; until the revision of the Code the mode of proceeding in this matter is to be that laid down for irremovable pastors (cc. 2157-=61 of the Code of Canon Law), the law of the Eastern churches retaining its force. § 2. If the good of souls or the'need or welfare of the Church. demands it, the bishop can transfer a pastor from his parish in which he is successful to another parish or to any other ecclesiastical office. If, however, the pastor refuses, the bishop, in order that the transfer be validly enacted, should follow in every detail the way of acting noted above. § 3. In order .that the prescriptions of number 31 of the decree, Christus Dominus, can be put into execu- tion, it is requested of all pastors that of their own accord before the completion of their seventy-fifth year they submit their resignation to their own bishop who, hav-ing considered all the circumstances, will decide whether to accept or defer the resignation. The bishop should provide those who resign with suitable sustenance and habitation. Establishment, Suppression, and Change of Parishes (N. 32 of the decree, Christus Dominus) 21.-§ 1. Every effort should be made that there be suitable partitioning or division of parishes in which because of the excessive number of the faithful or the excessive extent of the territory or because of any reason whatsoever apostolic activity can be exercised only with difficulty or in a less than suitable way. Likewise, parishes that are too small should be united into one as far as the matter demands and circumstances allow. § 2. Parishes should no longer be united by full right to chapters of canons. If any are so united, after consul-tation with the chapter and the council of priests they should be separated and a pastor established-~selected either from the capitulars or not--who should possess all the faculties which belong to pastors .according to the prescriptions of law. § 3. By his own authority and after consultation with the council of priests the bishop of a diocese can es-tablish, suppress, and change parishes; however, he must do this in such a way that if there are conventions be-tween the Apostolic See and the civil government or if there are rights involved belonging to physical or moral persons, the matter be suitably adjuste~d with the pre~ ceding subjects by the competent authority. Religious (Nos. 33--5 of the decree, Christus Dominus) 22. The norms set forth here apply to all religious, men and women, of whatever rite, but without prejudice to the rights of the Eastern patriarchs. 23-§ 1. All religious, including .exempt ones, working in places where a rite different from their own is the only one or is so much greater with respect to the num-be of its faithful that in common estimation it is judged. to be the only one, are dependent on the local ordinary or hierarch in those things which involve the external works of the ministry; and they are subject to him ac-cording to the norms of law. § 2. Where, however, there are many local ordinaries or hierarchs, the same religious in discharging their func-tions among the faithful of different rites are bound by the norms which are given by the common consent of these ordinaries and hierarchs. VOLUME 25, 1966 951 Paul, REVIEW FOR RELIGIOUS , 24. Although. the exemption of religious within its own legitima.te confines also applies in mission localities, still, because of the special circumstances of the sacred ministry exercised in those places and according to the' mind of the decree, .dd gentes divinitus," the special stat-utes are to be observed that have been giv.en or approved by the Apostolic See with regard to the relationships be-tween the local ordinary and the religious superior, es-pecially in the case'of; a mission entrusted to a given institute. 25.-§ 1. All religious, including exempt ones, .are bound by the laws, decrees, and ordinances enacted by the local ordinary with regard, to the various works con-cerned with the exercise of the sacred apostolate as well as with pastoral, and social action pr~scribed or recom-mended by the local ordinary. § 2. They are likewise bound ,by the laws, decrees, and ordinances ~nacted by the local ordinary or by the conference of bishops regarding among other things~ the following matters: a) the public"use of all means of social communica-tion according to the norm of numbers 20 and 21 of the decree, Inter miril~ca; ~ . , b) attendance at public spectacles; c) membership or cooperati.on with societies or asso-ciations which the 'local. ordinary or the episcopal con-ference has declared forbidden; d) dccle~iasti~al garb, thqugh there remain in force canofi 596 6f the ~Code of Canon Law and canon 139 of the Code of Canofi Law f6r. the East'.ern Church; the matter of ecdlesiastic.al g~.,rb 'is to include the following regulation: The l'6dal, ordinary or the episcopal confer-ence, in order ~6'~ ~oid'scarid~ilizin'g the faithful, can prohibit, the clergy, both secular and religious, including the exempt,,on~s., from publi,cly wearing lay garb. ¯ 26. Furthermore, the sarape ~r$1igio~us are bound by the laws and decrees' efia~teff by the local ordinary with re-gard to the public exercise 6f -~orship. They "are bound to this in their 6wn churches" ~nd in their public as well as their semipublic oratories if the faithful ordinarily attend them, without prejud.ic~, however,, to the rite iegitimately used f~r theirs.,, own c.ommunity only and account bei.ng taken of ~the o'rdo for the choral Divine Office and for the. sacred functions pertaining to the spe-cial purpose ~f"the institute. 27.-§.1. The epis.copal .conference of each nat.ion, having consulted the religious superiors involved in the matter, can determine norms with regard to the soliciting Of donations;, the~ norms must be observed by all reli-gious, not excluding those who by reason of their insti-. tute are called and are mendicants, without prejudice, however, to their right to beg. § 2. Likewise, religious should not begin the collec-tion of funds by means of a public ,subscription without the consent of the ordinaries of the places in which the funds are collected. ~ 28. The proper or special ~vorks of ~ach institute are those which with the approval of the Apostolic See have been undertaken from its foundation or on account of venerable traditions and which accordingly have been defined and regulated by the constitutions and other proper laws of the institu.t_e. These works, should be zealously fostered by' re!igious, special account being made of the spiritual necessities of the dioceses and fra-ternal concord being maintained with the diocesan clergy and with other institutes engaged in similar works. 29.-§ 1. The.proper or special works exercised in the institute's houses, even those that are rented, are de-pendent on the superiors of the institute who should direct and regulate them according to the constitu-tions. Nevertheless, works of this kind are also subject to the jurisdiction of the local ordinary according to the norm of law. § 2. However, works, ' even though proper and special to the institute, which are entrusted to it by the local ordinary are subject to the ordinary's authority and direction, there being retained, however, the right of religious superiors to watch over the life of their mem-bers as well as to watch over, together with the local ordinary, the execution of the functions entrusted to them. 30.- § 1. ~)ther matters of law being observed, a writ-ten agreement should be made between the local ordi-nary and the competent superior in the case of,the com-mitting of a work of" the apostolate to an institute by the local ordinary. This agreement among other things should clearly define details concerning the work to be done, the members to be .devoted to it, and its financial aspects. § 2. For these works genuinely fitted religious should be selected by their proper ,religious superior after mu-tual consultation with the local ordinary; and if it is a question of an ecclesiastical office to be conferred on a member, the religious should be nbminated by the local ordinary himself, with the presentatibn or at least the assent' of his proper superior and for a period of time determined by mutual consent. 31. Even when'a task is to' be entrusted to a given religious by the "local ordinary or by the episcopal con-ference, this should he"done with the consent of his superior and through a written agreement. ÷ ÷ ÷ Implementation oJ Vatican H VOLUME 25, 1966 953 Paul VI REVIEW FOR RELIGIOUS 954 32. For a serious reaSon any religious can be removed from the work entrusted to him both at the wish of the commissioning authdrity after the religious superior has been advised arid at the wish of the superior after the one commissioning ~has been advised. In this matter both have parity in law and the consent of the other is not required; neither one is bound to disclose, and much less to prove, t6 the other the reason for his decision, without prejudice, however, to non-suspensive appeal to the Apostolic See. 33.-§ 1. The local ordinary by his own authority and with the consent of the competent religious superior can entrust a parish to a religious institt~te even by erecting it in a religious church of the institute. This commis-sioning of a parish can be done permanently or' for a def-inite period of time; in either case it should be done by m~ans of a written agreement between the ordinary and the comp'etent superior of the institute; in this agreement among other matters there should be expressly and clearly set forth mat'ters pertaining to the work to be done, the persons to be assigned it, and to the finances involved. § 2. With the permission of the proper superior the local ordinary can constitute a religious as pastor of a parish not entrusted ~to the inStitute; in this case a spe-cially adapted agreement should be made with the com-petent superior of the ~nstltute. 34. - § 1. A religious house, whether formal or nonfor-mal; pertaining to an exempt institute cannot be sup-pressed without the consent of the Apostolic See and without consultation of the local ordinary. § 2. Religious superiors should not be hasty in seek-ing to suppress for whatever reason a house or a work; for they Should r~member that all religious have the duty to work hard and diligently not only for the build-ing up and increase of the entire Mystical Body of Ch'rigt but also for the welfare of the particular churches. § 3. When, however, suppression Of a house or work is asked for by superio?s, especially when the reason is lack of persons, the local ordinary should consider the peti-tion in a benignant way. 35. Even.when established by the Apostolic See, asso-ciations 'of the faithful which are under the leadership an~ direction of a religiou.s institute are under the juris-diction and vigilance of the local ordinary who has the right and duty of visiting them according to the norms of the sacred canons. If they are engaged in the external works of the apostolate or in .the promotion .of divine worship, they must observe the prescriptions made in these matters b9 the local ordinary or the episcopal conference. 36.-§ 1. The apostolic zeal of the members of the in-stitutes of perfection who do not profess a purely con-templative life should not be limited to works proper to each institute or to others that are occasionally as-sumed in such a way that local ordinaries, having con-sidered the special characteristics of each institute and with the consent of the competent religious superior, can-not call on not only priest religious but also on all men and women members to assist in the various ministries of the dioceses or regions because of the needs of souls and lack of clergy. § 2. If in the judgment of the local ordinary the help of religious is thought necessary or highly useful [or ex-ercising the multiple work of the apostolate and for fos-tering undertakings of a pastoral nature in secular par-ishes or in diocesan associations, religious superiors should as far as they can furnish the desired help when the same ordinary asks for it. 37. In all churches as well as in all public or semi-public oratories belonging to religious which as a matter of fact and habitually are open to the faithful, the local ordinary can order that episc6pal documents be publicly read and catechetical instructions be given and that spe-cial offerings be collected for specified parochial, dioc-esan, national, or universal purposes, all of which offer-ings are to be carefully sent to the episcopal curia. 38. If the faithful ord!narily attend them, the local ordinary has the right of visiting the churches and ora-tories, even semipublic ones, of religious, including the exempt ones, in order to assure the observance of the gen-eral laws and of the episcopal decrees with regard to di-. vine worship. If it happens that abuse is noted in this area and if warnings given the religious superior have been without effect, he himself can take care of the mat-ter by his own authority. 39. - § 1. In accord with the norm of number 35, 4, of the decree, Christus Dorninus, the general ordering of the. Catholic schools of religious institutes, their right of directing them being safeguarded as well as the norms given in the decree, number 35, 5, concerning the previ-ous mutual consultations between bishops and religious superiors, involves the overall distribution of all Catholic schools in the diocese, their, intercooperation, and their supervision to see to it that they are no less suitable than other schools for the achievement of their c~fltural and social purposes. § 2. With the exception of purely internal schools open exclusively to members of an institute, the schools, colleges, oratories, recreation centers, homes, orphanages of religious institutes as well as other similar institutions of theirs for works of religion or of charity, whether ÷ ÷ ÷ Implementation Vatican I1 VOLUME 25, 1966 " "" 955 spiritual or temporal, can be visited by the local ordinary either personally or through another in accord with the norm of the sacred canons." 40. The norms for the inclusion of religious in dioce-san works and ministries to be exercised under the direc-tion of the bishop should also be applied, suitable adapta-tions being made, to other works and ministries which exceed diocesan boundaries. + ÷ + Paul VI REVIEW FOR RELIGIOUS 956 Episcopal Conferences (N. 38 of the decree, Christus Dominus) 41. - § 1. The bishops of countries or territories in which an episcopal conference is not yet had should act promptly to establish one in accord with the norm of the decree, Christus Dominus; and they should frame statutes for it and send them to the Apostolic See for examination. § 2. Already established episcopal conferences must draw up their own statutes according to the prescrip-tions of the Council; or, if they already have a set of statutes, they should revise them in accord with the mind of the same Council and submit them for examination to the Apostolic See. § 3. Bishops of countries in which it is difficult to es-tablish a conference, after consultation with the Apostolic See, should join that conference which best fits the needs of the apostolate of their own nation. § 4. Episcopal conferences 6f many nations, that is, international ones, can be established only with the ap-proval of the Holy See whose right it is to establish special norms. Moreover, whenever any projects or plans of an international nature are undertaken, the Holy See should be advised about them beforehand. § 5. Relationships between episcopal conferences, es-pecially those of neighboring countries, can be main-tained in an opportune and suitable way by the secre-tariats of the conferences. The secretariats can among other matters be concerned with the following activities: a) to communicate the principal ways of proceeding especially in pastoral matters and activity; b) to send written reports giving the decisions of the conference or to send the proceedings or documents which are issued by the common agreement of the bishops; c) to point out various undertakings of the apostolate that have been proposed or recommended by the epis-copal conference and that may be useful in similar cases; d) to propose serious matters which in modern times and in particular circumstances seem to be of the greatest importance; e) to indicate dangers or errors in the country that may creep into other nations, making this indication so that suitable and opportune means can be taken to prevent, remove, or limit them; and to do other similar things. Boundaries of Ecclesiastical Provinces or Regions (Nos. 39-41 of the decree, Christus Dominus) 42. The conferences of bishops should attentively study whether the better achievement of the welfare of souls a) requires a more suitable determination of the boundaries of ecclesiastical provinces or b) indicates the establish-ment of ecclesiastical regions. If the answer to these points is affirmative, the conferences should send to the Holy See the ways by which needed revisions of the boundaries of ecclesiastical provinces and the needed establishment of regions are to be enacted in law. More-over, they should indicate to the Holy See the ways in which those dioceses in the territory should be aggregated which up to now have been immediately subject to the Holy See. Pastoral Directories (N. 44 of the decree, Christus Domi-nu$) 43. With regard to pastoral directories, patriarchal synods and episcopal conferences are asked to be prompt in studying the general and special questions to be treated in the directories and to communicate their advice and desires as soon as possible to the Apostolic See. II NORMS FOR THE DECREE ON RELIGIOUS LIFE In order that the effects of the Council may be care-fully brought to maturity, religious institutes should first of all promote a newness of spirit and then in a prudent but inventive way see to the suitable renewal of life and discipline by carefully studying the dogmatic constitu-tion, Lumen gentium (Chapters 5 and 6) as well as the decree, Perfectae caritatis, and by putting into effect the teaching and norms of the Council. The following norms, which apply and give insistence to the decree, Perfectae caritatis, hold with suitable adaptation for all religious, Latin as well as Eastern; they describe a way of proceeding and lay down certain pre-scriptions. PART I THE WAY TO PROMOTE A SUITABLE RENEWAL OF RELIGIOUS LIFE I. Those Who Should Promote a Suitable Renewal 1. The principal role in the renewal and adaptation of religious life pertains to tbe institutes themselves; they + ÷ ÷ Im~lementation o] Vatican 11 VOLUME 25, 1966 957 ÷ ÷ ÷ Paul REVIEW FOR RELIGIOUS 958 will achieve this especially through general chapters or, in the case of the Eastern Churches, through synax~es. The work of the chapters will be achieved no~t only by passing laws but even more so by promoting ~piritual and apostolic vitality. 2. The cooperation of all superiors and members is necessary, to renew religious life in themselves, to prepare the spirit of the chapters, to complete their work, and to faithfully observe the laws and norms enacted by the chapters. ~ 3. In order to promote a fitting renewal in each in-stitute, within two or at most three years there should meet a specia! general chapter, ordinary or extraordinary. If the chapter itself so decides by a secret vote, the chapter can be divided into two parts separated in time by an interval of generally not more than a,.year. 4. In: preparing for this chapter the general council should make suitable provision for extensive and free consultation of the members and it should put the re-stilts of this consultation into a usable form in order that the work of the chapter may be helped and orientated. This can be done, for example, by consulting conventual and proVincial~ chapters, by establishing comniissions, by issuing questionfiaires, and so forth. ~ 5. In the case of stauropegiac monasteries [Eastern monasteries with' a special type of exemption] it will be the duty of the patriarch to enact norms for achieving this consultation. 6. This general Tchapter has the right to change for experimental purposes .given noinns of the constitutions or, in the case of the Eastern churches, of the typica pro-vided that the purpose, nature, and characteristics of the institute are retained.,. Experimentations in things agaihst the general law, a matter t6 be done with prudence, will be gladly permitted by the Holy See as opportunity war-rants. These experimentations can be extended until the next ordinary general chapter which will itself have the power to again extend .them but not beyond the immediately following chapter. 7. The general council will enjoy the same power in the time period between these chapters according to con-ditions to be determined by them; in the case of the East-ern churches, this power will be had in independent monasteries by the hegoumenos with the lesser synaxis. 8. Definitive approbation of the constitutions is re-served to the competent authority. 9. With regard to the revision of the constitutions of nuns, each monastery after the fashion of a chapter or also the nuns individually should express their opinions which, in order that the unity of the religious family may be fostered according to its own characteristics, should be collected by the supreme authority of the order if there is one and otherwise by a delegate of the Holy See or, in the case of Eastern religious, by the patriarch or the local hierarch. Opinions and advice can also be ob-tained from consessions of federations or from other legitimately convoked meetings. 10. If in monasteries of nuns certain experimentations for a time with regard to observances should be judged opportune, they can be permitted by the general superiors or by delegates of the Holy See and, among the Eastern churches, by the patriarch or the local hierarch. Neverthe-less, account should be taken of the mentality and atti-tudes of cloistered persons who have need for stability and security. 11. It will be the duty of the authorities mentioned above to see to it that the text of the constitutions is re-vised with the advice and help of the monasteries them-selves and that they are submitted for the approval of the Holy See or the competent hierarchy. 1I. Revision of Constitutions and Typica 12. The general laws of each institute (whether called constitutions, typica, rules, or. any other name) should include the following elements: a) gospel and theological principles concerning the religious life and its union with the Church as well as pertinent and specific declarations in which "are recog-nized and preserved the spirit and characteristic aims of the founders as well as the sound traditions- all of which constitute the heritage of each institute" (n. 2, b) of the decree, Per[ectae caritatis); b) the juridical norms necessary for clearly defining the characteristics, purposes, and means of the institute; these norms should not be overmultiplied but should al-ways be expressed in an adequate way. 13, The union of both these elements--the spiritual, namely, and the juridical--is necessary in order that the principal documents of the institutes may have a stable foundation and that a genuine spirit and a vitalizing norm pervade them; hence care should be taken to avoid composing a text that is only juridical or merely exhorta-tory. 14. From the fundamental document of institutes there should be excluded those matters that are already obsolete or changeable according to the customs of a given age or reflect merely local customs. Those norms which reflect the present age, the physical and psychic, status of the, members, and ,the special char-acteristics of today should be placed in secondary docu- 4- 4- Implementation o/ Vatican I! VOLUME 25, 1966 959 Paul REVIEWFOR RELIGIOUS 96O ments which are called "directgries," custom books, or some other such title. " IlL Criteria of(SuitableRenewal 15. The norms and the spirit to which a suitable re-newal should correspond '~hould be derived not,only from the decree, Perfectae caritatis, but .also from the other documents of the Second Vatican' Council, especially from Chapters" 5 and 6 of the ,dogmatic constitution, Lumen gentium. 16. Institutes should see to it that the principles es-tablished in number 2 of the decree, Perfectae caritatis, generally inform the renewal of their Own religious life; therefore: - , § 1. The sLudy and meditation of Scripture should be deeply fostered in all the members from the novitiate on. Likewise, care should be taken that all ,the members ~hare by' fitting means in the mystery and life: of .the Church. § 2. The doctrine of religious life in all its various aspects (theological, historical, canonical, and so forth) should be investigated 'and explained. § 3. In order to secure the good of the Church, in-stitutes should strive for a full. knowledge of their origi-nM spirit so that, this spirit having been faithfully pre-served in the adaptations that are decided on, religious life may be purified 6f alien elements~and freed from ob-solete matters. , ~ ~ 17. Those things are~ to be regarded, as obsolete which do not constitute the nature and purpose of the institute and, having lost'their significance and relevance; no longer truly help religious, life, account,~however, being taken of the witness which the religious state should pro-vide according to its own function., ' , . '~ 18. The way ~of governing should be such that "~hap-ters and councils., each in their,:own ,way should ex-press the shared responsibility of all thd members for the welfare of the entire community" (n. 14 iof the decree, Per[ectae caritatis);,,this will be principally,achieved if tlie members have a truly effective part in. the selection of the'membership bf-chapters and councils. Similarly, the way of governing should be such that 'in~ accor~d.with the demands of modern times~ the exercise of authority is made more efficacious and more unencumbered. Hence superiors of ever.y level should be given adequate powers so that useless or overly freqiaent recourse to!higher au-thorities is not multiplied. 19. Moreover; a suitable renewal cannot be made once and for all but must be fostered in a continuous way by the help of the fervor of the members and by the solici-tude ~of chapters and superiors. PART II MATrER$ FOR ADAPTATION AND RENEWAL I. The Divine O~ice o]'Brothers and Sisters (N. 3 of the decree, Perfe~ctge caritatis) 20. Although religious who recite a 'duly approved Little Office are engaged in the public prayer of the Church (see the 'consfitution, 'Sacrosanctum Concilium, n. 98)., still it is highly recommended to institutes that in place of a Little Office 'they recite either in ~part or in whole the Divine Office so that they may take more in-umate part in the liturgical life of the Church. However, Eastern'members should recite the doxologies, and the divine praises in accord with their own typica and cus-toms. II. Mental Prayer (N. 6 of the decree, Perfdctae caritatis) 21.'In order that reli~gious may participate more inti-mately a.nd fruitfully in the sacred mystery of the Eucha-rist and that their life be nourished riaore abundantly, greater place should be given to mental prayer in prefer-ence to a multiplicity of vocal prayers, there being main-tained,, however, the exercises of devotion commonly re-ceived in the Chui~ch and du~ care being taken that the members are diligently instructed in the conduct of"~he spiritual life. ' III. Mortification (Nos. 5 and 12 of the decree, Per]ectae caritatis) 22. Religious more than the rest of the f~iitfiful should be devoted to works of penance and mortification. How-ever," the ,special penitential observances~ of institutes .should, as far as there is need, be r~evised so that, du9 con-sideration having been given to the traditions of the East .or the West and to modern conditions, the .members can actually put them into practice together with new forms taken from today's mode of living. IV. Poverty (N. 13 of the decree, Per]ectae caritatis) 23. Institutes, especially through their general chap-ters, should diligently and concretely promote the spirit and practice of poverty in accord with the mind of num-ber 13 of the decree, Per[ectae caritatis; in accord with their distinctive nature they should also seek and insist on new forms of poverty which will make the exercise and witness of poverty more efficacious for the present time. 24. Institutes of simple vows should themselves decide in their gdneral chapter whether there should be intro-duced into the constitutions a renunciation of patrimony + + ÷ Implementation 'Vatican II VOLUME 25, 1966 961 already acquired or to be acquired and, if it is decided to do so, whether it should be obligatory or voluntary and when it should be done, that is, whether before perpetual profession or after some years. Paul VI REVIEW FOR RELIGIOUS 96~ .V. Common Life (N. 15 of the decree, Perfectae caritatis) 25. In institutes devoted to works of the apostolate .common life, since it is of great importance if the mem-bers as a family united in Christ are to reactualize their brotherly fellowship, should be promoted by every means in a way that is fitted to the vocation of the institnte. 26, In institutes of this kind the daily order can often not be ~the same in all the houses nor at times in the same house for. all its.members. However, it should also be so arranged that the religious besides the time given to spiritual matters and to work may have some time for themselves and caw enjoy suitable recreation. 27. General chapters and synaxes should investigate ways in which those members who are called lay brothers, cooperators, or some other name can gradually obtain active voice in specific acts of the community and in elections as well.as passive voice with regard to certain positions; in this way they will become more closely .joined to the life and works of the community, and priests .will be able,to devote themselves with more freedom to the ministries. 28. In monasteries which have come to the decision of ¯ having,'Only one class of nuns, choir obligations should be specified in the constitutions, consideration being .giye.n to the diversity of persons which the distinction of works and special vocations requires. 29. Sisters devoted to the exte~'nal service of monas-teries, called oblates or some other name, should be gov-erned by special statutes in which consideration should be given to their vocation which is not purely contempla-tive and to the exigencies of the vocation of the nuns in ufiion with whom they live even though they are not nuns. The superioress of the monastery has a serious'respon-sibility to,take solicitor's care of them, to provide them .w.ith a suitable religious formation, to treat them with a g~nuine spirit of love, and to foster their bond of fellow-ship with the community of nuns. VI. The Cloister of Nuns (N. 16 of the decree, Perlectae caritatis) 30. The papal cloister of monasteries is to be consid-ered as an ascetical institution which is specially linked to their'distinctive vocation since it is a sign, defense, and special form of their withdrawal from the world. Nuns of the Eastern rites should observe their own kind of cloister in the same spirit. 31. This cloister is to be adapted in such a way that material separation from the' outside is always retained. However, each family according to its own spirit can de-termine and specify in the constitutions particular norms for this material separation. 32. Minor cloister is abrogated. Nuns, therefore, who by their institute are devoted to external works should define this cloister in their constitutions. But nuns who, t~hough contemplat.ive by reason of their institute, have nevertheless under'taken external works, should, after a sufficient amount of tJ.me granted them for deliberation, either give UP their external works and retain papal cloister or retain the works and define their own cloister in the constitutions, their status as nuns bein~ retained. ' VII. The Training of,Religious (N. 18 of the decree, Perfectae caritatis) 33. The training of members from the novitiate on should not be conducted in the. same way in all institutes, but rather consideration should be given to the distinc-tive nature of each institute. In revising and adapting training, an adequate and prudent place should be given to experience. . 34. The matters set down in the decree, Optata.m totius (on the training of priests), should be suitably, adapted in accord with the nature of each insti.tute.and faith-fully observed in the way of training religious clerics. ¯ 35. Further training to be given after the novitiate, in a way. suited to the individual institute is necessary for all members even those of the contemplativ, e life, for brothers in lay institutes, and for sisters in institutes de-voted to apostolic works. This training; already in. exist-ence in many institutes under the name of juniorate, scholasticate, or some other title, should in general ex-tend for the entire period of; temporary vows. 36. This training should be given in suitable houses; and, lest it be merely thebretical, it should be comple-mented by an apprenticelike exercise of the works and functions that are in accord with the characteristics and circumstances of each institute so that the ones being trained may be gradually introduced to the life which they will live thereafter. 37. Without prejudice to the characteristic formation in each institute, when individual institutes cannot suffi-ciently provide academic or technical training, this can be supplied by a fraternal collaboration of a number of them. This can take different forms and ways: common lectures or courses, the lending of teachers, even the con-solidation of teachers and equipment in a common Implementation Vatican II VOLUME 25, "1966 963 school to be attended by members of a number of insti-tutes. Institutes which are provided with the necessary means should willingly give help to others. 38. After adequate experimentation, it will be the duty of each institute to draw up its own adapted norms for the training of members. VIII. The Union and. Suppression of Institutes (Nos. 21-2 of the decree, Perfectae caritatis) 39. The promotion of union of any kind among in-stitutes presupposes an adequate spiritual, psychological, and juridical preparation in accord with the mind of Perfectae caritatis. To achieve this it will often be advan-tageous for institutes to be helped by an adviser approved by the competent authority. 40. In the cases and circumstances just mentioned, the good of the Church is to be looked for, due consideration, however, being given to the special nature of each in-stitute and to the freedom of individual members. 41. After all circumstances have been considered, the following when found together should retain a specie/1 place among the criteria which can contribute to form-ing the judgment to suppress an institute or a monas-tery: a small number of religious relative to the years of existence; lack of candidates over a number of years; ad-vanced age of the greater part of the members. If sup-pression is decided on, provision should be made that the suppressed institution be joined "if it be possible, to an-other, more vigorous institute or monastery which is not very different in purpose and spirit" (n. 21 of the decree, Perfectae caritatis). Each religious, however, should be previously consulted; and everything should be done in charity. Paul Vl REVIEW FOR RELIGIOUS 964 IX. Conferences and Unions of Majqr Superiors and Superioresses (N. 23 of the decree, Perfectae caritatis) 42. Care should be taken that the union of superiors general and the union of superioresses general be able to be heard and consulted by means of a commission estab-lished with the Sacred Congregation of Religious. 43. It is of the greatest importance that the national conferences or unions of major superiors and of major superioresses should confidently and respectfully cooper-ate with the episcopal conferences (see n. 35, 5 of the decree, Christus Dominus; n. 33 of the decree, Ad gentes divinitus). Hence it is hoped that matters pertaining to both sides will be treated in mixed commissions composed of bishops and major superiors or superioresses. CONCLUSION 44. These norms, which apply to religious of the en-tire Church, leave intact the general laws of the Church, whether of the Latin Church or of the Eastern Churches, as well as the specific laws of religious institutes unless these norms change them explicitly or implicitly. III NORMS FOR IMPLEMENTING THE DECREE ON MISSIONARY ACTIVITY Vatican Council II's decree, ,4d genres divinitus (on the missionary activity of the Church), should be es-teemed by the entire Church and be faithfully observed by everyone so that the entire People of God should be-come genuinely missionary and conscious of its mission-ary obligation; local ordinaries should see to it that the decree comes to the knowledge of all the faithful: there should be clergy conferences and sermons to the people to explain and emphasize the common obligation of all with regard to missionary activity. In order to make the application of the decree easier and more faithful, the following enactments are given: 1. The theology of missions should be included in the theological doctrine that is to be taught and progressively deepened; this is to be done in such a way that the mis-sionary nature of the Church is clearly visible. More-over, the ways of the Lord in His preparation for the gospel and the possibility of salvation for those not evangelized should be considered; and emphasis must be given to the necessity of evangelization and of incorpora-tion into the Church (Chapter 1 of the decree, Ad gentes divinitus). All these matters should be kept in view when studies in seminaries and universities are newly organized and duly ordered (n. 39). 2. Episcopal conferences are invited to propose to the Holy See as soon as possible general questions abont the missions which can be considered in the coming meeting of the synod of bishops (n. 29). 3. To increase the missionary spirit in the Christian people, prayers and daily sacrifices should be fostered in such a way that the annual Mission Day shonld appear as a spontaneous indication of that spirit (n. 36). Bishops and episcopal conferences should compose petitions for the missions to be inserted into the Prayer of the Faithful at Mass. 4. In each diocese a priest should be designated for the effective promotion of missionary undertakings, and he should also be a member of the pastoral council of the diocese (n. 38). ÷ ÷ ÷ Implementation o! Vatican 1I VOLUME 25, 1966 965 + ÷ ÷ Paul REVIEW FOR RELIGIOUS 966 5. To promote the missionary spirit students in semi-naries and young people of Catholic associations should be encouraged to have contacts with seminary students and similar associations in the missions so that a mutual understanding may foster in the Christian people a mis-sionary and ecclesial consciousness (n. 38). 6. Being aware of the urgency of the evangelization of the world, bishops should promote missionary voca-tions among their clerics and young people; and to in-stitutes engaged in 'missionary work they should furnish the means and opportunities by which they may make the needs of the missions known in the diocese and. may arouse vocations (n. 38). In arousing vocations for the missions care should be taken to set forth the mission of the Church to all peoples and the ways in which various types (institutes, priests, religious, and lay persons of both sexes) try_ to achieve this mission. Chiefly, however, .the special missionary vocation "for life" (nos. 23, 24) should be extolled and illustrated by examples. 7. The Pontifical Missionary Works should be pro-moted in all dioceses; and their statutes, especially those with regard.to the transmission of assistance~ should be duly obser.ved (n. 38): 8. Since.the .offerings given to the missions by the faithful of their own accord are not nearly sufficient, it is recommended that as soon as possible there .be enacted a set contribution, proportioned to the revenues of each, which both the diocese and the parishes and other group-ings of the diocese should pay each year and which should be distributed by the Holy See, all other obligations of the faithful remaining (n. 38). 9. Episcopal conferences should have an episcopal' com-mission for the missions whose, work it will be to foster among the dioceses missionary activity and consciousness and an abiding attitude of cooperation, to be .in contact with other episcopal conferences, and to, investigate ways in which as far as possible equitable arrangements of missionary help may be safeguarded (n. 38). 10. Because missionary institutes remain very neces-sary, all should acknowledge that they have had the work of evangelization entrusted to them by ecclesiastical au-thority in order to carry out the missionary dutyof the entire People of God (n. 27). 11. Bishops should also use missionary institutes in order that they might enkindle the faithful with a desire for missionary activity; bishops should also furnish them opportunities, right order being observed, of arousing and fostering in young people vocations to the missions and of asking for contributions (nos. 23, 37, 38). In order, however, that greater unity and effectiven&s be achieved, the bishops should use a national or regional missionary council which will consist of the directors of the Pontifical Works and of the missionary institutes existing in the country or region. 12. Each missionary institute should as soon as possible take care of its own adaptation and renewal especial!y with regard to its methods of evangelization and of Chris-tian initiation (nos. 13, 14) as well as to its way of living in communities (n~ 3 of the decree, Perfectae caritatis). 13. - § 1. It is necessary that for all missions there be only one competent curial, department; namely, the Sacred Congregation for the Propagation of the Faith. Since, however, certain missions for special reasons are still subject temporarily to other curial departments, there should be established in these other departments a missionary section that should have close relations with the Sacred Congregation for the Propagation of the Faith in order that in the organizing and directing of the mis-sions a completely constant and uniform norm can be had (n. 29). § 2. To the Sacred Congregation for the Propagation of the Faith are subject the Pontifical Missionary Works; namely, the Pontifical Work for the Propagation of the Faith, the Work of St. Peter for native clergy; the Union of the Clergy for the Missions, and the Work of the Holy Childhood. 14. The president of the secretariat for fostering the unity of Christians is by reason of his office a member of the Sacred Congregation for the Propagation of the Faith while the secretary of the same secretariat is included among the consultors of the Sacred Congregation for the Propagation of the Faith (n. 29). Similarly, the Sacred Congregation for the Propagation of the Faith should be represented at the secretariat for fostering the unity of Christians. 15. In the direction of the Sacred Congregation for the Propagation of the Faith twenty-four representatives take part with a deliberative vote unless in individual cases the supreme pontiff should decide otherwise; namely, twelve prelates from the missions and four, from other regions, four from superiors of institutes, four from the Pontifical Works; all of these shonld meet twice a year. Members of this board are appointed for five years with almost a fifth part being changed every year. When they have finished one term, they can be appointed for an-other five years. In accord with norms to be sent as soon as possible from the Apostolic See, episcopal conferences, institutes, and the Pontifical ~rorks should propose to the supreme pontiff the names of those from whom the supreme pontiff may select the representatives mentioned above as + .+ + Implementation oS Vatican II VOLUME 25, 1966 .967 Paul REVIEW FOR RELIGIOUS 968 well as the names of those, including persons living on the missions, from,whom consultors can be selected. 16. Representatives of religious institutes on the mis-sions and of regional works for the missions as well as of councils of laymen have a part in the meetings of this congregation with consultive vote (n. 29). 17. After consulting the episcopal conferences and mis-sionary institutes, the Sacred Congregation for the Propa-gation of ,the Faith should delineate .as soon as possible the general principles according to which agreements should be made between local ordinaries and mission in-stitutes with regard to" the regulation of their mutual, re-lationships (n. 32). In making these agreements consideration', should be given both. to the continuance of missionary work andoto the needs of the institutes (n. 32). 18. Because~ it is desirable that episcopal.conferences be joined intooorganic groups along socio-cultural lines, the Sacred Congregation for the Propagation of the Fi~ith (n. 29) should promote such coordinations of episcopal conferences. " Together with the Sacred Congregation for.the Propa-gation of the Faith, the work of these conferences~ will be the following: 1°. To seek ways, including new ones, in which by joint effort- the faithful and the missionary institutes may insert themselves into the peoples and groups among whom they live or to whom they are sent (nos. 10, 11) and :with whom they should conduct a dialogue of salvation. 2°. To establish study groups who should investigate peoples' ways of thinking about the universe, about man, and about man's interior attitude toward God and who should subsume for theological consideration'whatever is good or true. Such theological study should furnish the necessary foundation :for making adaptations, the consideration ~of which should also be a duty of the aforementioned study groups. Among other 'matters these adaptations should be concerned with. methods of ~vangelizing, liturgical forms, religious life, arid ecclesiastical legislation (n. 19). As far as methods of evangelization and of catechesis ~a~e concerned, the Sacred Congregation for the Propaga-tion of the Faith should promote close cooperation with advanced-level pastoral institutes. As far as liturgical forms are concerned, the study groups should send documents and opinions, to the Com-mittee for the Implementation of The Constitution on the Liturgy. ~As far as the religious ~state is concerned (n. 18), care should be taken that external form (exemplified by ex- ternal appearances, clothing, arts, and so forth) not be given more attention than the religious characteristics of peoples which should be assumed or assimilated to evan-gelical perfection. 3°. To promote at determined times meetings of those teaching in seminaries in order, after consultation with the study groups already mentioned, to adapt courses of study and to mutually exchange information so that better attention be directed to today's needs in the matter of priestly training (n. 16). 4°. To examine the best way in which manpower (priests, catechists, institutes, and so forth) can be dis-tributed in the territory and especially the way in which care can be taken of the scarcity of manpower in places that are highly populated. 19. In distributing resources a suitable part should be reserved each year for the formation and sustenance of the local clergy, the missionaries, the catechists, and the study groups mentioned in number 18. Bishops should send reports about these matters to the Sacred Congrega-tion for the Propagation of the Faith (nos. 17, 29). 20. A pastoral council should be duly established; its work will be, in accord with number 27 of the decree, Christus Dominus, "to investigate, appraise, and draw practical conclusions about matters pertaining to pastoral works," to do its share in preparing the diocesan synod, and to take care of the execution of the statutes of the synod (n. 30). 91. On the missions there should be established con-ferences of religious men and unions of religious women in which the major superiors of all institutes of the same nation or region should take part and by which their undertakings may be coordinated (n. 33). 22. According to possibilities and needs scientific in-stitutes should be multiplied; they should cooperate by common consent in order that the work of investigation and specialization be well organized; and duplication of works of the same nature should be avoided in the same region (n. 34). 23. In order that immigrants from mission countries be duly received and assisted by suitable pastoral care on the part of bishops of countries who have long been Christian, cooperation with missionary bishops is neces-sary (n. 38). 24. With regard to lay persons on the missions: § 1. Urgent emphasis should be put on the following: sincere intention of serving, the missions, maturity, suit-able preparation, professional specialization, and a suffi-ciently long time to be spent on the mission. ÷ 4. 4- Implementation 'Vatican 11 § 2. Consociations of lay persons for the missions should be effectively intercoordinated. § 3. The bishop of the mission locality should be so-licitous [or such lay persons. § 4. The social security of such lay persons should be safeguarded (n. 41). ,÷ ÷ Paul Vi REVIEW FOR RELIGIOUS 97~ THOMAS BARROSSE, C.S.C. Religious Community and the Primitive Chul'ch In the opening chapters of the Acts of the Apostles St. Luke describes how the Church began her life. The Spirit came. The Apostles preached. The gospel was believed. The believers were baptized, and the Church had come into existence. At the end of Chapter 2, Luke furnishes a vignette of life in the primitive Christian community. In Chapters 3 and 4 he introduces the threat of persecution and opposition. Then, once more, at the end of Chapter 4, he provides a sketch of life in the earliest Church. These pictures presented in Acts 2 and 4 are somewhat idealized. In Chapters 5 and 6, he will. quite frankly fill the shadows in: the deceit of Ananias and Sapphira and the grumbling of the Diaspora Jewish Christians against their Palestinian fellow believers. But he wishes first to present the life of the primitive community in its best light so that the memory of the earliest Apostolic Chureh can haunt his Christian readers down through thd years as a model they will want to emulate. ~ The casual, or even the careful, present-day reader of the Gospels of Mark and Luke might form for himself a rather individualistic conception of the ideal Christian: a person who believes (for "he who believes and is baptized will be saved"--Mk 16:16), who loves (for to the questioia, "What must I do to possess eternal life?" thd answer' is, "You must love the Lord your God. and your neighbor --Lk 10:25-7), who is completely detached (for "he who does not renounce all that he possesses cannot be my dis-ciple"-- Lk 14:33), who remains faithful through tribula-tion (for "he who perseveres to the end will be saved"m Mk 13:13). This conception is false, of course, and the Book of Acts, which shows how what the Lord Jesus pre-pared by His ministry and effected by His sufferings and Thomas Barrosse, C.S.C., is on the staff of the general-ate of the Congre-gation of the Holy Cross; Via Aurelia Antica, 391; Rome, Italy. VOLUME 25, 1"966 " ÷ + ÷ Tho~mas Barrosse, REVIEW FOR RELIGIOUS glory actually came to be, makes it very clear that the work of Christ was the creation of a communily of faith, of love, and of hope in the midst of tribulations. Here is the picture Luke paints in Chapter 2 (vv. 41-5): "Those who received [Peter's] word [with faith] were bap-tized"-- a community constituted by faith and baptism. "They were persevering in the teaching of the Apostles" --a community that maintained itself in existence by nourishing its faith. But also a community of love--for "they were persevering., in the common life--hoin6n[a --[which manifested itself in] the breaking of the bread [--the common, eucharistic meal--] and the [common] prayers" but which manifested itself too in their sharing of material goods since "the believers., considered all things common and were selling their property and be-longings and dividing up the proceeds among all accord-ing as anyone had need." Their love was not restricted to the group: they were an open community since "they were persevering daily in the temple., and enjoying favor with all the people." This same picture recurs in Chapter 4 (vv. 32-5): "The whole multitude of believers were one heart and one soul, and no one said any of his belongings were his own, but all things were common for them . " The shadow of the cross, which already falls across the community in Chapter 4 when Peter and John are ar-rested and threatened, gradually crystallizes into a princi-ple of life. It is finally formulated in 14:22 when Paul points out that only "through many tribulations must we come into the kingdom of God." Let us see how much the thought of this ideal Christian community depicted by Luke in Acts influenced the origins of religious life. Students of Christian monasticism (a way of life that would diversify and proliferate into the many forms of religious life which we know today) usually find its be-ginnings in fourth century Christian Egypt. Before that time there existed in the Church both celibates (especially virgins and widows) and "ascetics" (literally, "exercisers" or "practicers"). The celibates felt that it was given to them to forego married life for the sake of the kingdom of heaven (Mr 19:11 f.) or that they had the gift of re-maining unmarried to give undivided attention to the Lord (1 Cot 7:7 and 32-5). The ascetics applied certain New Testament passages--like Jesus' advice to the rich young man to sell all his belongings if he wanted to be perfect (Mr 19:21)--quite literally to themselves in their attempts to live a full Christian life. But the Christian ideal--or the ideal Christian--was the martyr. The martyr was the believer who by his total self-re-nunciation showed his perfect love--and even the celi- bates and ascetics hoped and prayed for the great favor of undergoing martyrdomA Clement of Alexandria in the third century could echo Ignatius of Antioch and Polycarp of Smyrna in the second in saying: "We call martyrdom perfection (telei6sis) not because the man has reached the end (telos) of his life, as others do, but be-cause he has displayed the perfect (tdleios) work of love." e For this reason, it was the martyr who was considered the Christian most resembling Christ and the Apostles. "The Lord," says Clement of Alexandria again, "was the first to drink the cup . In imitation of him, the Apostles as. perfect men suffered for the churches which they founded." 3 Even before, but especially after, the age of martyrs ended, the Church fathers tried to show that other ideal Christians could be found. They pointed out how espe-cially the celibates and the ascetics were, like the martyrs, "athletes" or "soldiers" of Christ who showed their per-fect faith and love by their perfect self-renunciation. If martyrdom might be called a second baptism, so might profession of the celibate or ascetical life.4 In fourth century Egypt St. Anthony turned the private initiative of scattered ascetics into an organized mass movement. Undertaking the life of an ascetic, he learned this virtuous and prayerful way of life from other Christians who lived it more or less in retirement. He came to appreciate from them how he might more literally put the various suggestions and injunctions of the New Testament into practice in his own life. Then after twenty years of solitude and struggle for mastery over himself, he became, at their request, the teacher of large numbers who were stirred by his example. His contemporary and acquaintance, St. Athanasius, in Chap-ter 1 of his Li~e o~ Anthony describes how the Lord "gave Anthony grace in speech so that., he induced many to choose the solitary life." The biographer con-tinues: "From that time there have been monasteries [that is, hermitages] even in the mountains, and the desert was made a city by monks . " ~ Anthony's dis-course on the ascetic life in Chapters 16 to ~ of this work has even been called the first rule of life for monks. x See St. Athanasius, Life of Anthony, Chapters 46 and ~t7, in Early Christian Biographies, trans. Sister Mary Emily Keenan (New York: Fathers of the Church, 1952), pp. 177-8. a Stromata 4, 4 (translated and commented by E. Malone, The Monk and the Martyr [Washingtou: Catholic University, 1950], p. 5). Religious ~ Stromata 4, 9 (translated [and here slightly adapted] in E. Ma- Community lone, The Monk and the Martyr, p. 6). * Malot~e, The Monk and the Martyr, Chapters Three to Six. ~Athanasius, Life o[ Anthony, in Keenan, Early Christian Biog-raphies, p. 149. VOLUME 25, 1966 973 ÷ ÷ Thomas Barrosse, C,.S.C. REVIEW FOR RELIGIOUS 97,1 At times these "monks" (that is, "solitaries") lived two or more together.~ But their association remained limited and voluntary. They were basically hermits (that is, "des-ert"- dwellers) or anchorites (that is, people in "retire-ment"). This sort of life in modified form has continued on in the Church to the present day--in the West among the Carthusians and the Camaldolese, for example, and in communities of semi-solitaries in the East. It won the ad-miration of the' western European writers of the patristic age, and many of them looked upon it as a higher life than the one to which we now turn. While Anthony lived in northern Egypt, another as-cetic, Pachomius, was organizing the ascetical life on another pattern to the south. After some training in the life under another, older man, he began to gather dis-ciples and train them. He organized them into a com-munity-- koin6nla--the very word that Luke uses in Acts 2:42 to describe the "common life" of the primitive Church. He composed a detailed rule for these cenobites (that is, men with a "common life"). Theodore, close disciple and successor of Pachomius, presents it as a "model for whoever desires to bring souls together ac-cording to God in order that they may become perfect." 7 We must not think of it merely as a practical measure to train fervent individuals. If we read on in Pachomius' life, we find that he worked gradually to dispose his disciples "to bind themselves to one another in perfect community after the manner of what stands written in Acts of the believers: 'They were a single heart and a single soul, and all goods belonged to them in common; there was no one who said of what belonged to him, "It is mine.' . s In addition, they referred to one another as "brothers," the term the Book of Acts and the New Testament epistles use to designate the relationship of early Christians to one another. One of his early lives even describes a visit of Pachomius' disciples to Anthony after their master's death, in which the latter declares "that he gathered souls around him in order to offer them pure to the Lord is a fact which shows that he is su-perior to us and that the way he followed is the Apostle's way, that is, the koin6nia" 9 When Pachomius~ disciples press Anthony with the question: "If the common life . is the higher way of the Apostles, then why did you not live in community.?" the anchorite answers that elbid., Chapters 11 and 91, in Keenan, Early Christian Biogra-phies, pp. 145 and 213. * L. Lefort (ed.), Les vies coptes de saint Pachdme (Louvain: Mu-s~ on, 1943), pp. 60-1. s Ibid., p. 276. 0 Ibid., pp. 3 and 65. he had no choice when he became a monk: there were no communities to join.1° This idea that the common life was, in its original inspiration, an attempt to create an ideal Christian com-munity on the pattern of the primitive Church of Acts 2 and 4 recurs frequently and emphatically in the teach-ing of Pachomius' successors. Theodore, for example, says: "It is by a favor of God. that the holy koin6nla ap-peared on earth., by which he made the Apostolic life known to men desirous of modeling themselves after the Apostles . ,, n The idea is found decades later even among the anchorites of the north. When John Cassian, who clearly regarded the eremitical life as superior to the cenobitic, visited the monks of northern Egypt, them-selves anchorites, he learned their conviction that the cenobitic way of life was the Apostles' own foundation! He cites one of the anchorites he interviewed: The system of Cenobites took its rise in the days of the preaching of the Apostles. For such was all that multitude of believers in Jerusalem which is thus described in the Acts of the Apostles--[he then cites Acts 4:32-5 and 2:45]. The whole Church, I say, was then such as now are those few who can be found with difficulty in coenobia. But when at the death of the Apostles the multitude of believers began to wax cold . those who still maintained the fervour of the apostles, mindful of that former perfection, left their cities and intercourse with those who thought that carelessness and a laxer life was per-missible to themselves and the Church of God, and began to live in rural and more seqnestered spots, and there, in private and on their own account, to practise those things wlfich they had learnt to h~ve been ordered by the apostles throughout the whole body of the Church in general . He goes on to explain how they are called "monks" (that is, "solitaries") because of their retirement and "cenobites" because of their community life. He con-cludes: That then alone was the earliest kind of monks, which is first not only in time but also in grace, and which continued un-broken for a very long period up to the time of Abbot Paul and Anthony; and even to this day we see its traces remaining in strict coenobia. The anchorites, he says, began only with Paul the Hermit and Anthony, who were the "flowers and fruit" of the common life.~2 The monastic life, especially in its Antonian form, spread over Palestine and Syria. After the mid-fourth 10 Ibid., pp. 268 and 323. n H. Bacht, "Pakh6me et ses disciples," in Thdologie de la vie mo1n.aos tCiqoune f(ePraernics:e A18u,b Ciehr,a 1p9te6r1 5), (ptr.a 6n7s.lated by E. Gibson in .4 Select Library o[ Nicene and Post-Nicene Fathers, 2od series, v. 11 [New York: Christian Literature Company, 1894; reprinted Grand Rapids: Eerdmans, 1955], pp. 480-1. . ¯ ÷ ÷ ÷ Religious Communit~ VOLUME 25, 1966 975 ÷ Thomas, BarrCo.sSs.eC, . ~EVIEW FO~ ~ELIGIOU$ 976 century it existed in Cappadocia (what is today south central Turkey) in a form that in many ways strikingly resembles the Pachomian pattern but quite ~possibly without any dependence on Egypt. It found an important organizer and legislator in St. Basil the Great. Cappadocian monasticism was exclusively cenobitic, and Basil's Longer Rules tell us why.13 These rules, more a commentary on monastic life and usages than a set of regulations, .begin (Preface) with the question "Why have we come together?" The answer is: "To live the devout life'S---or "To do what God wants." What he wants, he himself tells us(qq. 1-3): "You must love the Lord your God with your whole heart., and your neighbor." Basil goes on to explain the life of monks as an attempt to prac-tice this love. He emphasizes the need of some degree of retirement from possible distractions and the desirability of association with. like-minded companions (qq. 6-7), but he explicitly rejects a solitary life because the love Christ taught us does not permit each p.erson to look simply after his own. concerns while the solitary life, he says, does just this (q. 7). He buttresses his argument on the need for community by numerous New Testament citations on fraternal charity and union as the distinctive marks of those who are one with Christ. He climaxes his remarks by pointing out that life in community preserves what was "characteristic of the saints, of whom it is recorded in the Book of Acts: 'And all they that be-lieved were together and had all things common,' and again: 'And the multitude of believers had one heart and one soul; neither did anyone say that aught of (he things which he possessed was his own, but all things were com-mon tinto them' " (q. 7).14 So important does Basil consider this' union that he will not permit more than one community-one "fra-ternity" or "brotherhood," ag he prefers to say--in any one town (q. 35). Once more, his climactic argument against division into several communities is the 'ideal picture of the close-knit primitive Church sketched in Acts 2 and 4, to which he joins Paul's description of the Church in Ephesians 4. The Basilian community is not so close-knit as to be cl6sed in on itself. If the Egyptian hermits and communi-ties worked not only to support themselves b~t also to be able to give alms?5 the Cappadocian fraternities ran hospices for the sick and the poor, orphanages, and ~Translated in Saint Basil, Ascetical Works, trans. Sister M. Monica Wagner (New York: Fathers of the Church, 1950), pp. 223- 37. 1~ Ibid., p. 252. ~Athanasius, Life of Anthony, Chapter 43, in Keenan, Early Christian Biographies, pp. 174-5. schools, and considered work for the community or for the outsiders more important than austerities.1° They were in a sense "the nucleus and the elite of the 'parish,' and [their] liturgy seems [to have been] identical with that of the local church, but with this difference that the ordinary Christians did not participate in it except to only a quite limited extent." 17 In the Africa that lay west of Egypt the ascetical lif9 was also known. St. Augustine's name is associated with its organization not only because he was among the firs~ bishops to have his clergy live a monastic life with him but because of the letter (n, 211) in which he prescribes observances for a community of women in his diocese and which seems to be the source of the Rule of St. Augustine. In all his efforts to organize monastic li'fe, lie looked to forming an ideal Christian community after the pat7 tern of the primitive Church of Acts 2 and 4. The com-munity of lay monks that he organized shortly after his conversion had as its model, his early biographer Pos-sidius tells us, the "common life" (societas) lived "under the holy Apostles" in Acts. The monastic organi~zation of his clergy in the bishop's house at Hippo had as its purpose, Augustine himself explains, "that, as far as we can, we may imitate the saints of whom the book of the Acts of the Apostles speaks," and he quotes Acts 4.is In his letter to the community of women mentioned above, he begins: "This is what we prescribe that you observe in the monastery in which you live. In the first place, since this is the reason for your coming together, you must live in unity in the house, and you must have a single soul and a single heart turned toward God. You must not speak among yourselves of personal goods, but rather have all things in common." 10 He continues: "It is thus that you read in the Acts of the Apostles that 'all things were common unto them, and distribution was made to everyone according as he had need.' "20 These texts of Acts depicting the life of the primitive Church haunted Augustine.21 He returns to them no less than fifty-three times in his different works. An examina- 18 C. Butler, Benedictine Monachism (2nd ed.; London: Longmans, 1924), pp. 16-7; J. Gribomont, "Saint Basile," in Thdologie de la vie monastique, p. 113. x7 p. Salmon, The Breviary through the Centuries (Collegeville: Liturgical Press, 1962), pp. 130-1, footnote 4. xs For citations and references see M. Verheijen, "Saint Augustin," in Thdologie de la vie monastique, pp. 201-2~ a9 Ibid., pp. 203-4. ~See the entire letter in Saint Augustine, Letters, trans. Sister Wilfrid Parsons, v. 5 (New York: Fathers of the Church, 1956), pp.- 38-51. The passage cited occurs on pp, 41-2. ~ For most of the following statistics and details see Verheijen, "Saint Augustin," pp. 204--12. + + 4- Religious . Community VOLUME 25, 1966 tion of these passages shows that he recognized in this vignette of the early Church a picture of the community of love which Christians on earth should be, made one in Christ by the presence of the Holy Spirit, Himself infinite love--a unity which is at the same time an antici-pation and beginning of the fuller community of love which the Church will be throughout eternity. The life of communities of monks, clerical or lay, and the life of communities of virgins was simply the realization of this ideal by these people in a way not possible for the gen-erality of Christians. Whet/we examine early European monasticism, we dis-cover a heavy Egyptian influence. All over ancient Christian Europe the eremitical life was known and praised. So was the cenobitic. The great organizer of western monasticism concerned himself only with draw-ing up a rule for cenobites. He organized and modified. Up to the time of St. Benedict, Abbot Cuthbert Butler explains, monks, though looked upon as bound, whether by vows or without them, irrevocably to the practice of the monastic life, so that to abandon it was considered an apostasy, still were not tied to a particular monastery or community, but were allowed with little difficulty to pass from one house to another. St Benedict's most special and tangible contribution to the de-velopment of monasticism was the introduction of the vow of stability . [By this means] he put a stop to such liberty of passage from monastery to monastery and incorporated the monk by his profession in the community of his own monastery. St Benedict thus bound the monks of a monastery together into a permanent family, united by bonds that lasted for life.'~ ÷ ÷ 4- Thomas Barrosse, .S.C. REVIEW FOR RELIGIOUS In examining his Rule the casual reader may feel he finds relatively little beyond Chapter 63 (on the order of the community) about the relations of the monks with one another. Several points, however, deserve attention. It is quite clear that all the "brothers"--that is, all the monks--have a voice in the running of the community. The abbot must submit all important matters for the ad-vice of all the brothers, and in even minor matters he must get the advice of at least the older members of the community (Chapter 3). It is clear too that the common life means not only living in the same monastery and praying and eating together but also having all material goods in common--hence, a really extensive sharing of life. In this context the Rule cites Acts 4 three times over.23 .~o ~B Iunt lCerh,a Bpetenresd 3ic3ti n(we hMeothnearc hmisomn,k psp s. h2o7u-8ld; have anything of their own), 34 (whether all should receive necessities in equal measure), and 55 (on the brothers' clothing and footwear). The Benedictine Rule (Prologue) declares as its pur-pose to establish a "school of the Lord's service"--not, however, in the sense of a place one leaves (for example, for eremitical life) when he has learned what is taught there. It is written (as the Prologue goes on to say) for those who will "persevere in the monastery until death." The expression "school" occurs of the Church itself in Christian literature of the patristic period (for example: the school of Christ as opposed to the schools of the philosophers).~4 It is not at all unlikely that it is meant to designate the monastery simply as a community where the Christian life can be lived progressively bett6rmand, of course, the Christian life is radically altruistic. The original Benedictine community was by no means closed in completely on itself. Chapter 53 of the Rule (on the reception of guests) has made BenediCtine hospi-tality proverbial. The monks', readiness to evangelize the countryside around their monasteries (for example, at Monte Cassino) and to go on foreign missions (for ex~- ample, Augustine and his companions, who went to England at Gregory the Great's behest) as well as to open monastic schools shows that they were disposed to work for the larger Christian community both outside their monasteries and in themY~ In short, in this respect the Benedictine community resembled the Basilian--Bene-dict says (Rule, Chapter 73) he owes much to his eastern predecessor--and even surpass~ed it. We may sum up what we have seen so far. Th~ phe-nomenon we call religious life originated in fourth century Egypt where Anthony and Pachomius gave as-cetics an organized way of life to follow. It assumed two forms: the eremitic or solitary form (Anthony's) ' and the cenobitic or community form (Pachomius'). The latter developed remarkably--perhaps independently of Egypt --in Cappadocia under Basil. It also found a great fifth century African organizer in Augustine and a sixth century European organizer in Benedict. Pachomius, Basil, and Augustine found the model of what they ,d~re trying to create in the idealized sketch of the primitive community of faith and fraternal love which Luke pre-sents in Acts 2 and 4. Though the inspir~ition of this vision is not so evident in B~nedict, his Rule, by its introduction of stability, mdr~ effectively provided for ~ permanent community in which the Christian life could be lived to the full, Now let us ask briefly about the other three.elements which today, with the common life, form the canonical -°4 See La R~gle du Maitre, ed. Adalbert de Vogii~, v. 1 (Paris: Cerf, 1964), pp. 115-6. = Butler, Benedictine Mona~hism, pp. 389-90, nuances this state-ment. Religious ~ommunity VOLUME 25, 1966 ÷ Thomas Barrosse, REVIEW FOR RELIGIOUS 980 minimum for the religious state: poverty, chastity, and obedience. How were they viewed by the great organizers? It has been customary for centuries to look upon these three--religious poverty, celibacy, and obedience--as an asceticism meant to counter the obstacles to love, in which, of course, the perfection .of the Christian life consists,zn Today, when it has become the style to dis-parage asceticism, this conception has lost appeal. We must recognize quite frankly, however, that in the early centuries of organized monastic life celibacy and poverty and obedience were repeatedly presented as an asceticism --that is, as a tangible expression of that readiness to leave all for Christ which we can call detachment and which is the necessary condition for love. But--what is of more importance for us at the moment--they were also looked upon as being in themselves expressions of love and means to create the ideal Christian community. The case of poverty is clearest. It is true that we can find numerous passages in the sources we have been con-sidering in which the abandonment of material posses-sions appears as a renunciation--a giving up--of material goods. It appears as a means to cast off "anxiety for the morrow" (Mt 6:24). It is presented as getting rid of one's goods preliminary to the following of Christ (Mt 19:21). But even in the case of the anchorites--for example, Anthony himself--disposing of one's goods usually takes the form of selling them to give the proceeds to the poor in accord with Jesus' counsel to the rich young man (Mr 19:21).27 Even more, after the initial renunciation, the cenobite's possession of anything as his own is r~gularly exchtded by our sources as being opposed to a truly common life. Citations from Acts 2 and 4 freque.ntly serve to exclttde private possessions precisely as infidelity to full community of life. Many of the passages examined above will illustrate this if they are reexamined. Let us, instead, examine one other. St Augustine in his treatise on the Work of Monks indicates both renunciation and community as involved in monastic poverty.~s First, renunciation. He writes: Let us suppose a person is converted to this life from a life of luxury, and that he is afflicted with no physical infirmity.,Are we so incapable of understanding the sweetness of Christ that we do not know how great a swelling of deeply rooted pride is healed when, after the removal of the superfluities with ~See John Cassian, Conference 1, Chapter 6 (in Gibson, Nicene and Post-Nicene Fathers, 2nd series, v. I1, p. 297); Thomas Aquinas, Summa theologiae 2-2, q.186, a.7. ~rAthanasius, LiIe o] Anthony, Chapters 2 and 3, in Keenan, Early Christian Biographies, pp. 135-6. ~ Chapter 25, translated in Saint Augustine, Treatises on Various Subjects, trans. Sister Mary Sarah Muldowney (New York: Fathers of the Church, 1952), p. 377. which his spirit was fatally possessed, the humility of the worker does not refuse to perform lowly labors to obtain the few supplies which remain necessary for this natural life? Secondly, community. He continues: If, however, a person is converted to this life from poverty, let him not consider that he is doing merely what he used to do, if, turning from the love of increasing his own private fortune, however little, and no longer seeking what things are his own but rather those of Jesus' Christ, he has devoted him-self to the charity of common life, intending to live in com-panionship with those who have one heart and one soul in God, so that no one calls anything his own but all things are held in common. Celibacy, of course, was practiced by Christians from the New Testament period itself. The motive St. Paul assigns for it in 1 Cor 7:35 is contemplative: to provide "undivided attention to the Lord." The motive Jesus as-signs in Mt 19:12: "for the sake of the kingdom of heaven" (which means "for the sake of the reign of God") can be considered apostolic: that is, celibacy to devote oneself wholly to the spread of God's reign by the preach-ing of the gospel. After all, injunctions to go out to pro-claim the kingdom without delaying even to bury one's father or to take leave of one's relatives occur in the Gospel (Lk 9:57-62; see Mt 8:19-22). Among the Pachomians, Theodore says: "Let us pre-serve the gift [a reference perhaps to the 'gift' of celibacy mentioned in 1 Cor 7:7 or possibly Mt 19:11] which has come to us beyond the deserts of our efforts. Let. us preserve the law [of the koin6nla], each one of us being a subject of edification for his neighbor." And a recent commentator remarks: The edification of one's neighbor--which means, immedi-ately, of one's brothers--is an essential element of the law on which the koin6nla rests. The realization of this law can-not be attained except when the bonds of purely natural love 'according to the flesh' have been broken and all the brothers bound together in a spiritual love. From this source come repeated regulations prescribing separation from one's family and controlling relations witl~ those who are related by blood.-~ Basil too--one more text will have to suffice--sees the renunciation of one's own family--and even more of a family of orie's own--aS a means to be "brother" equally to all members of the brotherhood. He writes: ÷ Superiors should not allow those who have been perma- ÷ nently admitted to the community to be distracted in any + way--by allowing them either to leave the company of their brethren and live in private on the pretext of visiting their Religious relatives or to be burdened with the responsibility of caring Community for their relatives according to the flesh. The Scripture abso-lutely forbids the words "mine" and "thine" to be uttered ~ Bacht, "Pakh6me,'" pp. 67-8. VOLUME 25, 1966 among the. brethren, saying: "And the multitude of believers had but one heart and ~ne soul; neither did anyone say that aught of the things which he possessed was his own." The par-ents or brothers of a membe; of the community, therefore, if they live piously should be treated by all the brethren as fathers or other relatives possessed in common: "For whosoever shall do the will of my Fathe~ that is in Heaven, he is my brother and sister and mother," says the Lord. In our opinion, moveover, the care of these persons would devolve upon the superiOr of the community.so + + + Thomas Barrosse, C.S.C. REVIEWFOR RELIGIOUS We may find this position somewhat extreme by our standards. The basic understanding of celibacy is what makes the text important to us at the moment, and that basic understanding is clear: the. foregoing of family re-lationships is .the means to effect a more perfect com-munity of life with a larger number of fervent Ghristians. Obedience is more difficult. The anchorite placed him-self under a master or teacher to be trained in overcoming self-will but especially to be educated to the ascetical life. Obedience was an asceticism or a disciple-master re-lationship. The' arrangement was voluntary. The leader-ship of communities was Charismatic: Pachomius' virtue explains the following he had, and after his death his community almost disintegrated more than once until his disciples could agree that the successor was equipped to guide them as Pachomius had been. For Basil, the role of the superior (or the superiors--since there can be several in one "brotherhood"---qq. 26 f.) is to direct and guide the individual "in everything." So too in Augustine (Letter 211). The superior, in short, appears as a sort of rnagister. 'Before thee introduction of stability, the monk could move to another community if he was not satisfied with the gu, idance he was given. When the community became fixed and the superior-ship more institutional, the situation changed somewhat. It~must be admitted that superiors were elected--presum-ably for their leadership qualities. But if the choice was limited to members of the community or other considera-tions Anfluenced the voting, obedience might possibly place a monk under a poor master, and remaining in-definitely under his authority would then be nothing more than ~an indefinitely prolonged asceticism. But perhaps we have missed an important aspect of the superior's role more implied than explicitly stated in our sources--that is, the position of the superior as the center of unity for the community. From the end of the very first Christian century we have a heavy emphasis on the head of the local Christian community, the bishop, as the foctts of the Church's unity, This seems to be the so Question 32, translated by Wagner in St. Basil, Ascetical Wor. ks, p. 295. meaning of Ignatius of Antioch's axiom: "Where the bishop is, there is the church." 81 We must reflect for a moment on this third and perhaps principal dimension of authority as a necessity for any and all community and of obedience as being first and directly the insertion of oneself into a community---or gift of oneself to a communitywand only secondarily and consequently the placing of oneself under a su-perior's authority. The extent of any superior's au-thority is determined by the nature of the community in which it is exercised. If the authority of superiors is so extensive in religious life, it is precisely because the gift we make of ourselves to the community is so extensive: we undertake the sharing of practically the whole of our lives with others--prayer, work, responsibilities, material goods, and so forth. How the authority is exercised--for example, by frequent peremptory commands or by dis-cussions in which a superior usually agrees with the con-sensus reached--is quite incidental to this aspect of re-ligious obedience (though it is less so, of course, to obedience as an asceticism). It might be pointed out parenthetically, however, that the way in which the highest (episcopal) authority was actually exercised in the patristic Church and the way Basil and Benedict speak of superiors exercising their attthority suggests a procedure closer to the second than to the first of these two extremes,a2 Looking ttpon obedience as being sub-stantially the gift of oneself to a community means look-ing upon it in a very ancient and traditional way and perceiving it as an influence over the individual religious in his whole community life, even when the superior actually intervenes only rarely. We have been all too brief in our consideration of poverty, celibacy, and obedience. But perhaps we have 21 See V. Corwin, St. Ignatius and Christianity in Antioch (New Haven: Yale, 1960), pp. 80-7, 192-8, 214, and 256-7. Ignatius phrases it slightly differently in his letter to the Smyrneans 8, 2. Why else is nothing to be done "apart from" the bishop and only that Eu-charist is to be considered valid over which he presides or someone named by him (Ad Smyrn. 8, 1)? He is certainly not thinking of a "power of orders" to confect sacraments or of a "power of jurisdic-tion" if we are to judge from the main thrust of his arguments. There is no church apart from the bishop because he is its "center of unity," to use the phrase Vatican II applies to him in its Decree on the Missionary Activity o~ the Church, n. 30 (just after urging all missionary workers to have but one heart and one soul in accord with Acts 4:32). Interestingly, the Rule of Taiz~ (Taiz~: Presses de Taiz~, 1965), p. 55, opens its treatment of the prior (which is its treatment of obedience) with a brief paragraph on the need for nnity; then it explains: "The prior focuses the u6ity of the commu-nity." ~See Y. Congar, "The Hierarchy as Service," in his Power and Poverty. in the Church (London: Chapman, 1964), pp. 15-79, espe-cially from p. 40 on. + ÷ ÷ Religi~s Community 98-3 ÷ ÷ ÷ Thomas Ba~rosse, C.~.C. REVIEW FOR RELIGIOUS 984 spent enough time on them to show that all the essential elements of canonical "religious life as we know it in the Church today can be conceived of just as the cenobitic life as a whole was at its origins: as part of the attempt to create an ideal Christian community on the model of that idyllic picture of the primitive Apostolic Church which St. Luke presents in the opening chapters of Acts. That the apostolates of the active communities can be fitted into this picture too should be clear from what we have seen of the openness to the needs of the Church of their times exhibited by the Basilian, Augustinian, and Benedictine communities. To show that this concept has not been lost between the origins and our own day, let us conclude with two texts. The Pontificale Romanum, dating substantially from the Middle Ages, contains a ceremony for the profession of an abbot--to be used before he is blessed in case a novice or someone not a member of the order in question should be elected. At the end of the Ceremony, the pre-siding bishop gives a short explanation of what he has done in accepting the profession: Although all of us through th~ grace of baptism are brothers in Christ and have one Father in heaven if, to the best of our ability, we do what he commands, without any doubt we are most closely united when we join ourselves to one another in ~common] prayer and mutual service just as we read the holy tathers in the primitive Church, who had but one heart anal one soul, did. Many of them, their hearts inflamed with the love of Christ, sold their posSessions and material belongings, gathered the proceeds together, and brought them in joy (o t~e Apostles. The Apostles took these proceeds and distributed them to all in accord with the needs of each. So it is that this man [newly professed], under God's inspiration and encouraged by their example, desires to be joined to the community of the religious of [this order]. We grant him

Issue 23.3 of the Review for Religious, 1964. ; PAHL VI On Seminaries APOSTOLIC .EPISTLE To THE PATRIARCHS, PRIMATES, ARCHBISHOPS, AND BISHOPS OF THE CATHOLIC WORLD ON THE FOUR HUNDREDTH ANNIVERS~,RY OF THE ESTABLISHMENT OF SEMINARIES BY THE ECUMENICAL COUNCIL OF TRENT. Venerable brothers, greetings and Our apostolic blessing. The Word of the sovereign God,* who is "the true light that enlightens every man coming into this world,".1 decided to put on human nature for the sake of our eternal salvation and to spend a lifetime among us to show us "the kind of glory that belongs to the only begotten Son Of the Father, full of grace and truth.''~ In the same way He did not con-sider it unimportant to remain hidden for almost thirty years in a simple little dwelling of Nazareth in order that by His prayers to God and by His labor He might fittingly prepare for His apostolic work and give an example of all the virtues. Under 'the loving gaze of Joseph, His putative father, and that of His holy Mother Mary, the boy Jesus "grew in wisdom and age and grace before God and man.''8 Now if all the followers of Christ are obliged to imitate the Word become man, then surely a greater obligation to do so rests on those who someday will. "represent to men the person of Christ Himself both through their manifest per-sonal holiness and through their preaching of the law of the Gospel and their dispensation of the sacraments. The Church is aware that it is the duty of the ministers of Christ Jesus to show themselves as teachers of virtue first of all by their own public example and then by their spoken word; it is in this way that they truly become the salt of the earth and the light of the world.4 Accordingly, from the earliest centuries of her existence, she has taken special pain.s * The official Latin text, entitled Surami Dei V~rburn, is to be found in Acta Apostolirae Sedis, v. 55 (1963), pp. 979-95. IJn 1:9. ~ Ibid., 1:14. ~ Lk 3:52. 4 Mt 5:13-4. VOLUME 23, 1964 257 ÷ ÷ ÷ Paul VI REVIEW FOR RELIGIOUS 258 to see that the young men preparing for the priesthood should be well trained and educated. An important witness to this fact is to be found in the person Of St. Leo the Great, among whose writings is found the following remark: "When the directives of the blessed fathers treated of the choice of priests, they rightly asserted that only those were fit for the sacred ministry who over a long period of time had advanced through each grade of [sacred] duties and who had thereby proved themselves in an acceptable manner; in this way each man's conduct was a testimonial to his life.''~ Afterwards both ecumenical and regional councils gave a certain stability to the ancient customs in the matter; gradually they passed laws and established practices which afterwards the entire Church acknowledged as sacred pre-scriptions. In this connection it is sufficient to recall the sharply delineated decrees of the Third and the Fourth Lateran Councils.6 Unfortunately, however, the evil of worldliness made a continual and deep penetration even into ecclesiastical circles; and the spirit of paganism seemed to revive to a cer-tain extent in the academic world in which the young were educated. For these reasons, the norms previously.laid down by the Church for the training of candidates for the priest-hood were thought to be no longer adequate for the situa-tion. Accordingly, in the fifteenth and sixteenth centuries many thought it absolutely necessary that there should be a reform of morals in the entire Church of Christ and that at one and the same time the candidates for orders should be protected from the dangers threatening them. and that their personalities should be correctly shaped by the efforts of judicious educators and teachers in places adapted to this purpose. At Kome in the fifteenth century Cardinals Domenico Capranica and Stefano Nardini made wholehearted efforts to meet this urgent and pressing need by founding the colleges named after them. In the. sixteenth century St. Ignatius Loyola established in Rome the Roman and Ger-man Colleges, the former for the training of teachers, the other for that of students for the priesthood. At the same time Cardinai Reginald Pole, archbishop of Canterbury, urged the bishops of Cambrai and Tournai to follow the example of ,St. Ignatius; and he himself prepared for Eng-land a decree on seminaries which was confirmed in 1556 by the synod of London and which was published on February 10 of the same year. A few years later, a law composed on the model of this decree was enacted for the whole Church by the Council of Trent. This law was contained in Chapter 18 of the reform decree approved on July 15, 1563.7 ~ Epistola 12, Patrologia latina, v. 54, col. 650-1. ~ Mansi, Amplissima Conciliorum collectio, v. 22, pp. 227, 999, 1013. ~ See G. Rocaberti, Bibliotheca maxima pontificia, v. 18, p. 362; and L. yon Pastor, Storia dei Papi (Rome: 1944), v. 6, p. 569; v. 7, p. 329. Since this year is the four hundredth anniversary of that important decree, the memoryof the event should be all the more carefully brought to mind given ~he fact that the an-niversary year coincides with the holding of Vatican COuncil II. For by convening t~he Council, the Church is primarily concerned with"b~tte~ihg the live~ 0f-the Christian faithful by the enactment of suitable directives; accordingly she will. not neglect to give special attention to that area which is of the greatest importance in the life of the entire Mystical Body" of Christ--the area concerned with the for-mation of those who are preparing themselves for the priest-hood in seminaries. We do not intend to describe here.the procegdings that took place before the confirmation of the decree on the establishment of seminaries, nor do We intend to delay on a Consideration of the. individual prescriptions of the decree. Rather, We are of the opinion that the commemoration of the decree will produce greater good if We emphasize the benefits" that have accrued from it for the Catholic Church and for human society and if We briefly recall to memory some of the principal points which concern the spiritual, intellectual, and apostolic formation of candidates for the priesthood and which, today as never before, require a diligent consideration. That seminaries would be of the greatest benefit to the individual dioceses of the Church was clearly foreseen by the members of the Council of Trent since in their thirteenth session they gave a unanimous vote to the document dealing with them. On this matter Cardinal Sforza Pallavicino wrote the following: "The chief matter approved was the establishment of seminaries. Many did not hesitate to assert that even if no other benefit resulted from the Council this alone would adequately repay all their painstaking labor. For this was considered the most effective means available for restoring lost discipline since it is a rule that the members of any society will bethe type they are brought up to be." 8 The extent of the confidence Which the leaders of the Church had in seminaries as a means to prepare for the renewal of the Church and for the increased holiness of priests can be seen from the fact that soon after the.Council strenuous efforts were made to carry out the prescriptions of the decree in spite of difficulties of every kind. Our prede-cessor of happy memory, Plus IV, gave a foremost example of this when on February 1, 1665, he established a seminary for his diocese of Rome; and in this he had been preceded by St. Charles Borromeo who established a seminary in Milan in the year 1664 and, on a more modest scale, by the bishops ofRieti, Larino, Camerino, and Montepulciano. Afterwards, other bishops, zealous for the renewal of their dioceses See P. Sforza Pallavicino, lstoria del Con~ilio di Trento, A. M. Zaecaria, ed. (Rome: 1833), v. 4, p. 344. + + + Seminaries VOLUME 23, 1964 259 ÷ ÷ ÷ Paul VI REVIEW FOR RELIGIOUS 260 established seminaries, being aided in this by many out-standing persons who were deeply concerned for the welfare of the Church. Among these were to be found in France Cardinal Pierre de B~rulle, Adrien Bourdoise, St. Vincent de Paul with the priests of his Congregation of the Missions, St. John Eudes, and Jean-Jacques Olier with his Society of Priestsof St. Sulpice. In Italy particular praise must be given to St. Gregory Barbarigo who worked untiringly and cease-lessly at the end of the seventeenth century to reorganize the seminaries of Bergamo and Padua; in doing this, he not only took into account the norms laid down by the Council of Trent as well as the example of St. Charles Borromeo, but he also took into consideration the pastoral and cultural needs of the time. The example given by this tireless pastor. to the other bishops of Italy is still vibrantly alive even in our own day, forhe had the ability to combine fidelity to tradi-tional norms with the introduction of innovations. An example of this was his insistence on the study of Eastern languages, since he felt that this contributed greatly to the better knowledge of the Eastern fathers and ecclesiastical writers and thereby to the eventual reconciliation with the Catholic Church of the separated Eastern communities. It was such achievements of the great bishop of Padua that John XXIII, Our predecessor of happy memory, recalled in his homily given on the day Gregory Barbarigo was sol-emnly inscribed in the lists ot the saints. 9 A person has every right to think that from the seed sown in the fertile field of the Church by the decree of the Council of Trent there also flowered forth those seminaries and colleges that exist for special purposes. Such are the College of Propaganda Fide in Rome and the Seminary for Foreign Missions at Paris; such also are ~he various national colleges in Rome, Spain, and Belgium. Accordingly, all the places which, like so many cenacles, exist today in the entire Church for the formation of candidates for the priesthood can be compared with the tree in the Gospel parable which, though originating from a tiny seed, nevertheless grew and increased in size. to such an extent that it could give shelter in its branches to innumerable birds of the air.x° Unceasing thanks, therefore, should be given to God that the following centuries, during which in many countries there were ideologies and practices opposed to the doctrine and to the ~aving ministry of the Church, did not see a cessa-tion in the establishment of seminaries but rather a wider and a larger growth of them. This was true not .only in Europe but also in both the Americas; it was also true in mission countries still to be enlightened by the light of the Gospel: as soon as the Catholic faith struck root~ seminaries were likewise founded. Moreover, the Apostolic See has See Acta Apostolica¢ Sedis, v. 52 (1960), pp. 458-9. x°See Mt 13:31-2. always multiplied its efforts to give to seminaries directives needed to fit in with the pastoral and cultural requirements of different times and places. This area, .which requires great discretion, is onewhich the Holy Spirit, the heavenly source of all the beneficial decrees of the councils, has especially entrusted to th~ suCre/he pastor 6f ~the ;Church.n Hence, while we are treating of this matter, We cannot forget to praise the distinguished work done by Our prede-cessors; among whom the following are pre-eminent: Gregory XIII, Sixtus V,. Clement VIII, Urban VIII, ¯ Innocent XI, Innocent XIII, Benedict XIII, Benedict XIV, Clement XIII, Plus VI, Gregory XV!, Plus IX, Leo XIII, St. Plus X, Benedict XV, pius XI, Pius XII, and John XXIII. Since seminaries have been the object of such great con-cern on the part of the Apostolic See and of zealous bishops throughout the world, it is not surprising that they have greatl~ prospefed, ~hereby effecting the greatest benefits for the Church and for the civil community. It was this matter of the great and outstanding advantages produced by seminaries in the course of time that Our predecessor of happy memory, Plus IX, wished to recall on June 28, 1853, in his apostolic letter Cura Romani Pontifices by which he established the Pio Seminary. In this letter he pointed out to rulers of states as well as to everyone inte(ested in the public welfare that "the correct and careful training of the clergy is greatly conduc!ve to the preservation and pros-perity of religion and of human society and to the defense of truly sound doctrine.''12 This same dose and beneficial link between the religious, moral, and cultural progress of peoples and the existence of a sufficient number of sacred ministers conspicuous for holiness. and learning was reiterated by Pius XI in this important statement: "The matter is the kind of thing that is closely connected with the Church's dignity and effectiveness and even with her very life. It is a matter of the greatest impor-tance for the salvation of the human race since the immense benefits which have been won by Christ our Redeemer are not communicated to men except by the ministers of Christ and the dispensers of the mysteries of God.''~3 Hence We gladly follow the example 0f Our predecessor Pius XII in making use of the apt remark uttered by Leo XIII of im-mortal memory on the subject of seminaries: "The welfare of the Church is intimately linked with their condition.''14 Hence it is that We ask all Our venerable brothers in the u See Acts 15:28. ~ See Pii IX Pontifids Maximi acta, v. 1 (1846-1854), p. 473. ~a The apostolic epistle Off~iorum omnium, Acta Apostolica¢ &dis, v. 14 (1922), p. 4-49. t~The epistle Paternae providaeque, Acta Leonis XIII, 1899, p. 194; and see Plus XII's Per hos postremos annos, an epistle to the bishops of Poland, Acta Apostolicat Sedis, v. 37 (1945), p. 207. Seminaries VOLUME 23, 1964 261 Paul REVIEW FOR RELIGIOUS 262 episcopate, all priests, and all the faithful to express their gratitude to almighty God, the giver of all good things, for the great benefits which have come to the Church from the providential establishment of seminaries. At the same time, We gladly take the occasion of this anniversary to give to all a fatherly exhortation. We wish to remind all the members of. the Catholic Church to be aware of the common obliga-tion they have tobe zealous in giving to seminaries whatever assistance is needed by them. Undoubtedly, the bishops of dioceses, the rectors and spiritual directors of seminaries, and the teachers of the various subjects have the greatest obligation to be concerned for the Complex work of support-ing, forming, protecting, and educating candidates for the priesthood. Nevertheless, their work would be nullified or at least would be mo~e difficult and less effective if it were notpreceded and accompanied by a ready and continual cooperation on the part of pastors and their assistants, of religious and lay persons charged with the education of the young, and especially of Christian parents. In all seriousness, how is it possible to observe the priestly vocation from its first beginnings to its full maturity and not see that, although it is principally a gift of God, it still re-quires the generous cooperation of many persons, clerical and lay alike? Since today's civilization has greatly increased among Christians the esteem and desire for the good things of this world, there has arisen in the hearts of many a less-ened esteem for the things which will not perish and which pertain to the realm of the supernatural. Since this is the case, how will it ever happen that many young men will make a rightly motivated decision for the priesthood if in the homes and the schools where they. grow up they hear the praises only of the greatness and the achievements of worldly pursuits? Few, unfortunately, are the Christians who reflect earnestly on the warning of our Savior: "What profit does a man make if he gains the entire world while losing his soul?''1~ In the midst of the delights and the attractions of this world, it is undoubtedly difficult to apply to one's own way of living the words otthe Apostle: "We do not fix our gaze on the things that are seen but on those which are not seen; for the things that are seen last but for a time while those which are not seen are eternal,''16 Moreover, when the Lord Christ summoned His poor fishermen of Galilee, did He not raise their minds to the contemplation and desire of heavenly rewards? When He saw the two brothers Simon and Andrew busy at their fishing, he said to them: "Come after me and I shall make you fishers .of men.''~v Furthermore, when Peter, acting in the name of the rest of the apostles, asked Him what reward Mk 8:36. See 2 Cor 4:18. xTSee Mt 4:19. they would receive for having left all things for His sake, Christ gave them a definite promise: "I assure you that in the new generation when the Son of Man sits on the throne of his majesty you who have followed me will also sit on twelve thrones to judge the t~4elve ti-ibes of Israel.''~s Accordingly, if boys.and youfig men are to gain and keep an adequate esteem of the priestly life and if their hearts are to have an ardent desire to follow that way of life, it is necessary that an atmosphere conducive to this be created both in the home and in the school. Although only a few of the faithful are called by God to the priesthood ~r to reli-gious life, still all are bound to a life of convinced commit-ment that closely corr.esporids to the norms of supernatural faith,x9 They must, therefore, show the greatest honor and respect for .those who devote their entire lives to their own~ sanctification, the spiritual good of the human race, and the increase of God's glory. It is only m th~s way that the mind of Christ2° will eventually come to permeate the! Christian people and that the number of candidates for the priesthood will have a favorable growth. It is true that the first duty of the faithful withI regard to the increase of the number of priests is prayer to G~d accord-mg to the command of Christ: ~ The harvest xs plentiful, but the workers are few; pray, therefore, to the Lo.rd of the harvest that he send workers into his harvest.''2x F~rom these Words of our divine Redeemer, it is clearly to be Seen that the merciful and sovereignly free will of God is ~o be con-sidered as the primary source from which flows t~e inclina-tion of soul to undertake the sacred ministries. ,It was for this reason that Christ gave the following warn!ng to His apostles: "You have not chosen me but I have chosen you and have appointed yqu to go out and bring f~rth much fruit, and your fruit will endure.''~2 So also St. Piaul, while insisting that the priesthood of Jesus Christ was [greater in dignity than the priesthood of the Old Testament, never-theless taught that every genuine priest depends principally on the divine will, since a priest is constituted by[his nature mediator between God and men: "Every hig~ priest is chosen from among men and represents men in the things which pertain to God . No one takes this honor on him-self but only the one who hke Aaron ~s called ~y lGOd. Much more excellent and much more freely best.owed must we consider the divine vocation to share in the priesthood of Christ, for the same Apostle says: "So also Christ did not raise himself to the dignity of the priesthood., having x8 Mt 19:28. a9 See Heb 10:38. 80 See 1 Cor 2:16. 2x Mt 9:37-8. ~Jn 15:16. 29 Heb 5:1-4. + ÷ + VOLUME 23, 1964 ' Paul REVIEW' FOR RELIGIOUS been perfected, he became the cause of eternal salvation for all those who obey him, having been called by God to be a high priest acco(ding to the order of Melchizedek.''~4 It is with good reason, then, that St. John Chrysostom, when writing of the priesthood, says: "The priesthood is exercised on earth but it rightly belongs to the realm Of heavenly things. For this office was created neither by man nor by angel nor by archangel nor by any created power, but by the Paraclete Himself. He it also is who is the cause why those who are still in the flesh aspire to the ministry of angels."~ It is important, however, to observe that the divine voca-tion to undertake the work of a priest is concerned not only with the candidates' spiritual faculties of intellect and will but also with their sense faculties and with their bodies. This is so in order that the entire person should be fitted for the unde.rtaking of the arduous duties of the sacred ministry. These duties are often joined to hardship; and at times, after the example of Christ the Good Shepherd, they require the laying down of one's life. Boys and youths, therefore, are never to be considered as called by God to the priesthood if, because of insufficient gifts of mind and will or because of innate psychological weakness or bodily defect, they are judged not to be fitted to 9arry out worthily the many duties of that function and to bear up under the burdens of ecclesiastical life. On the contrary, there is a consoling doc-trine in the Angelic Doctor who maintains that what the Apostle said of the first preachers of the Gospel is applicable to every priest. The words of St. Thomas are: "When God chooses persons for some task, He prepares and disposes them in such a way that they are found fitted for that which they are called to do; this is in accord with the statement of 2 Corinthians 3:6: 'He .made us fit ministers of the New Testament.' It is for this reason that parents~ pastors, and all those in-volved in the duty of educating boys and youths must not only create conditions favorable to those who are called to the priesthood and beseech God for the heavenly graces that will increase the number of such; they must also earnestly do what they can to see to it that youths enter a seminary or a religious institute as soon as they clearly manifest and show their real desire to be a priest and their capability for it. Only when this happens will the youths be preserved more securely from worldly attractions and be able to cultivate the seed of their divine vocation in a suitable surrounding. It is then that superiors, spiritual fathers, and teachers--each in his Own way--will begin their work. First of all, they will make a more careful exami- Ibid., 5:5-9. On the Priesthood, bk. 3, n. 4, Patrologiagraeca, v. 48, col. 642. Summa theologiae, 3, q.27, a.4, c. nation of the signs by which it is made apparent that Christ has really chosen these youths as His ministers; secondly, they will help the candidates to the priesthood to make themselves worthy of their lofty task. The educational task to be done in the seminary, directed as it is to the bodily, spiritual, moral, and intellectua~ training of tl~ ~ndidates, is a lofty and a difficult one which is splendidly expressed by the decree of the Council of Trent in these word~: "Nurture them, educate them religiously, and instruct them in ecclesiastical studies.''27 But here there arises a matter of the greatest importance: By what special and indispensable sign is a divine vocation to be recognized? What sign is the principal criterion to be followed in the seminary by those, especially the spiritual director, in charge of educating and training the candidates? Without a doubt this sign is to be found in the candidates' right intention; that is, in the manifest and firm decision by which one earnestly desires to give himself entirely to the divine service. This sign is derived from the prescription of the Council of Trent which decrees that only those youths should be received into a seminary "whose character and will power give hope that they will always be devoted to ecclesiastical service."2s It was for this reason that Our predecessor of happy memory, Pius XI, when he treated of the matter of this right intention in his encyclical Ad catholici sacerdotii, did not hesitate to state: "One who strives for the sacred priesthood for the one noble reason of devoting himself to the divine service and to the salvation of souls and who at the same time has achieved or is in process of achieving a solid spirituality, a tested chastity, and sufficient knowledge---such a one, as is clear, is truly called by God to the priestly ministry.''29 For receiving youths into the seminary, it is sufficient that they show at least the first beginnings of a right intention and of the character required for the priestly role and its duties. But in order that seminarians be rightly promoted to sacred orders and especially to the priesthood, they must give evidence to the bishop or to the religious superior of such maturity in their holy purposes that the latter can come to a certain judgment that before them are persons whom God has chosen.3° From this it follows that an awesome and serious responsi-bility and decision rests on ordinaries since it is their duty to make the final judgment on the indications of divine choice IT Mansi, Amplissiraa Conciliorum collectio, v. 23, p. 147. ~s Conciliorum oecumeni~orum decreta, issued by the Centro di Docu-mentazione, Istituto per le Scienze Religiose (Rome: Herder, 1962), p. 726, 11. 38-9. ~ The encyclical Ad catholici sacerdotii, Acta Apostolicae Sedis, v. 28 (1936), p. 40. 8o See I Sam 16:6. ÷ Semirmries ~OLUME 23, 1964 + ÷ ÷ Paul Vl .REVIEW FOR RELIGIOUS 266 in the candidates for holy orders and since it is their right to call them to the priesthood and thereby ratify before the Church and bring to an effective termination the divine vocation to the priesthood which had gradually come to full growth in the youthful candidates. This power is indi-cated by the following words of the Catechism of the Council of Trent: "Those are said to be called by God who are called by the legitimate ministers of the Church.''31 In our own time it has been a cause of sorrow to Us that some ministers of the Church have defected from their state; this is a calamity that a stricter carefulness in choosing and training candidates for the priesthood might perhaps have avoided. Hence it is that bishops of dioceses should take this oppor-tunity to weigh in their minds the words of warning directed by St. Paul to Timothy: "Do not hastily impose your hands on anyone and do not be a partner in the sins of others.''32 In the preceding we have briefly recalled what is required in those who are called by divine impulse to the priesthood. This is a clear, ready, and stable decision to take up the sacred ministry based especially on the desire to increase the glory of God and to seek the salvation of one's self, of one's brethren, and of all who have been redeemed by the pre-cious Blood of our Savior. It will not be out of place if We now briefly treat of the things which are useful for a perfect and complete training of candidates for the priesthood. Since these matters are of the utmost importance in the life of the Church, they have been frequently considered by Our predecessors. Itwill be worthwhile here to list their more recent writings even though they are known to all: Plus XI's encyclical Ad catholid sacerdotii;83 Plus XII's apostolic exhor-tation' Menti Nostrae;~4 and John XXIII's encyclical Sacer-dotii Nostrl primordia.~ Moreover, there has been submitted to the Second Vatican Council a constitution entitled The Formation of Seminarians. When this is approved, it will com-plete the berieficial decrees of the Council of Trent and the later prescriptions of the Apostolic See. Beyond any doubt it will give a notable impetus to the work of recruiting candi-dates for the priesthood; but more importantly it will con-tribute to the formation of those candidates by the love and exercise of priestly virtue, by the study of the sacred cere-monies, by intellectual development, and by pastoral train-ing. While the norms on seminaries to be issued by the Council are awaited, We think it a duty of Our supreme office to exhort all those engaged in the training of seminar-ians to give keen consideration to the dangers which can Catechism of the Council o.[ Trent, pt. 3, De Ordine, 3. 1 Tim 5:22. Acta Apostolicae Sedis, v. 28 (1936), pp. 5-53. Acta Apostolicae Sedis, v. 42 (1950), pp. 657-702. Acta A#ostolicae Sedito v. 51 (1959), pp. 545-79. diminish the efficacy of the system of training now used in seminaries; they should likewise consider what matters in the training of seminarians should be given greater care. Just as weeds creep into a field that is exposed to every kind of seed, sb there is a danger which seems to threaten the minds of youth more than formerly; this danger is the desire to censure everyone and to criticize everything. What is even more deplorable is the fact that even the youngest are unwilling to bear any restraint whether from natural law or from civil and ecclesiastical authorities; they accordingly strive for unlimited freedom of action. It is not suprising, then, that since the forces of their character are weakened and their aspirations for the true and the g~od are stifled, their sense faculties, both external and internal, reject the needed control of right reason and good will; for they have cut themselves off from the constant and efficacious power of grace and supernatural virtue. From this it naturally follows that young people frequently permit themselves a way of talking.and acting which is inconsistent With those norms of humility, obedience, modesty, and chastity which befit the dignity of a reasonable creature and aboqe all of a Christian person whose very body has become b~ the aid of heavenly grace a member of Christ and a temple of the Holy Spirit. From these indications of youthful superficiality and lack of self-control, who is not able to foresee that in the future these same young people will demand many rights but accept few obligations? Who does not fear that because of these reasons there will be a decrease in the number.of young men who .knowingly and generously desire the priest-hood? Consequently, everything must be combated which is in opposition to a healthy education of youth especially of those who are called by Christ to continue His work of redemption. But what are the means of achieving this? The principal one is that parents and teachers must strive that their sons and pupils, especially those of the more docile and generous nature that is fitted for the priesthood, should be imbued with humility, obedience, and the desire for prayer and sacrifice. Moreover, it is the duty of seminary superiors and teachers not only to protect and increase in their youthful subjects the virtues that have just been mentioned; they must also take care that as the seminarians progress in age there should appear the other qualities of character that are absolutely necessary for a solid and complete moral forma-tion. Among these qualities the principal ones are the inclina-tion to reflection, right motivation in action, the power to make a free and personal choice of the good and even o.f the better, and personal control of one's will and one's body. This serf-control will enable a person to conquer the ira-÷ ÷ ÷ Seminaries VOLUME 23, 1964 267 ÷ ÷ ÷ Paul VI REVIEW FOR RELIGIOUS moderation of self-love, to resist the evil example of others, ~nd to win out over the inclination to evil which arises from human nature with its heritage of original sin or from con-tact with evil human beings or from that malicious and lost spirit who in our times seems to be increasing the fury of his attacks to conquer, if possible, those whom God loves in a special way. With regard to their dealings with their fellow man, those who--with Christ and for Christ--desire to be witnesses before men of the truth of the Gospel which sets men free and saves them,86 should be trained to the desire for truth in word and action; hence they must be trained to the sincerity, honesty, constancy, and loyalty to which St. Paul exhorted his beloved Timothy: "Do not engage in wordy arguments; they achieve nothing except to upset those who are listening. Let your first care be to make yourself acceptable to God as a laborer not ashamed of his work but rightly handling the word of truth.''a~ In order that the personalities of the young be effectively (grrected, that the evil seed of faults and vices be kept out of ~hem, and that the good seed sown in them may grow into health3/trees, it is necessary that due attention be given to. the good qualities which are found in the nature of man so that the work of priestly perfection may rest on the foun-dation of natural virtue. In this donnection the wise words of the Angelic Doctor seem to be especially appropriate: "Since grace does not destroy nature but perfects it, it is necessary that the natural inclination of the intellect should be subject to faith just as the natural inclination of the will is guided by charity.''~8 Still, the good qualities and natural virtues of man are not to be extolled beyond measure as though the true and lasting fruits of apostolic generosity are to be chiefly attrib-uted to human effort. It is also necessary to note that if use is made only of the principles of right reason and of the norms of human knowledge such as those of experimental psy-chology and educational theory, then it will be impossible to educate and form the personalities of youth to the natural virtues of prudence, justice, courage, temperance, modesty, meekness, and the other related virtues. For we are taught by Catholic doctrine that without the healing grace of our Savior no one can keep all the precepts of the natural law and hence cannot attain the possession of perfect and solid virtues.39 From this undeniable principle it follows that in the con-duct of ecclesiastical life it is highly important that human education progress step by step with the education which ~6Jn 18:37; 8132. 2 Tim 2:14-5. Summa theologiae, 1, q. I, a.8, c. s~Summa theologiae, 1-2, q.109, a.4, c. befits the Christian man and the priest in order that the powers of human nature may be enhanced and strengthened by prayer, by the supernatural grace given in the sacraments of penance and of the Eucharist, and by the influence of the supernatural virtues for the.exercise of which the natural virtues serve as a protection and a help. But even this is not enough. As the Apostle warns us, it is also necessary that man's power of intellect and will be subject to the norms of faith and the impulse of charity so that our actions, being performed out of love for our Lord Jesus Christ, may deserve to merit an everlasting reward.4° It is clear that what We have said must be carefully con-sidered by those who are called to be victims of love and obedience with our divine Redeemer for the salvation of mankind and to lead a life of virginal chastity and of external and internal detachment from the passing good~ of this world.In this way their sacred ministry will gain in worth and will become more fruitful. For this reason it will some-day be demanded of them not only to place all their best abilities at the service of their sacred ministry but also to forego even legitimate needs of nature and to endure hard-ship and persecution in order to be faithful and generous in carrying out their share in the role of the Good Shepherd. For it is only right that what St. Paul said of himself should also be said of every faithful minister of Christ: "'To the weak I became weak in order to win the weak; I have be-come ev.erything in turn to men of every kind so that I might save them all. All of this I do for the sake of the gospel that I might bear my share in proclaiming it."4~ This was the way of acting which was observed by the many bishops and priests whom the Church by her canoni-zation of them proposes as examples to all clerics. These, then, are the chief and principal points of training and of ~he spiritual life which outline the important educa-tional work which is entrusted to the superior and the spiritual director of seminaries under the ultimate guidance of the bishop. But added to this must be the conscientious cooperation of the teachers of the various courses who should seek the full development and perfecting of the intellectual powers of the seminarians. From such a cooperative and harmonious endeavor intel-ligently carried out by the superiors and the teachers of a seminary, there will follow the great benefit of a complete education for the seminarians. In this way seminarians will achieve a level of attainment that will not only develop them as human beings and as Christians but specifically as priests who must be completely imbued with the light of revelation, 40See Col 3:17; 1 Cor 13:1-3. 41 1 Cor 9:22-3. ÷ ÷ ÷ VOLUME 23, 1964 ,?.69 Paul VI REVIEW FOR RELIGIOUS the special work of which is to see to it that the priest "is a perfect, man of God ready for every good work.''e It is good here to recall the statement of St. John Ghrysostom: "It is necessary that the character of a priest be like the light that brightens the entire world.''~8 With regard to the intellectual attainments of the clergy, there must be had a competent knowledge of languages, especially of Latin particularly in the case of those who be-long to the Latin rite. History, the physical sciences, mathe-matics, gedgraphy, and the arts should be known by clerics to the same extent as they are known by educated persons of the nation in which they live. But the greatest intellectual riches of the priest are to be found in the human and Christian wisdom that results from a solid and clear training in philosophy and theology according to the spirit, doctrine, and principles of St. Thomas and in a careful and complete. accord with divinely revealed truth and the directives of the Church's teaching. Such a training is given or comple-mented by the following subjects: scriptural exegesis accord-ing to the methods and norms of Catholic interpretation, the sacred liturgy, sacred music, canon law, Church history, archaeology, patrology, the history of dogma, ascetical and mystical theology, hagiography, sacred eloquence, the fine arts, and so forth. As the seminarian comes closer to major orders and in the first years after his ordination to the priesthood, emphasis should be placed on that part of theology which is called pastoral. Every care should be taken that he have an ever more active part in the life of his diocese including divine worship, catechetical teaching, and the stimulation and con-tinuance of apostolic work. In this way the future pastor of souls will gradually come to an early knowledge of his role and duties and will be able to equip himself for it in an adequate and fitting way. And in this matter it will be a great advantage to him to. have a knowledge and training in Gregoiian chant and in sacred polyphony. Then he will be able to give all his studies a single purpose and to direct. all his activity to the salvation of souls in the conviction that all his effort Should aim at .the coming of the kingdom of Christ and of God according to the advice of St. Paul: "All things are yours, you are Christ's, and Christ is God's.''~4 The more that the men of today seem to forget that all things belong to God, so much the more must the priest shine forth in the world as "another Christ"and as "a man of God.''~5 Holiness, then, and knowledge must be the marks of the one who is called by God to be the preacher and the minister of the Word of God, the Redeemer of all men. This holiness, Tim 3:17. On the Priesthood, bk. 6, n. 4, Patrologia graeca, v. 48, col. 681. Cot 3:22-3. Tim 6:11. We insist, must be outstanding, excelling that of the laity and of non-clerical religious; for the Angelic Doctor tells us: "If a religious is without orders," then it is clear that the pre-eminence of orders excels, in point of digni~y, because by holy orders a person is deputed for th~ highest service in which Christ Himself is served in the sacrament of the altar.''46 Accordingly, the life of a seminarian must be distinguished by a fervent devotion to the Holy Eucharist since he hopes one day to be the consecrator and the dis-penser of this sacrament. To this devotion to the Body and Blood of Christ it is proper to add the other forms of devo-tion that are especially consonant with it; namely, devotion to the Holy Name of Christ and to His Sacred Heart. As We come to the end of Our exhortation, We wish in a spirit of fatherly charity to extend Our congratulations to all of both clergies whowork zealously and generously for the recruitment and training of candidates for the priesthood. Our special praise goes out to those who perform these duties in regions where there is a serious lack of priests and where those who prepare candidates for the priesthood must undergo great difficulties and frequently expose themselves to danger. We also wish to congratulate those who, following the exhortations and directives of the Sacred Congregation of Seminaries, strive through writing and through meetings to bring the training of seminarians into closer accord with the needs of various times and places and with the progress that has been made in the field of education, while always respecting the purpose and nature of the sacred priesthood. This way of acting is a significant contribution to the welfare and honor of the Church. At last, beloved sons, We come to you who are living in seminaries under the motherly eyes of the Queen of the Apostles as the Apostles themselves once were in the Cenacle. You are diligently preparing yourselves for the reception of a power that exceeds all human measure~the power to consecrate the Body and Blood of Christ and the power to forgive sins. You are likewise preparing yourselves for the Holy Spirit's abundant outpouring of grace which will make you more ready for a worthy performance of "the ministry of reconciliation.''47 To you We repeat the words of the Apostle: "Let each one persevere in the vocation to which he has been called.''4s Those who wish to work for the salvation of men. in closest union with Christ and who wish to win for themselves a shining crown of eternal glory must respond to the divine call with the fullest docility and the most constant Obedience. Have a heartfelt esteem for the marvelous gift of God to 46 Summa theologiae,'2-2, q.184, a.8, c. 472 Cor. 5:18. ~8 1 Cor 7:20. ÷ ÷ ÷ Seminaries VOLUME 23, 1964 you, and from the days of your youth "serve in joy and exultation.''49 Finally, venerable brethren, We exhort you and express to you Our earnest wish that the suggestions We have set down here out of love of the Church be carried out as far as possible by you in your dioceses, in the flocks entrusted to you, and especially among your seminarians. The witness to Our wish will be Our apostolic blessing which We give in a fatherly spirit to each one of you. Given at Rome at St. Peter's on the feast of St. Charles Borromeo, November 4, 1963, the first year of Our pontifi-cate. PAUL VI See Ps 99 "~. ÷ ÷ ÷ Paul Vl REVIEW FOR RELIGIOUS V. WALGRAVE, O.P. The Contemplative Vocation of Active Monastic Orders Introduction The* following considerations had their origin not only in a personal facing of the problem but also in numerous conversations with members of other orders. The author has had the opportunity to ascertain that the problem of the so-called "mixed life" is being raised everywhere and in almost identical terms,r Religious everywhere are looking for * This is a translation of a revision of the article, "L'avenir des ordres actifs A base monastique par rapport A leur vocation contempla-tive," which appeared in Supplement de la vie spirituelle, n. 65, May, 1963, pp. 206-33. It" is translated by Cronan Regan, C.P., lector of dogmatic theology, Saint Ann's Monastery; 1239 Saint Ann Street; Scranton, Pennsylvania 18504. 1Throughout this article the reader will meet the expression, "mixed life," in a sense that is not quite universally accepted. Among orders of the modern type, by the term "mixed life" is meant the state of all those who lead an intense life of prayer and meditation which overflows into an apostolic life strictly ~.o-called (that is, the ministry of the word, administration of the sacraments, and so forth), with no concern for the kind of means used to preserve or express the life of prayer. By this notion they intend to align them-selves with St. Thomas. However, the latter does not use the term "mixed life." He even refuses (and in this he differs from the more recent conception) to consider as a third kind of "life" the combination of the contemplative life and the active life. Among the apostolic orders which have a monastic foundation, almost all born during the Middle Ages, the use of the term, which they actually borrow from the school of Suarez, is ordinarily limited to the kind of life proper to them: an apostolic life emanating from a contemplative life which is organized after the fashion of strictly contemplative orders. And, ordinarily, they do not speak of a third life but only of a combination of two lives, contemplative and active, the former being the foundation and principle of the whole. In practice, the expression "mixed life" has fallen into disuse. If we now avail ourselves of this situation to use the term in our own way, and especially in its second meaning, it is only because ofa terminologi- Father V, Wal-grave, O.P., is prior of the Dominican Community at Ter-urenlaan 221; Brus-sels 15, Belgium. VOLUME 23, 1964 273 a clarification of the principles and a sharper understanding of the specific difficulties caused by the changes which the sudden evolution of our divilization has brought about. We should not be surprised that the crisis of growth presently running through the life of the Church is also affecting the old religious orders. In these orders too we witness a groping like that of an army which has' lost its way, which gradually finds itself placed in an entirely strange climate, having to live on a newnourishment, forced to face practical problems heretofore unknown. Thus, the religious orders, and in particular those whose religious life is con-ceived as basically monastic, feel that they are coming to grips with a mentality which, at first sight, appears in-compatible with their way of life. They have experienced the infiltration of ideas conceived in a perspective which is foreign to their traditional thought. They find themselves confronting problems which were undreamed of in their founders' day. History shows us that, in its first phase, the spontaneous reaction to such a sudden transition always has a somewhat incoherent character. Very quickly, under the pressure of the general unrest which flows from it, there comes to the fore a liberty of thought and expression which is often disconcerting but which nevertheless seems indispensable in order to clarify the situation and find once again unity of direction. These few pages claim to be no more than a modest contribution to the common effort of seeking light. Certainly the theme is a delicate one, and normally we would hesitate to treat it in public. But this problem is like many others that concern the intimate life of the Church : in the atmosphere of the Council it has been carried to the forum of the Christian conscience, becoming the object of public debate. At this moment in history, we can no longer permit ourselves the luxury of a discreet treatment of long duration. We have to face it in all liberty and frankness. And our conviction that the orders in question, have an irreplaceable role in the life of the Church compels us to meet this challenge squarely. L We Must Choose ÷ ÷ V. Walgrave, O.P. REVIEW FOR RELIGIOUS 274 It is undeniable that in spite of the strong tradition which has always animated them, most of the old orders practicing the life which we call mixed at present lack confidence in the contemplative aspect of their vocation. Often the con-cM poverty. As a matter of fact, in spite of its insufficiency, we cannot find a better term to designate this very precise reality: the combina-tion of an apostle's life with a monastic type of life. Let us add that we are abstracting, and we do so designedly, from any discussion of the distinction or the relative dignity of the "states of life" which could influence the use of this expression. Hence, we use the term in a strictly pragmatic way. templative practice is so inferior to the formula which the proposed life promises that the need for honesty and authen-ticity, so pressing in our day, demands that we abandon this fundamental inconsistency as soon as possible. These are our. only choices: either return to an apostolic life t~ruly based on a real contemplative life; or renounce, purely and simply, the pretense of leading a mixed life. This latter action implies the abolition of monastic observance. General Conditions Jor Revival If we really choose an integral return to the mixed life, we must first of all, in view .of the present crisis, clarify the situation in the light of the original end of the order as well as in that of the fundamental ideas of the present evolution of civilization. Thus we will be able to cethink and, if neces-sary, to revise the choice of means. The return to the primi-tive ideal aims, first of all, at the major components of the mixed life and the ideal proper to the individual order; only after that, and in a conditional manner, at the particular details and observances. AdaptatiOn to modern conditions has no value in itself. Its influence will be salutary only in so far as it facilitates a return to the authentic ideal of the order and effectiveness in the accomplishment of its specific mission. All this effort of revival will bear fruit only if it is inspired by a lived experience ~f the mixed life end if it is guided by a concern for keeping an effective apostolate united to a contemplative attitude which is more than just theoretical.2 A Specific Vocation One of the reasons why our contemporaries rarely get deeply involved in the mixed life is that they are too little conscious of the important role that the contemplati+e apostle fills in the total picture of the care of souls. This is why the revitalization of this life must be made on the general level of the Church, particularly by revealing it as one of the very first needs of the Christian community. Whereas the members of active orders often carry on their apostolic activity in the concrete context of secular life, prepared to perform within it their important and very specialized tasks, the religious who live the mixed life (while they too are in direct contact with the world about them) have, before all else, the task of drawing the faithful to a 2 By "contemplative attitude" we mean that psychological attitude of complete receptivity to the word of God which the contemplative life (the organization of a well determined life which finds a communal expression in contemplative orders) seeks to guarantee and whose purpose is to open the soul to the graces of prayer. Among these graces we single out contemplation strictly so-called: that prayerful and simplified gaze which rests in the loving contemplation of God through His mysteries and in His works. ÷ ÷ ÷ Active Monastic Orders VOLUME 23, 1964 275 spiritual recollection in the world of faith. By their study, by their apostolate, they are to strive, above all else, to safeguard the gospe! inspiration of the Christian life in all its intensity. By their contemplative spirit they are to radiate in the world an atmosphere ~f spiritual, peace Which allows a man to disengage himself from his extreme activism and the "cult of efficiency" which so often affects religion. Based on a Paradox The mixed life is founded on a paradox. As St. Thomas shows in his Treatise on the States of L~e, it is precisely because of a concern for the apostolic end that one takes care of the contemplative life above all. This means that the community life itself must be conceived of in such a way that the apostle, coming home from a very intense ministry, will return each time into an atmosphefe which easily leads him to dwell in mind and heart in the realities of faith. In addition to the vows of religion, this atmosphere results especially from the following elements: the symbolic and rhythmic expression Of communal prayer, a style of life motivated by the desire of living consciously in the presence of God (that is, religious customs, architecture and decor, ~lothing, and so forth), a horarium dominated by this same concern, continual silence and the practice of private prayer which is not prescribed, exterior and interior distance (relative, it is true) from what is current and passing, a certain austerity of life which tends to free the soul for divine things. In brief, this mixed life involves a measure of monastic life.3 A person can hardly maintain this mixed life and its monastic elements for very long nor live it in a fruitful manner unless he really believes that this formula of life has an immediate practical value. At present it is precisely this belief that is missing. We find a magnificent theory (conteraplari et contemplata aliis tradere), but too often the practice is sterile and without conviction. V. Walgrave, O.P. REVIEW FOR RELIGIOUS Ambivalence of the Monastic Element Like the vows of religion and the forms of austerity, the different elements of the monastic life reveal an important ambivalence. Choral prayer, strict silence, a symbolic style of expression, and so on contribute to the flowering of the Christian life and the apostolate only to the degree that they 3 The expression "monastic life" is taken here in the broad sense. That is to say, it does not refer exclusively to monks strictly so-called but to all religious who have in common with them their traditional forms of life, such as we have just enumerated. In this sense one can say that the canons regular and the members of the so-called mendicant orders lead a monastic life, though simplified. However, apart from the Carmelites and in some degree the Hermits of St. Augustine also, none of these orders is really born from monasticism. have been assimilated in a spirit of humble love, completely free from any naturalistic compromise. If observed only in their externals and without a respectful submission, they will hinder spiritual development. On the other hand, a fidelity that is egocentric and perfectionist will seriously threaten the authenticity of this spiritual development and, at the same time, the psychic balance of the person. In each of these cases, the practice of the mixed life will be really disadvantageous to the apostolate: it will limit its quantity without increasing its value. Consequently, we should not be surprised if, in our day, we often find that the renunciation of the effective practice of the mixed life and of the practices of austerity which it implies renders the spiritual life more vibrant and the apostolate more fruitful. But the cause of the spiritual slackening which was experienced earlier is to be found not in the monastic life as such but in the way in which it was undertaken, in the lack of receptivity and of humble respect for those things that are ritual or for observance. Ambivalence of the Apostolic Element A similar ambivalence affects the apostolate with regard to its bearing on the contemplative life, If the apostolate of a religious is animated primarily by his need for activity and personal fulfillment .or if it is dictated almost wholly by a secular messianism (whether or not associated with Christian dogma), it will inevitably end by making his return to the monastic atmosphere unbearable. On the contrary, any apostolate worthy of the name will ultimately lead the soul of the apostle into intimacy with God. His return to the monastery will be experienced as a return into a world conformed to his proper state of soul, and hence as a refreshment. It is understandable that at the same time as the mixed orders are searching for a new equilibrium within a civiliza-tion which has profoundly changed, the superiors are particularly concerned with safeguarding the atmosphere of the monastery and the recollection of the religious from an unbridled activism. But the fear of a committed and intense apostolate indicates just as basic a misunde~:standing of the mixed life. For it is an oversimplification to consider that those religious who very rarely leave the confines of their cloister are better religious. If the religious return spiritually weakened by their contact with the world, it means that their formation in the life of prayer and monastic practice was miscarried. This unfortunate development explains a good number of conflicts which find the superior, who is concerned with guaranteeing the authenticity of the conventual life, in opposition to religious who are animated with a sincere apostolic zeal. 4- 4- 4- Active Monastic Orders VOLUME 23, 1964 ÷ ÷ V. Walgrove, O.P. REVIEW FOR RELIGIOUS 278 The Monastic Renaissance osf the Nineteenth Century We cannot understand the roots, of the present crisis unless we consider the renaissance of monastic life in the last centm'y. Indeed, it is in studying the nineteenth centu.ry that one finds that the causes we have just enumerated are already at work. An egocentric and subjective sensibility inherited from the. proud humanism of the l~enaissance continued to determine the cultural climate of this century. Even the monks, in spite of ~he thoroughly dogmatic em-phasis which characterizes their liturgical piety, in .spite of their expressed desire to deliver themse!ves unreservedly to the influences of grace, were not able sufficiently to avoid being contaminated by this tendency toward serf-fulfill-ment-- ordinarily, of course, under the form of a religious perfectionism. Now, an egocentricity of self-fulfillment easily leads to a fundamental cleavage in the way we experience reality: on the one hand there is an exclusively rational and artificial taking over of elements that can hardly succeed in giving flesh to the original vital movement; and on the other hand there is a pampered sentimentalism (?eligious romanti-cism!) which keeps affectivity and feeling from really becoming interior and personal. It follows from all this. that the religious orientation' was able only feebly to express itself in the symbolic language of the monastic structure, Also, the combination of a cult of the medieval past with the perfectionism already mentioned led the restoration to embrace the conventual observances of the preceding periods in a manner that was too rigid. Hence, despite the Christian grandeur of the renewal of the old orders, despite the holiness and magnanimity of the restorers, the latter were not able to prevent the slide towards a practice of monastic prescriptions that was too little authentic, and hence formalistic. One became very "observant," but rarely contemplative. Distance from the world brought with it an apostolic absence from the world. And, .alongside a way of life that was obviously severe there was often pro-vision for a number of bourgeois satisfactions. In these conditions, it is understandable that sometimes fidelity to the constitutions had already been very hesitant and defective.This would be the case especially in the outlying provinces or among peoples whose thinking lends itself less readily to formalism or to an ideal tinged with romanticism and conceived apart from real needs. This artificiality will have as its consequence that at a given moment many elements of monastic life, and even the very ideal of it, will be experienced as alien elements, as con-tinually burdensome. A crisis manifests itself, one that brings the very existence of the order itseff into question. The Contemporary Reaction The reaction against the exaggerations and illusions of this preceding period, has led us. to an ambiguous position, one from which we must ha~en to free ourselves. The resolute character of this 'reaction is explained by the fact that it is the fruit of a real life experience. This is the case not only among the young who, because of the coinci-deiace of several factors, have never had the opportunity of identifying themselves very deeply with the traditional observances but also among a number of older men who are still conscious of that period when traditions were. never questioned in a critical manner. Indeed, among the spokes-men for the "modernizing" trend we find some religious who were first generously engaged in the way of the "strict .observance." But, not having been able to escape from the influence of a climate of observance which is perfectionist and consequently formalistic, they have experienced in themselves all the narrow-mindedness and all the danger of lack of balance that this sort of thing can bring with it. In the end, it is the desire for a truer Christianity and a freer apostolic spirit which leads them to reject expressly several elements which .are indispensable to a contemplative way of life. But, what is more important, this same trend has plainly been influenced by deviations characteristic of our age: whereas formerly the temper of the age affected religious life only in an unconscious or unacknowledged way, the contemporary generation tends consciously to identify itself with modern aspirations, espousing them even in those things which are incompatible and unassimilable from the religious point of view. Thus, in appealing to the essential (the end), to the functional (the means), and to the authentic (the intention), it turns back on the recent past as ,bearing in itself the proof of the ineffectiveness, religious or apostolic, of much of the traditional "media" of the mixed life, How-ever, this generation does not note that the partial failure of the restoration is bound up with the precise fact that there was too much of a concession to the unrecognized influence of those same too-human evaluations which, in our day, are drivingus to eliminate essential elements of the mixed life. (It is true that since then important changes have been produced in western humanism: thus communal anthropocentrism has replaced individualistic anthro-pocentrism.) The conditioning of a person by the temper of his age leads to another regrettable consequence: that is, an inability to be mov(d by strictly ~eligious values and to be resonant to their proper modes of expression. This phenomenon springs in part from a too earthbound humanism, with which so many persons who desire to belong to God are ÷ ÷ ÷ Active Monastic Orders VOLUME 23, 1964 279 imbued--at least on the level of their automatic and un-controlled keactions. On the level of affectivity, these persons are in a "closed" situation which, in great part, paralyzes in advance every self-offering movement towards the trans-cendent world of the divine and, by the same token, all commitment. A Contemplative Renewal? For some time now a general trend in favor of the con-templative spirit and life has manifested itself almost all over the world. Not on!y do the multiplication of contempla-tive monasteries (especially in countries which are better off materially) or the monastic revival which is springing up in every diverse Protestant milieu bear witness to this, but also the ever increasing number of studies on the subject :. biblical, historical, and theological studies which treat especially the .essence of the religious life, the original con-ception of monastic life, and its function in the ChmZch. + 4- 4- V. Walgrave, O.P. REVIEW FOR RELIGIOUS 280 After the Wave of "Liberation" It is true that up to now a general movement of liberation and of return to authenticity dominates the forward moving wing of the Church to the practical exclusion of every other consideration. It is true that this same movement very much holds the attention of the old orders, which are also preoc-cupied with freeing themselves from all formalism and with not living shut up within themselves. But, once this move-ment has achieved a certain level of maturity, the contem-plative or mixed life will very quickly appear to the Christian elite as an ecclesial task of the.highest importance, In fact, when one stops to consider the very secular perspective in which a number of Christians grasp the great ideas of our epoch (such as: authenticity of life, the reasser-tion of effective values, the communal ideal, "cosmic prog-ress"), we must indeed conclude that rarely before in history has it been so necessary to reaffirm the transcendence of the divine and the folly of the cross. Indeed, it is only in the light of these fundamental truths that we can integrate those modern values with the work of redemption. That is to say that at the very center of Christianity we must encounter men who are manifestly living in the grip of God's reality-- contemplatives. II. Primordial Condition: Grasp the Ideal Later on we will treat some of the methods of self-ap-praisal that have become indispensable for a proper func-tioning of the mixed life. But these subjective means have value only to the extent that they can assure a free flowing of the mystical springs of the religious life, that they can help us realize the primordial condition: a firm grasp of the ideal. What good is it to free the gaze of the heart if it lack a world vision, a great cause capable of raising us beyond our limitations? Indeed, such a vision must become, so to speak, a part of one's psychological structure in such a way that it shapes and gives direction to all of a person's spon-taneous reactions. We are thus led to present two theses: 1. The regenerative role of theology. This global vision which absorbs our attention ever more and more will direct our gaze first of all to the reality of God our Creator and Savior. That is to say, the religious will be penetrated by a theologi-cal total view of the meaning and structure of the Christian life. In it will be integrated the results of the biblical, his-torical, and speculative researches that recent generations have produced. We are convinced, furthermore, that this consciousness of the worth and requirements of the mixed life will emerge only in the framework of a renewed theologi-cal perspective. Hence, a theological emphasis must be present in our religious formation and in our religious consciousness. This dimension must be given in a way adapted to the subject from the very beginning of religious life. 2. Continuity with thefou~nder. The particular order to which a person belongs must be understood in this same global perspective. In spite of its obsession with progress and its constant preoccupation with the future, our own age loves to search history. In view of this, the young ought to be presented with the origins of their order, with the master ideas which, from the beginning, have established its voca-tion in the Church and which are expressed in a certain number of its traditional elements. Thanks to this confronta-tion with living history, the master ideas will come through in their vision of the future as a truly contemporary call. Revision of Observances: Return to the Sources or Adaptation? The return to the sources of the mixed life implies a reflection on the profound meaning of usages and customs, of different forms of traditional expression. An eventual reworking will be constructive only if the following conditions are observed : a) One must know how to distinguish judiciously between the difficulty of application stemming from the fact that a prescription takes its obvious meaning from circumstances that are strictly historical and that no longer obtain, and the difficulty which originates either in the passing insuffi-ciencies of modern man himself or in the present make-up of the order, province, or abbey. In this last case, the question to be asked is not, "How can we modify this prescription? What is there which the present group is right now capable of assimilating?" It is rather, "How can we get candidates better adapted; how can we form the members of the order 4- 4- OArcdti~veers Monastic VOLUME 2~, 1964 28! V. Walg~ave, O.P. REVIEW FOR RELIGIOUS 282 to understand customs of this nature and to have the spir-itual attitude which corresponds to them?" b) The second condition is that the judgment must pro-ceed not only from an historical or psychological knowledge of the factors in question but also from a lived experience of the mixed life that is penetrated with a concern to safe-guard it. This experience can be incomplete on the active side as well as on the contemplative side. In fact, the judg-ment on an aspect of the mixed life can be just as much falsified by an exclusive preference for the elements of the monastic life as by a one-sided orientation towards activity. Once these principles are applied, however numerous the modifications proposed, even if they eliminate some usage dear to traditionalist sentiment, they will not cause any injury to the order as such. Rather, the result will be just the opposite since these changes will be inspired by a sense of the specific purpose of the order and a concern for apos-tolic or monastic effectiveness. As long as these two conditions are not met with, one will argue off the point and will judge to be outmoded or ineffective that which really corresponds with an eternal need of the contemplative soul. This mistake at present threatens in a most serious way the right evolution of several orders with a monastic foundation. Biblical Existence and Monastic Life Among the elements of spirituality which attract the attention of modern man in a special way, corresponding as it does to his own temperament, there is none able to exercise as favorable an influence on the contemplative. renewal as the tendency towards an "existential" attitude conceived within the biblical perspective. Understood in a superficial way, this attitude could easily lead to a militant anti-formalism or to an opposition to every kind of norm or usage imposed in common. Taken in its real meaning (that is, conceiving the order of nature as well as that of revelation as an historic action of the living God who calls me to respond), the biblical attitude of dialogud favors the total absorption of the soul by a personal God, by the living Christ. This personalization of attention and intention signifies at the same time the personalization of the monastic life, of recollection, and of asceticism, constituting by that very fact the best remedy against the subjectivism of every kind which has brought so much harm to the spiritual development of religious milieux. Liturgical Requirements The second element of modern spirituality which brings the contemplative attitude closer to us is the liturgical renewal. The "existential" encounter with the redeeming God is achieved in the liturgy. Now, the contemplative community presents itself as a liturgical community par excellence. The monastic life asks to be nothing else but a continuation of the liturgical action which embraces the whole of life, just as the conventual day should live by the ideas and sentiments brought to it by the Divine Office. It follows that the liturgical~ renewal presently taking place will be decisive in great part for the monastic renewal which is manifesting itself in the old orders. It is, then, of the utmost importance that the liturgy be able to present itself to the religious in a form apt to be lived by them in a personal way. To attain this end it is necessary: (a) that the work of accommodating ceremonial on certain points continue judiciously; (b) that the Breviary be thoroughly revised with an eye to increasing the directly religious value of the texts (that is, Lessons, choice of Psalms and Canticles) ; (c) that, with regard to the Psalms to be recited, we come up with, finally and' in spite of everything, a version that is at once faithful and drawn up in a simple and rhythmic Latin, the Latin of the fathers. Finally, we think it is probable that in order to assure the pastoral efficacy of the choral Office (in mixed orders) it will be necessary one day to adapt part of the Office so as to permit the faithful to participate in it in a direct manner. The "Conventual Brotherhood" As a third element of the contemporary renewal whose conscious engrafting will be of decisive import for the future of that religious life which has a monastic foundation we propose the reinvigoration of the dimension of community. The monastery constitutes par excellence a "brother-hood" united by the bond of charity. The sense of "brother-hood" is the more necessary according as the life of the members is lived in greater silence and solitude. It is a fact that the subjectivism of times past has led us to an individu-alism in thought and feeling so as greatly to diminish aware-ness of the normal connotation of this brotherhood. Also, a stern perfectionism often favored an affective harshness which stripped the common life of its note of spontaneity and cheerfulness. The present reaction against this climate of spiritual individualism is animated, no doubt, by a need for affective liberation. But it borrows its significance above all from the profound need of "socialization" that marks modern man. He wants to live his vocation and fulfill his primary tasks with his brethren beside him in a communion that is really experienced. Of course there are risks. A superficial conception can lead to an absolute "horizontalism," to the detriment of every purely religious value lived prior to the encounter with one's neighbor: a life of adoration and sacrifice lived in silence and solitude. At the same time it can endanger the ÷ ÷ ÷ Active Monastic Orders VOLUME 23, 1964 283 4. ÷ 4. V. Walgrave, O.P. REVIEW FOR RELIGIOUS 284 original meaning of the vows of religion, especially that of obedience. But, understood as it ought to be, this re,empha-sis of fraternal charity w!ll provide a guarantee of authen-ticity for our personal relations with God. Besides, it will favor a conception of the vows that is more complete, more in conformity with the full intention of the counsels of Christ as we find them in the Gospel. The re-enrichment of the vows of religion with a communitarian dimension is an urgent matter. Authority and the Attitude oAr Dialogue Among the direct consequences of accenting the social dimension, a more communitarian exercise of authority should especially be mentioned. This exercise will be based on an attitude of dialogue, a prolongation of that attitude adopted toward God. The conventual "brotherhood" constitutes at the same time a community of endeavor, united especially in a com-mon prayer and work. The superior is above all the repre-sentative of the common ideal of service of God, as the members have freely chosen it and to which they have bound themselves unconditionally. If the religious has bound himself by his profession to a total obedience to the "orders of his superior, this in no wise diminishes the supe-rior's duty of safeguarding and promoting the communal character of the religious undertaking. Thanks to the social orientation of our age, it has become possible to improve yet more the communal dimension of the regime of obedience. This improvement implies, first of all, a more personalized acceptance of the subject just as he is, in a spirit of under-standing and respect, allowing him to express his point of view frankly. This acceptance will correspond moreover to the present tendency of the young to show their superiors a greater openness of soul and a more filial confidence. Secondly, the evolution we have noted will require opportunities for an exchange of ideas on the level of the group as such in preparation for the making of decisions. Whereas up to now authority has ordinarily confined itself to imposing or determining a multitude of individual tasks as though from the outside, it now tends more and more to become the directing principle of a common task, supported by a common thought and activity. The sense of initiative is seeking to find its place in the life of the group as such. This new orientation is fitted to purify the exercise of authority from every egocentric identification of the person of the superior with his power--though it be often uncon-scious. In consequence it will make obedience easier and more authentic, immunizing it from the spirit of servility or shabby calculation. The unavoidable transition in which we are engaged will be favorable to religious renewal only in so far as the superiors do not give in to the current of a false democrati-zation or of a leveling of the transcendent character of authority and its appropriate expressions. The just mean is the more difficult to find as the problem is rather new. There is the risk of improvising, of going beyond that which is compatible with the rule of religious 01~'edidnce: "as a democratic equality in accordance with which a subject would discuss a matter with his superior until they arrive at a solution pleasing to.them both.''4 But, besides that, an even more fundamental condition is only rarely fulfilled. Dialogue within the framework of religious obedience pre-supposes as a common basis for exchanges of opinion a com-mon conception of the ideal and of its elementary require-ments. Now it must be admitted that in active orders that have a monastic foundation this unity of conception is lacking2 The superior who is desirous of preserving essential traditions in the face of changes that are imposed and enters onto the path of dialogue quickly finds himself confronted with an impossible task: he must raise the discussion of a number of delicate questions concerning the religious life which are, .for the most part, based upon a lack of under-standing of the contemplative element and its monastic expressions. Since these problems are very complicated and since there is generally a lack of a clear and firm interven-tion on the part of the legislator and the major superiors, l~e quickly finds himself compelled to be content with a more traditional exercise of power, thus increasing the unrest of his subordinates. From all this, two points clearly emerge: (I) in general, the coincidence of the crisis of the mixed life with the break-through of the spirit of dialogue has much to do with the precipitancy with which the dismantling of the contempla-tive and monastic regimes is being accomplished in the orders in question; (2) the reassuring or reform of this regime must begin with a renewed insight into the very idea of the mixed life and a renewed recognition of the internal coher-ence of its essential elements. In Quest of Evangelical Poverty The renewal of the mixed life is inconceivable without a rediscovery of poverty. This is the case primarily because the contemplative attitude is essentially oblative, and thus it is in contradiction to our possessive instincts. The purifica-tion of these instincts presupposes a detachment which is not simply one in principIe but one that is sensibly felt. The problem becomes especially disturbing when we view it from the ecclesial angle. Our witness to God's tran-scendence loses a great deal of its force as long as we do not 4 Plus XII, Altocution to 30th General Congregation of the Society of Jesus, September 10, 1957, The Pope Speaks, v. 4 (1957-1958), p. 449. ÷ ÷ ÷ Active Monastic Orders VOLUME 2~, 1964 285 ÷ ÷ ÷ V. Walgrave, o.P. REVIEW FOR RELIGIOUS 286 clearly appear freed from the tyranny of material wants and the cult of security which characterizes our age. Our better Christians sense this connection vividly, If they suffer from their submersion in material needs, it is often because they recognize therein a lack of faith in God and in the message of Christ. And it is in vain that they seek in us, through our effective detachment, an indisputable expres-sion of this faith. The question is urgent: how can we conceive for religious life an expression of evangelical poverty that is appropriate for our age? How can a real sense of Christian risk be joined with the functional realism we must have? This inquiry, and it is becoming more and more lively, will not cease until the adequate answer has been fofind. Finally, we cannot close our eyes to the destructive misery of the underdeveloped world which is aggravated in propor-tion to the development of our wealth. In our era, when man's awareness has acquired a "planetary" dimension, the desire to live in conformity with the poor and suffering Christ--an essential trait of religious life--seeks inevitably to incarnate itself in a style of life which, by solidarity with His disinherited brethren, leaves flatly behind the arrogant abundance which surrounds us on all sides. Remoteness from the World Among the modern currents Which have a rather negative signification for the mixed life, special mention should be given to the tendency to exteriorization and immersion in contemporary affairs. Now, ih an apostolic community with a contemplative foundation, one must always maintain, in spite of the lively attention he gives to the evolution of this world, a relative, but quite apparent, distance .from things of present interest. This distance finds expression in the cloister, a material and spiritual partition which moderates com-munication with the world outside. For the moment, the preoccupation with an apostolate adapted to the style and rhythm of our civilization tends to neutralize completely this function of the cloister. The principal objection to the traditional viewpoint is that the modern apostle must keep up with the political, social, and cultural events of the day, just as his hearers do, by the many means of communication: radio, television, films, magazines, and so on. Such a conclusion is precipitate and rests upon a funda-mental confusion. The unlimited multiplication of contacts with present-day happenings is not the means that will bring us an understanding of modern man. By modelling our life on that of a Christian in the world, by introducing the mass media of communication indiscriminately as habitual elements in our life, we destroy that very perspec-tive which is so important for judging the true direction of current events. Moreover, we make too difficult the attitude of recollection and searching for God; and this is the very raison d'etre of the whole monastic apparatus. Nor should one imagine that intensive contact with the world will favor the efficacy of. our specific, mission. For the word which takes its il~sp~ration from this'contact only rarely communicates the Gospel message to the deepest aspirations of the modern soul. The resulting presentation may indeed be more "striking," but it will always be too facile as well. The primary conditions for a true understanding of and fruitful approach to modern society are of quite a different nature. What we must have are, first of all, a knowledge of human nature, just that, acquired through a humble self-knowledge as well a~ by other means; an authentic esteem for earthly values which will permit us to be in empathy (free from all religious smugness) with the man of-today as he is; and an extensive understanding bf the formation of contemporary civilization and its in.n.er logic. However, along with all this it would be highly desirable not only to initiate the young religious methodically into the world that the communications media evoke but also-- parallel to what will be said on the matter of formation for the mixed life--to arrange intensive contacts with certain representative milieux of present-day society. Thus, the approach to the modern world will be prepared not by a process of lowering the plane of conventual life to the level of the world but by a better general formation and a conscious and well-guided initiation. Reinvigoration of Monastic Initiation If the mixed life is to be more than a formula and if the contemplative element is to maintain its elementary solidity at the heart of the .apostolic life, a solid initiation to the monastic manner of living has to be provided. Among other things, such an initiation will demand: a) That young religious be taught to avoid all confusion between end and means, between .the essential and the accidental. Let us add that the "functional" or practical mentality, which is characteristic of the new generation, will for its part be able to exert a tonic influence on the spirit which animates observance and worship, b) That the young also be taught to respect the necessity of using means as well as their proper finality and to be attentive to details. This attitude presupposes, first of all, an understanding of different observances and forms of expression; more than ever before it must be shown (in a solid and carefully studied way) how these different practices correspond on the one hand to what is eternal in the needs of man and on the other to what is of positive value in modern aspirations. Further-more, it presupposes an awareness that the assimilation of ÷ ÷ ÷ Active Monastic Orders VOLUME 23, 1964 + ÷ V. Walgrave, O.P. REVIEW FOR RELIGIOUS 988 rites and observances, of chant and psaimody demand-_ - precise knowledge of various details and an unreserve~l commitment to their practice just as mastering a modern technique does;in fact, in both cases it is "virtuosity" which will permit a person to handle the "technical" means in a way so fluent that his mind, freed by this from all serf-conscious hesitation, will easily be able to turn toward the essential (in the case that concerns us: to aim at spiritual realities through the external "media," to integrate these "media" ever more and more into the spiritual movement of the soul towards God). This line of thinking leads us to formulate two theses in a more explicit manner, which once admitted will profoundly modify the pedagogical perspec-tive of the old orders. Integration of Personal Self-Awareness Very often the old orders consider it an element of their ascetical excellence that,, simply by the fact of their com-munal liturgical and monastic framework, they lead their members to an attitude of religious "objectivity," permitting them to go beyond a subjectivist self-awareness. It would be enough to hand oneself over unreservedly to this framework. This optimistic point of view seems to us completely outmoded in view of the psychological evolution that .is presently at work in mankind. With Rfgamey we posit the thesis that, for the self-aware type of person which modern man often is, a return to a "naive" attitude before the invitation of the transcendent is no longer possible. It is hardly a matter of adopting an attitude of pure objectivity and simply leaving the subjective aside. Many times one can conquer subjectivism only by going to the end of the road of self-awareness. III. Psychological Methods It follows that the renewal of the contemplative and mixed life---forms of life which, more than any other, require an objective attitude of soul--will be greatly assisted by in-troducing modern psychological methods in the formation and direction of the individual as well as in group work both within and outside the monastery.5 It is a question here of methods, basically very simple and human, which are more and more leaving their mark on the dynamic structure of the new society: methods of adapting to the social milieu and the mechanical aspects of our civili-zation, methods of individual and public relations, and so on, The younger generation accepts this very readily, moved as it is by that realism which accepts the complexity of 5 To avoid any confusion, let us say in advance that by the term "psychological method" and others like it we never envision psycho-analysis, which will always be a matter for specialists and which should be used with the greatest prudence. psychological facts, even blazing a trail through this como plexity to a new kind of simplicity, a simplicity that is arrived at by conscious, technical analysis. When secular businesses and organizations are profiting extensively and in a very concrete way from these multiple insights into the nature of maii~ it is unthinkable that we who are engaged in an enterprise much more important should neglect appealing to these same means--and that sometimes for lack of simplicity. For a Better Self-Knowledge As a first result of adopting modern psychological meth-ods, we would mention a Serf-knowledge that is more pro-found and better assimilated. In fact, contemporary psy-chology offers us an analgsi~s of the very depths bf the soul, that is to say, of those unconscious or barely conscious motivations which determine the. worth of a subject's involvement in an ideal. It makes us see the different types or psychological structures which can result from these motivations, the direction that the person's evolution receives from them, and the symptoms whose recognition will permit us to adjust these structures. The initiation into this "motivational" knowledge of oneself presupposes the' elaboration, based on what is called depth psychology, first, of a typology of the motiva-tion which dominates the commitment in question (here, in religious life), and secondly, of a method of individual formation with a view to acquiring a like serf-knowledge. This kind of self-knowledge will make it possible for the reflexive man to rediscover the attitude of spirit, feeling, and body that is called "objective." This attitude will mean for him a psychological facility in leaving the self behind and so arriving at a truly contemplative orientation. Psychosomatic Problems and the Contemplative Attitude Modern psychology has also served to draw our attention to the meaning of a certain number of psychosomatic phenomena.We have not hitherto taken sufficiently into account the fact that they are the symptoms of a psychic (if not moral) selfishness and that they also constitute a serious obstacle to the normal development of the contem-plative attitude and, consequently, of the apostolate it ought to inspire. Of these we may mention: general unrest of mind and body, an always hasty manner of acting, a yen for activity and change, impatience, certain forms of ennui-- understanding each of these traits as a permanent disposition which clearly dominates the psychological make-up of the subject. Indeed, the psychosomatic disturbances in question will often be largely the effect of contamination by the modern ÷ ÷ ÷ Active Monastic Orders VOLUME 23~ 1964 289 ÷ ÷ V. Walgrave, O.P. REVIEW FOR RELIGIOUS 290 environment. But the mentality and patterns thus trans-mitted grat't themselves very naturally onto the seN-centered elements we always have within us. It is from these thht they receive their stability, while keeping their own form of expression. Hence, to avoid these disturbances or to prevent their growth, we must, before all else, call upon this self-knowl-edge which we have just sketched. The lived discovery of their ~elf-centered roots and the humble acknowledgment of the voluntary element which can be mixed in there will be decisive in the transformation of the personality in depth. In the second place (and only in the second place), there is the question of influencing the psychosomatic dynamism by methods which approach it directly on its own ground. The modern world, suffering so much from nervous over-stimulation, appears to be turning more and more toward a number of related techniques (Zen Buddhism, Yoga, etc.), seeking there, in an atmosphere of quasi-religion and mysticism, for definitive deliverance from its anguish. Everywhere one comes across religious who are seeking in some of these means a tonic for personal dynamism. It remains to be seen how far these techniques will be useful in the spiritual ascent of the Christian--the authentic fruit of grace. Classic Laws o3r Spiritual Evolution The renewal of methods of formation and direction should be accompanied by a restoration of the classic doctrine of the fundamental laws that govern the evolution of the interior life. At present, this doctrine is neglected almost everywhere or-is even unknown. The teachings of a Saint Thomas Aquinas or a Saint John of the Cross on this subject would seem to most people to be of little more than theoretical interest, treating of things which undoubtedly happen somewhere in the Church but which it would be dangerous to try to situate in our everyday lives. Now, it is necessary to bring clearly to. the fore the truth 'that the laws in question' truly dominate the evolution, the success or failure, of life in religion. Monastic life is only a .particular area of application of this same process of as-similation. This means that, just as it is true of the life of prayer in general, so also the regimen of monastic observ-ances and the following of the evangelical counsels can obtain value as an authentically religious expression only through a period of aridity and trial during which a humble perseverance assures us of the purification of our profound automatic responses and desires. Without passing that way, one cannot judge the Christian value of the elements which make up this life. Where, for example~and it is so often the case~monastic prescriptions are assumed only as a social arrangement that is the obiect of a critical regard or a playful benevolence, then they will become in fact, and very quickly; a useless piece of baggage. "Inevitable Crises Sincere personal ihvolvement' in the religiogs life and its process of evolution will inevitably lead a person through one or several cri~es of alienation and interior solitude. In fact, life in a re.ligious house, above all where that life is fundamentally monastic,'makes us enter upon a Christian perspective that is very clear, even radical. Everything there expresses the Christian'.s conversion to God. Intimate identification.with its specific forms of expression obliges us to a theocentric rearrangement of our spontaneous judg-ments, to a conscious revision of our earthly and culpable self-centeredness, a real "metanoia" of soul. This transition involves a man in a kind of migration. For, while advancing into this new country, we are leaving to that extent an old land so close to our heart. The feelings of strangeness and loneliness are only the expression on a psychological level of this spiritual exodus of the soul. "The resoluteness and perseverance with which we go through these often difficult periods express in a normal way the Christian commitment which inspires our presence in the religious house. Thus it is evident that these difficult passages are of extreme importance. Often, unfortunately, spiritual di-rectors seek only to "cover up" these crises, preoccupied as they are with avoiding all discouragement or nervous tension. Now, it is only by penetrating and making one's own the inner meaning of this situation while carrying on a dialogue of love with God that one will come to the point of a definitive entry onto the path of religious or monastic life. Only in this way can the nearness of God and the symbolic world of the religious house (above all, if it be basically contemplative) become for this person a place where he is truly at home. This means that the spiritual attitudes which correspond connaturally to this milieu have drawn to themselves and thoroughly assimilated the pro-fotind forces of our spontaneity. Formation to the Mixed Life It is characteristic of the mixed life, as we have said, that the apostolate, the end of the order, is intimately bound up with the contemplative form of life. Evidently, the harmoni-zation of these two attitudes, contemplative and active, is not easy for anyone. From the viewpoint of formation, it requires not only a preparation for a contemplative attitude (all the more explicit as it will have to be able to witl~stand the skirmishes and shocks of an intense activity) but also a formation to the mixed life as such. This seems to us to imply that the young religious be given + + + Active Monastic VOLUME 23, 1964 291 V. Walgrave, O.P. REVIEW FOR RELIGIOUS brief and well-defined apostolic tasks even .before the end of ¯ their theoretical education. This formation should be completed later, during the first period of the apostolate, by a kind of guidance not unlike the "supervision" used in the formation of social workers. It will be aimed not only at the strictly technical aspects of the apostolate and its religious efficacy in souls but also fat the personal problems posed by the attempt to reconcile action with the requirements of the contemplative life. The method of "supervision" is basically simple and .natural, but it requires a technical preparation. Its practice takes much time, requires great effort and a perfectly com-mitted interest on the part of the '~supervisor," Let us repeat here that the functional simplicity which it supposes cor-responds perfectly to the spiritual .orientation of the new generation. Taking into account the daring nature of the enterprise, one might finally ask if the formation to the mixed life, in order to be sufficiently efficacious, ought not to be completed near the end of the first active period (33-35 years of age?) by a return of several months duration to a way of life more " clearly contemplative. This period of "retreat" would per-mit a reappraisal in depth of the genekal direction that one has taken in his life as well as of the various notions that have been the basis of his spontaneous action. In this way could be prevented certain fixations in the realm of our judgments and inner attitudes which often seriously hinder the progress of the soul as well as the fruitfulness of the apostolate. Besides, this period.would make available the time necessary to fill up those gaps in one's knowledge (Sacred Scripture, dogma, or moral) theology which he has felt to exist during the course of his ministry. In general, when in the milieu of the ancient orders such an idea is easily rejected, this is not because (as is usually pretended) a return to an intensified recollection would be something superfluous for us who lead a partly contempla-tive life. On the contrary, if the very idea of such a return is enough to cause an unpleasant chili (another novitiate D, it is because we have never deeply assimilated the con-templative part of our life. Another indication of this situation can be seen in the many mitigations made for some time now in the arrange-ment of the annual retreat. It is true that these mitigations often increase the spiritual yield of the retreat. But this comes simply from the fact that the subject himself has become incapable of giving himself profoundly to a.re°re exacting regimen. Such a program represents an ideal from which he feels too far removed and in which he hardly believes any more. His need for authenticity impels him to reject it. IV. True Religious Houses If an order of mixed life is to be able to live up to its vocation, it is necessary that the majority of its members really participate in this type of life by residing in a "nor-mal" religious house; that.is to say one in which,the monastic prescriptions of the particular order are honored. In many countries the number of these houses is limited to the houses 'of formation. This amounts to saying that in practic~e the "mixed life" is conceived of in two successive stages: a contemplative regime, preparing for a life that is merely active. Even more complicated is the question of determining how large a house should be in Order that'it can provide the minimum requisite for monastic life and atmosphere while at the same time giving its members the freedom necessary for an active ministry. This will depend very much on the general conception of the particular order: 1. In an order whose tradition has always placed the accent upon a retired life in a strongly contemplative environment and that has conformed its methods of aposto-late to that, the number could be smaller than in another which conceives of its apostolate as a vanguard dialogue with the world on the mov, e. 2. In a mixed order where the contemplative life is founded moreover on the communal framework of choral office and monastic observances (such are the orders that are heirs of the canons), it would be very difficult to preserve its proper life without a system of large religious houses (about twenty persons in the Case of a very active order). The Choice o j: Tasks For the mixed life to be the rule rather than the exception, it will be necessary clearly to distinguish between the tasks that are reconcilable with this life and those which are not, whether by their nature or in the conditions of their exercise. In general, the acceptable tasks will be ones that have a directly religious meaning and that can be arranged in such a way as tb permit those engaged in them enough time for periodic and sufficiently prolonged stays within the religious house. From this it follows that the taking on of parish work ought to be exceptional. The repeated appeals on the part of certain dioceses or centers of pastoral studies to enlist the mixed orders into the pafochial framework imply a mis-understanding of the nature of their vocation. In the long run, the Christian life of a particular region, will not be enriched by taking religious away from a form of life that has an authentically contemplative orientation. Entirely other is the question of knowing whether the ÷ ÷ Active Monastic Orders VOLUME 2,~1 1964 293 rather large number of pi'iests living in the religious houses of these orders really means a sterile hoarding of elements that would be very useful f~r the apostolate~if, in fact, their monastic activity constitutes a waste of precious capital. Indeed, even if there is question of fervent priests, the result of their affiliation to a religious house will be rather negative if, psychologically speaking, they have not really entered into this monastic framework, making their own its proper orientation. If this is the case, would it not have been pref-erable forthem to have entered a diocese or a congregation with purely active g~als? This being the situation, if one wants to make it evolve in a direction more 'invglved in pasto(al work, he runs the risk of eventually compromising the future of a form of religious life that is extiemely impor-tant for the Church. Finally, we call attention to the fact that it is easier than it used to be for a mixed order to limit itseff to its specific vocation. The existence of.a number of "active" orders and congregations frees us from having to handle, many apostolic functions for which, in the past, we were the only ones available. A More Specialized Recruiting A profound unawareness concerning 'the ultimate objec-tive and the requirements of the mixed life reigns almost everywhere in the orders in question. As an inevitable consequence, a great number of people have beenallowed to. enter who are incapable of living the life in its specific sense or who are little inclined to do so. The presence 0f.these members is undoubtedly one of the greatest obstacles to the restoration of a mixed life worthy of the name. A more realistic and stricter recruiting of candidates is necessary. It is not enough that the candidates be truly interested in the specifically aPOstolic end and works of the order. Too often the monastic element and the contemplative orienta-tion are seen as secondary to the apostolic element and accepted only as something "thrown in for good measure." Enr611ment under this condition is devoid of meaning. In view of the present need for authenticity, the presence of a number of subjects so disposed must lead to an ever more radical dismantling of the monastic character of these orders. V. Walgrave, O.P. REVIEW FOR RELIGIOUS 29,1 The Drive to Power and Fidelity to Vocation A group's attachment to its own influence in the Church is bne of the most frequent causes of an order's estrangement from its primitive vocation. Social psychology has convincingly shown how the drive to power can unconsciously inspire even altruistic and well-intentioned plans. It is this same process which is more or less at work in every society, not excluding the most sacred, and it constitutes that "too human" aspect of it which we must understand but never approve. Orders of-mixed life are especially, vulnerable to this tendency because they have to .defend their clearly contem-plative attitude against the pressure of an apostolic posture which is very conspicuous in the Church. The presence.of this danger is seen in the following practices: taking on tasks that are too numerous or unsuitable to the specific vocation; a view of the apostolate that is spontaneously in a spirit of competition; multiplication of small houses; lack of discretion in admitting 9andidates for the sake of numeri-cal success; a distorted presentation ofthe order's ideals, and so forth. The Christian world is less and less inclined tO accept in the Church and in the religious orders this com-promise between moral authority and the drive--whether conscious or unconscious !o domination. Consequently, the orders will see themselves obliged to conceive of their corporate orientation in a more spiritualized, more evangeli-cal manner so that the sense of their size and concern for their influence will no longer exert such pressure on fidelity to their ideal. The future of the mixed life can only gain from this. Are the Mixed Orders Too Numerous? Once we admit the ideal and logic of the mixed life in all their intransigence, we can no longer keep from asking whether the number of these orders is not too great to allow each to respond fully to its vocation. For the person who attaches more importance to spiritual fecundity than to the natural tendency to survival, the question is only too serious. Let us add two points which throw light on the import Of the problem. On the one hand there is the already wide-spread difficulty the contemplative life experiences in supporting itself in the midst of the contemporary world. On the other, it must be remembered that almost all the great orders of the Middle Ages have taken new life while a considerable number of new congregations have arisen by their side, each of them seeking to attract the necessary candidates. ÷ ÷ ÷ Acti~ Monasti~ Orders VOLUME 23s 1964 THOMAS DHBAY, S.M. Updating Puzzlements Thoma~ Duba]~, S~M., is spiritual dr-rector at Notre Dame Seminary; 2901 South Carroll-ton Avenue; New Orleans 18, Louisi-ana. REVIEW FOR RELIGIOUS Anyone even mildly acquaintedwith the thinking of our American sisters in these mid-sixties is aware that there is.a steadily increasing and animated discussion among them dealing with projected apostolic changes in the life of religious women. And as his acquaintance is deepened, he becomes aware that the sisters'-reaction spectrum to the current theory and practice of apostolic adaptation ranges all the way from an eager, impatient enthusiasm through a wait and see interest to a fearful apprehension that the new is going to swamp the old. In our view the overall situation is healthy and the discus-sion beneficial; but, as is commonly the case, not everything that fs being said is of equal value. Some of it is occasioning pet~plexity--and, in a few instances, we think anxiety not too strong a word--among a significant number of our sisters. Even though disturbance is not absent among older religious, we are particularly concerned with the yotinger. Despite their great good will and partially because of it, these latter are especially susceptible to harm resulting from uncertainties in their formation and clashing theories in their reading. Our purpose here is threefold. We wish first of all to suggest two or three formulations of the updating adaptation problem, not merely in. general but as it affects the typical individual religious. Then we propose to set down as .we understand them the causes of the impatience of one group of sisters and the reasons for the fears of a second group. Finally we shall trace out the general lines of procedure which Sacred Scripture and the magisterium of the Church present as guides to religious communities in their actual efforts at aggiornamento. Formulations of the Problem In its popular form our puzzlement may be said to con-sist in conflict between the new and the old in contemporary religious life. Constitutions are currently being modified by general chapters. Some religious feel that the changes are not drastic enough; others are persuaded that they are too drastic. Some have no set opinion but simply wonder what is essential and what is not. This popular perplexity is sharpened by newly appearing books and articles and addresses that recommend apostolic practices at variance with traditional approaches. Many sisters could hardly be more wholehearted in their agreement with the recommen-dations, while others wonder whether they will work with women. The tension is heightened when in a given congrega-tion the difference in apostolic viewpoint (or 15erhaps it is occasionally more a difference in judgments of feasibility) takes the shape of superiors on one side and subjects on the other. A more basic formulation of our problem is rooted in two distinct scriptural streams of spirituality which for our purposes we may style individualistic-contemplative and social-active. The first current lays great stress on the soul's inner life with God, solitary, sheltered, intense, delightful. There are many more instances of this thought pattern :in the Old Testament than we may easily instance here. "One thing I ask of the Lord; this I seek: to dwell in the house of the Lord all the days of my life, that I may gaze on the loveliness of .the Lord . Of you my heart speaks. [The new Latin for verse 8 is clearer than the English: "Tibi loquitur cot meum."] . How precious is your k.indness, O God ] The children of men take refuge in the shadow of your wings. They have their fill 6f the prime gifts of your house. ¯. Only in God be at rest, my soul. When I am with you, the earth delights me not . For indeed, they who withdraw from you perish .But for me, to be near God is my good; to make the Lord God my refuge.''1 This hid-denness- individualist current is, if anything, even more pronounced in the New Testament. The thirty-year example of the eternal Word is vastly impressive, to say nothing of His forty-day retreat and His habit of spending whole nights on the mountain during His public apostolate. What He did in His life He taught in His words, for He judged Mary who merely sat and drank of His wisdom better off than the busy Martha. And St. John tells us, "Do not love the world, or the things that are in theworld" (1 Jn 2:15), while St. Paul admonishes us not to have a taste for this world but rather to seek what is above and thus be hidden with Christ in God." "Therefore, if you have risen with Christ, seek the things that are above, where Christ is seated at the right hand of God. Mind the things that are above, not the things that are on earth. For you have died, and your life is hidden with Christ in God" (Col 3:1-3). The second stream of scriptural spirituality is found especially in the New Testament and its emphasis is on the kerygmatic proclamation of the word to the whole of man- ~ Ps 26:4,8; 35:8-9; 61:6; 72:25,27-8. ÷ ÷ ÷ U~dating Pu=lements VOLUME 2~, 1964 297 ÷ ÷ ÷ Thomas Dubay, S.M. REVIEW FOR RELIGIOUS kind. The precept was given by the eternal Word Himself: "Go into the whole world and preach the gospel to every creature" (Mk 16:15). Its seriousness was more than once underlined by Paul in his words as well as in his life. "How then are they to call upon him in whom they have not believed? But how are they to believe him whom they have not heard? And how are they to hear, if no one preaches?" (Rom 10:14). "For woe to me if I do not preach the gospel !" (1 Cor 9:16). "I charge thee, in the sight of God and Christ Jesus, who will judge the living and the dead b~i his coming and by his kingdom, preach the word, be urgent in season, out of season; reprove, entreat, rebuke with all patience and teaching" (2 Tim 4:1-2). Brought up to date, this formulation of our sisters' apos-tolic puzzlement bears on the relative positions of prayer and work in the contemporary setting. And the pat answer, "a due time for both," does not answer all the sub-questions : Do religious women spend too much time in mental prayer? Is there such a thing as "apostolic mental prayer"? Should active communities still say the Office in choir? If so, how much of it? If not, what shall supply for the nourishment the Office formerly gave their souls? The third formulation of our perplexity centers on the actual mission state of the world today. In this shape the problem may be presented as a comparison between a single verse of Scripture and a few hard facts of twentieth century reality. The scriptural aspect of this formulation is the unvarnished divine precept that the glad tidings be preached to every creature: "Go into the whole world and preach the gospel to every creature," The hard facts which, seen under the light of this verse, should cause a keen discomfort are, first of all, that two thousand years later less than twenty percent of the world has so far accepted the full message. And secondly, the non-Catholic world, we are told, is in-creasing more rapidly than the Catholic. Still more, we have nowhere in sight a number of religious and priestly vocations. sufficient to cope either with 500 million faithful or the over two billion still outside the Mystical Body. To compound a nightmarish situation is the fourth fact of an appalling apathy on the part of the .majority of our Catholic laymen and laywomen. Now the comparison between the divine precept and the human facts sets in bold relief the final formulation of our puzzlement: Given the staggering situation of our missionary condition, how can we rightly continue to emphasize the cozy, contemplative, self-contained elements in the religious life? Should not the sister's dominating passion be the proclamation of the word? Does not aggiornamento demand that religious face the contemporary scene as it exists? Causes of Impatience We can perhaps trace out the reasons for a certam unrest among many religious women according to th~ three ways we have formulated the problem. It seems t~ us that a noteworthy number of sisters are dissatisfied ~ith some of the prescriptions of their ~onstitutions and Customs. Some feel that their religio~s habit is archaic and th.at even as it has been modified it remains an impediment to attaining an easy rapport with modern men and women, especially non-Catholic men and women. To many sisters the rule that they go out only two by two is consonant neither with the much freer status of contemporary woman nor with the actual .needs of the apostolate. The many permissions re-quired in convent life seem to be out of harmony both with the greater independence of women in our day and with like situations among religious men. These causes ofim-patience and others like them are sharpened when the sister subject not only sees no adequate adaptation in her com-munity but no great inclination in the administratiOn to initiate steps to attain it. Tl~e second type of reason for disquiet is a discontent with the present allocations to prayer and work in active congre-gations. We do not mean that religious are uninterested in prayer; but we do mean that some of them feel that the amount of time to be given to prayer, and especially vocal prayer, needs to be cut down. Many would like to pare down community vocal prayers, and some would extend the paring process also to the DiVine Office and even perhaps to mental prayer. The final reasons for impatience cluster about the manner in which religious women are as a matter of fact carrying out the gospel command to preach the word to every crea-ture, including the billions of souls still outside the Mystical Body. While we are confident that many sisters decidedly desire to work with children and would feel both uncomfort-able and inept with adults, there are others who prefer to work with mature people and thus get to "every creature" more directly. We think, too, that a large number of reli-gious are unsatisfied with the indirect apostolate of teaching English and arithmetic, of keeping hospital records and supervising nurses, and rather wish to spend themselves in an immediate apostolate of supernatural contact with souls. These sisters feel that they and their companions could be used more effectively by leaving the indirect apostolate to laywomen and rather engaging themselves in reaching directly the vast populations of adult women still little touched by the Church. The impatience here is rooted in what appears to be an obsolete and ineffective use of the apostolic resources of our consecrated women. ÷ ÷ ÷ Updating Pu~lements VOLUME 23~ 1964 299 ÷ Thomas Duba~, S.M. REVIEW FOR RELIGIOUS Causes of Fear At the opposite end of what we have called the reaction spectrum to apostolic aggiornamento lie varying degrees of fear regarding adaptations that have already occurred or, perhaps more frequently, regarding others that are merely being proposed and discussed. We may note in passing that sisters who entertain these fears are by no means unsym-pathetic as a group either to the theory or the fact of adapta-tion. They see the likely good but are also concerned about the likely harm. What are these fears? We would distinguish three main bases for apprehension concerning current developments in updating approaches to the apostolate of religious women. The first of these bases is the simple fact that many sisters are not capable either natively or by training background to work effectively with adult women. The apprehension arises from the suspicion that religious now working fruitfully with children would perhaps be transferred to occupations for which they are prepared neither by disposition nor by education. The second cause of updating anxiety centers on the alleged inability of women to live holy religious lives without the safeguards with which their, rules have traditionally surrounded them. Without taking a position regarding this fear, we can say at least this much that not all sisters are convinced of the advisability of rule modifications which open the way to considerably more and longer contacts with the world. One might object that even sisters have to take risks, but this would be met with the rejoinder, "Yes, but how many? When do we reach the point where contacts in the world will do more harm than good to religious and their work?" At least some sisters see a problem here. Perhaps the most frequently occurring and the deepest reason for disquiet lies in the area of mental prayer and the need for solitude. Despite verbal assurances to the contrary, both formation and inservice policy recommendations by the mounting attention they give to a tension and time packed apostolate seem to these religious to be making slow inroads on a calm prayer life with the indwelling Trinity. There seems to be a clash between new apostolic emphases and the age-old Catholic insistence just recently reiterated that the first duty for a religious, even for a religious belonging to an Institute of active life or of mixed life is then to give himself to God in contemplation and out of love for him. Service of the neighbor" comes second only, in so far as he needs it and as the re-ligious is in fact entrusted with it by his Superiors? 2 Archbishop Paul Philippe, The Ends of the Religious Life according to Saint Thomas Aquinas (Athens: Fraternity of the Blessed Virgin Mary, 1962), p. 72. Archbishop Philippe is secretary of the Sacred Congrega-tion of Religions. Some of our ~isters are wondering why, if contemplative love is primary in the religious state, the contemporary trend is toward reducing rather than increasing the time available for its peaceful practice. Or to ask an allied question, if as Plus XI declared, a hidden life of prayer, love, and suffering is a more fruitful apostolate for souls than active works are, why are we meeting our apostolic challenges with a greater emphasis on action than on contemplation? Such, then, are the causes of impatience on the one hand and fear on the other that we have found among American sisters. We propose now to suggest some general norms of procedure which according to Sacred Scripture and the teaching Church are sound guides for resolving in broad outline some of the questions we have raised. Guides for Apostolic Updating First principle: the Trinity is the source oaf apostolate. The re-ligious who steps into a classroom or a hospital ward does not enter her working domain as a private person, as. the former Mary Jones or even as the present Sister Mary Teresa. She enters as a member of a supernatural team, a religious community on which the Church has bestowed a mandate. She is a sent person, a commissioned person. Im-mediately she is sent by her major superior, intermediately by the Roman Pontiff and the local ordinary, ultimately by God Himself. Her religious superiors have the. authority to mission her because they have received a share in the pope's universal jurisdiction, and th~ pope has his authority from Christ Himself, and Christ has it from the Father. "As the Father has sent me, I also send you" ~Jn 20:21). The sister; therefore, engages in her apostolate as one sent by the very Trinity abiding in her heart through supernatural knowl-edge and love. It is highly fitting, then, that she live in close union with the abiding fountain of all apostolic fecundity. Our first principle for solving our apostolic problems is, consequently, that the indwelling Trinity is the starting point of external works. Second pdndple: the sisters' apostolic methods must meet con-temporary needs as they actually are. It is axiomatic in scholastic philosophy that whatever is received is received after the matter of the receiver. A man who tries to cut a sheet of steel as though he were dealing with paper is going to have his problems. A religious community which operates in the mid-twentieth century as though it were working in the mid-nineteenth is going to run into some dead-end streets. The Gospels themselves were written differently according to the manner of the receivers. Matthew wrote in one fashion for his fellow countrymen in Palestine, Mark and Luke tailored their approaches to Gentile converts, while John proposed to write a theologically orientated account against the Docetists and styled his Gospel accordingly. Religious ÷ ÷ ÷ opaating Puzzleracnts VOLUME 23, 1964 301 + ÷ ÷ Thomas Dubay, S.M. REVIEW FOR RELIGIOUS ~0~ communities surely cannot afford to do less in meeting contemporary needs in a contemporary manner. The Holy See itself has said so much in the last two decades about the need for adaptation in the religious life that for us to say more would be to labor the point. Hence, our second prin-ciple is patent: however we are to meet updating tensions, our solutions will have to face and answer real problems as they now exist. Thirdprinciple." prayer, love, and suffering are the most Jruitful apostolate. This third guide to unraveling unrest and ap-prehension in adapting to modern needs is taken bodily from the teaching of Pope Pius XI. Speaking on the occasion of the canonization of a religious whose community neither teaches nor nurses, the Discaleed Carmelite nuns, tl-ie Holy Father remarked: "These are the most pure an~l the most lofty souls in the Church, who by suffering, loving and praying in a hidden apostolate hold the first place in bene-fiting all men.''3 Approving the Carthusian statutes a decade earlier in 1924, the same pontiffhad said perhaps even more strikingly that it is "easy to understand how they who assiduously fulfil the duty of prayer and penance contribute much more to the increase of the Church and the welfare of mankind than those who labor in tilling the .Master's field.''4 Several centuries earlier St. John of the Cross had taught the same truth in his own limpid manner: "A very little of this pure love is more precious in the eyes of God and the soul, and of greater profit to the Church, even though the soul appear to be doing nothing, than are all. these works t0gether,''~ Now if we pay this teaching more than lip service, we must in the actual ordering of the contemplative and work-ing aspects of active religious congregations recognize the primacy of the former not only in the sanctification of the individual religious but even in the sanctification ~ the souls . committed to her care. We have got to work, to be sure, and work hard. Woe to us if we do not preach the Gospel. But all the same, if praying, loving, and suffering are the most fruitful apostolate in the Church, we religious have got to be before all else contemplative sufferers or suffering con-templatives. Hence, to aim at updating constitutions, rules, and horaria on any other basis is simply to miss the point. If getting our religious women to mix more with the world is going to damage their love and prayer, the mixing must yield, not the love and prayer. If newly undertaken activi-ties are going to so wear a sister out t

Issue 22.3 of the Review for Religious, 1963. ; JOHN XXIII Allocution to Spieitual Directors Our meeting todayI immediately precedes the week of retreat by which We intend to prepare Ourselves for the opening of the Ecumenical Council. You can imagine, then, what is going on in Our soul at this moment as We welcome you who have been chosen for one of the loftiest and most delicate services that exist in the Church. As perhaps you already know, We Ourselves exercised this same ministry at the Seminary of Bergamo shortly after World War I. This precious priestly experience permits Us to understand better the feelings of your own hearts, and at the same time it makes Our conversa-tion with you more intimate and more immediate. Before every thing else, beloved sons, We extend to you Our gratitude for the hidden but invaluable work which you are carrying on in an area that is rich in hopes for the apostolate. Dioceses depend on you; it can even be said that the future fate of the Church is to a large extent in your hands. It is true, of course, that the forma-tion of seminarians must be achieved by the harmonious collaboration of all superiors under the judicious and in-terested direction of the rector; nevertheless, the most important part of this formation pertains to you because your work is executed in the depths of conscience where deep convictions take root and where is effected the real transformation of the young men who are called, to the priesthood. It is the impulse of the Spirit of the Lord that initiates this transformation and brings it to completion; ordinarily, however, a young man will have difficulty in knowing how to follow the impulses of the Spirit without the expert control of the spiritual director. 1 This is an English translation of the allocution Questo incontro given by John XXIII on September 9, 1963, to a meeting of spiritual directors of the seminaries of Italy. The original text is given in Acta Apostolicae Sedis, v. 54 (1962), pp. 673-8. $il~irltual Directors VOLUME 22, 196~ John XXII1 REVIEW FOR RELIGIOUS 258 We can imagine your daily sacrifices, your trepidations, and your silent sufferings. And God knows with how many prayers and efforts and perhaps anguish you daily pay for the graces of light and perseverance which you implore for your spiritual children. In manifesting to you Our gratitude, We feel that We possess the senti-ments of Christ Himself who, by entrusting to you His most precious treasures, has called you to labor with Him in this sublime work of His grace. /1 Dil~cult and Delicate Task We also wish to express to you Our satisfaction with your meeting and the good results to be expected from it. The education of the young--it is never out of place to repeat this--is a very arduous mission which is justly referred to as the art of arts. This is even more true when it is a question of young persons who in the greatness of their hearts are.giving themselves to the priesthood. The educator of seminarians is well aware that his personal preparation for this lofty ministry should continue throughout the length of his service. He must study the psychology of the students in the seminary; he must live with his eyes open to the world which surrounds him; he must learn from life. But he must also learn from books, from study, from the experiences of his colleagues, and from the progress of pedagogical science, especially from the texts and authors recommended by the Congregation of Seminaries. We cannot disguise the fact that in the matter of edu-cation there have been and are errors that are cloaked by the facile excuse that for the discernment and formation of vocations it is sufficient to have good sense, a sharp eye, and above all experience. We say this with a feeling of sadness. A more enlightened spiritual direction would have spared the Church the priests who do not live up to the greatness of their office, while at the same time it would have procured for her a decidedly higher number of holy ecclesiastics. Moreover, all of you are aware that every age en-counters and meets characteristic difficulties in the edu-cation of youth. In your own case you cannot forget that seminarians today belong to a generation that has ex- + perienced the tragedy of two tremendous world wars and that they live in a world which is evolving with amazing ÷ rapidity. Because of this you may at times be bewil.dered by various manifestations of a personality still unformed, by aspirations and exigencies which seem to be far from the mentality that was present only twenty years ago. This might lead one to conclude that the traditional formation has had its day and that new ways should be tried. On this point We would like to give candid ex-pression to Our thought. While in the matter o[ seminary [ormation it is not good to maintain outmoded ways o[ doing things, still it is necessary to be thoroughly convinced that fundamental principles retain all their~value; without thei~'o~he entire edifice would collapse and [all into ruin. Hence it is nec-essary to care[ully avoid the danger that marginal re-forms, however important and perhaps opportune they may be, should distract attention from what is the central problem o[ all seminary education. Your efforts must be principally directed towards creating in your charges an evangelically integral conception of the priesthood as well as a keen and vibrant consciousness o[ the obligation to tend towards holiness. Unchanged Value o] Fundamental Principles Beloved sons, the problem of personal sanctification was the point of honor and of joy o[ your and Our youth-ful years. Those called to the priesthood in this second half of the twentieth century can have nothing else more at heart both before the priesthood and during the years of its flowering and maturation. They must be persuaded of the emptiness of every apostolic effort that does not proceed from a soul in the state of grace and tending to-wards holiness. You must also take care to guide seminarians to a knowledge and a comprehension of the world in which they are called to live and to work; teach them to sancti[y everything good, sane, and beautiful that progress offers. This does not mean any compromise with a worldly spirit and much less does it imply a lessening o[ the importance of mortification and renunciation. A misunderstood mod-ernization that is preoccupied only with softening semi-nary life or with flattering nature too much would create a personality the direct opposite of Christ, Priest and Vic-tim. On the contrary, a really adequate adaptation to the needs of the times must result in a deeper assimilation to the personality of Christ and Him crucified. It is neces-sary to endow seminarians with a love of the self-denial of the cross in order that they may be able to love the con-dition o[ poverty in which the clergy must o[ten live and be able to meet with courage the renunciations and ex-hausting labors of the apostolate. Firm Discipline and JoyIul Dedication to Sacrifice At times one hears the expressions "autoformation" and "autodomination." It is certainly true that a person is not well formed if he does not know how to control himself; educators are justly concerned to give seminari-ans a practical and progressive exercise of freedom which 4. 4. Spiritual Directors VOLUME 22, 1963 259 4. 4. 4. John XXlll REVIEW FOR RELIGIOUS 260 will strengthen them to control themselves in determined circumstances and which prepares them better for the life of the ministry. But this cannot be disjoined from firm discipline. A young man will never learn to be mas-ter of himself if he has not learned to observe with love a strict rule that exercises him in mortification and in will power. Otherwise, later in the full exercise of the ministry he will not be prompt in a full and joyful obedience to his bishop; he might even undergo the temptation to as-sume an independence which, while it may not take the form of open rebellion, may nevertheless be manifested in personal action not in harmony with the plan of pas-toral activity suggested and proposed by his superiors. Finally, there can never be too much insistence on the importance of example. And it is you, beloved sons, who give this; it is older priests who give it; and We wish that We could say that all give it. Example is the most elo-quent and persuasive language for the young. Example will draw down an abundance of fruitful graces from the Lord; and from it seminarians will learn in an almost spontaneous way things that frequently are difficult to explain in words. Zeal /or Carrying Out the Decisions o/ the Council Because of the spiritual director's frequent and confi-dential contacts with seminarians, he is one of those per-sons who are incised into the memory; he can, therefore, if he is truly edifying, be one of the most effective sup-ports of future perseverance. Many times the amazing exuberance of Christian life in a diocese finds its true explanation in the silent work of a holy spiritual director who by his example and his teaching has been able to form a generation of holy priests. As We come to the end of Our reflections on this seri-ous and lofty matter of the formation of seminarians to whose good will the reinvigoration of ecclesiastical fervor in the entire Catholic world has been entrusted for execu-tion with the help of heavenly grace and by the applica-tion of conciliar legislation, We willingly give Our hom-age in these solemn circumstances to the sacred memory of those priests, now resting in the eternal light and peace of the Lord, to whose ministry as confessors and spiritual guides you and We entrusted the intimacy of our con-science at the various stages of our life. They are fully worthy of our commemoration. These elect souls who, having entered into eternity, now rejoice in their lofty goal or who~and they too are all holy and blessed--still wait entrance into that goal are according to the teaching of the Church participants in the events of the Church militant; they give her help especially at more important times such as this of the Ecumenical Council. It was the grace of the Lord which gave them on earth the meritorious work of the sanctifi-cation of priests in the past; may that grace now bring forth an abundance of fervor for the new birth which the Council intends to consecrate to the triuml~h of the kingdom of Christ the Lord: "ln holiness and justice be-fore him during all our days" (Lk 1:75). A Shining Example: Vincent Pallotti Beloved sons, the office of spiritual director bristles with difficulties and responsibilities, for it is concerned with the formation of souls into the image of Christ the Priest. It is a divine, not a human work. But this, far from discouraging you, constitutes the foundation of your con-fidence. You have a greater reason to abandon yourselves to the merciful omnipotence of the Divine Artisan who deigns to make use of you. Among the pleasing things of the new fervor which the Ecumenical Council is producing, it gives Us a lively sense of gratification to be able to look forward to the honors of the altar which are being prepared for some of the venerable Servants of God and of the Blessed who are a part of the universal constellation of the holiness of the Church spread throughout the world. We espe-cially look forward to the canonization of Blessed Vincent Pallotti. He was an edifying priest who knew how to unite the spiritual direction of the young clerics of the Pontifical Roman Seminary and of the students of the College of Propaganda with the founding of the Pious Society of Catholic Apostolate. This latter was the first movement in Rbme of Catholic Action in the proper sense of the word. And today we admire the flourishing condition of Catholic Action and its application to the important task of penetrating modern society with the Gospel. The entire activity of this outstanding priest was de-voted to the sanctification of the clergy and, as he himself put down in writing, to the defence of the faith and the spread of charity among Catholics; the one and the other he hoped to propagate in the entire world so that shortly there would be but one fold and one shepherd. He was the apostle of that manifold liturgical celebra-tion which still remains as an outstanding memorial to his far-sighted apostolic piety; this is the celebration of the Epiphany octave which is held each year in the Church of Sant'Andrea della Valle and which serves as a vigorous call for the development of missionary aware-ness in the Christian world and for prayer for the unity of the Church among all the peoples of the world. 4- 4- Spiritual Directors VOLUME 22~ 1963 26] Beloved, here for you to see are the words and example by which under the tutelage and impulsion of grace you can carry out the great work of fashioning the hearts of future priests according to the Heart of Christ. We have a serene assurance that Christ our Highpriest will make Our words to you fruitful. As a pledge of heavenly favors, We give to you and to all the. seminari-ans entrusted to your care Our apostolic blessing. ÷ ÷ ÷ John XXIII REVIEW FOR RELIGIOUS 262 L. LEGRAND, M.E.P. The Spiritual Value Of Virginity According to St. Paul In his pleax for virginity in Chapter Seven of the First Epistle to the Corinthians, St. Paul insists on the greater spiritual freedom it gives: I would have you free from care. Now the unmarried man cares for the things of the Lord; his aim is to please the Lord. But the married man cares for the worldly things; his aim is to please his wife and he is divided. And the unmarried woman or the virgin cares for the things of the Lord; her aim is to be holy both in body and in spiri.t. But the married woman cares for the worldly things; her a~m ~s to please her husband (1 Cor 7:32-34). Detachment from the world, complete self-surrender to the Lord, sanctity of life: those are the reasons for which Paul prefers virginity to married life. We have studied elsewhere the "holiness" of virginity.2 It remains now to consider the other two causes which, in the eyes of Paul, make for the superiority of continence. Freedom from the World The language of the Apostle seems plain enough: celi-bacy is good becauge it is care free. The celibate is ame-rimnos, literally "careless." It goes without saying that this "carelessness" is not that of the inveterate bachelor for whom celibacy means only selfishness, attachment to comfort, privacy, and his idiosyncracies, aloofness, and dryness of heart. Paul makes it clear that what he extols is dedicated celibacy. Worldly worries are set aside so as 1 This article is reprinted with permission from Indian Ecclesiasti-cal Studies, v. 1 (1962), pp. 175-95. ~ See L. Legrand, "The Sacrificial Value of Virginity," Scripture, v. 14 (1962), pp. 67-75. 4- 4- 4- L. Legrand, M.E.P., is a faculty member of St. Peter's Seminary; Bangalore 12, In-dia. VOLUME 22, 196~ 263 4. 4. 4" L. Legrand, M.E.P . REVIEW FOR RELIGIOUS to allow a singleness of purpose in the spiritual life which would be impossible in marriage. But is that explanation as satisfactory as it seems? Robertson and Plummer see a striking parallel to Paul's exhortation to virginity in saying of Epictetus: Is it not fit that the philosopher should without any dis-traction be employed only on the ministration of God, not tied down to the common duties of mankind, nor entangled in the ordinary relations of life;~ This parallel raises a problem. I1 the parallelism of thought is real, is it not compromising for Paul? Does not make of the Apostle, at least in this instance, a Stoic philosopher rather than a disciple of Jesus; and of celi-bacy an inheritance of Hellenism rather than a genuine element of Christianity? Towards the end of the Old Testament and the begin-ning of the Christian era, the main trends of Hellenistic thought, deeply marked by Platonic influence, saw an opposition between matter and spirit, between the pres-ent temporal condition and .the ideal world to which be-longed God and the eternal reality of things. The body was considered to be a jail which man had to leave to soar through knowledge and contemplation into the se-rene sphere of immutable eternity. An ideal of continent life would have been in the logic of that system. Actually it did not develop in Hellenism as it did, on almost simi-lar premises, in the Hindu systems of the Ashrams and in Buddhist monasticism.4 In fact, the full consequences of the Greek dualism were drawn only by such Christi;tn heretics as the Gnostics, Encratites, Donatists, Cathari, Albigenses, and the like. They condemned marriage as unclean and made of celibacy the necessary condition for salvation. But they were heretics. The Church never con-demned matrimony. Following the biblical view of the world, Christian thought cannot accept the Hellenistic dualism. The material world is a creation of God; hence it is good and so is the human body with all its functions. The order "to grow and multiply" was given by the Crea-tor Himself (Gn 1:28), and in the New Convenant mar-riage has been even raised to the dignity of a sacrarnent (Eph 5:25-32). St. Paul does not' condemn marriage in Chapter Seven SDissertations 3, 22, quoted in A. Robertson and A. Plummer, Critical and Exegetical Commentary on the First Epistle of St. Paul to the Corinthians (Edinburgh: Clark, 1911), p. 158. 'Yet there were a few Stoic and Neoplatonic philosophers to consider celibacy as a higher state of life. See Epictetus, Disserta. tions 3, 22; 3, 26, 62. See also A. Oepke, "'Gun~," Theologische.; W6r. terbuch zum Neuen Testament, v. 1 (Stuttgart: W. Kohlhammer, 1933), p. 779. But those views never resulted in a wide movement, creating special institutions as was .the case in India. of the First Epistle to the Corinthians; yet is he not in-fluenced by Hellenistic thought when advocating vir-ginity? What does he mean by the "freedom from the worldly cares" which virginity makes possible? Is it not the indifference and the disengagement from the material world which the philosophers, advocated?. Isqt not closer to the Stoic ataraxia or Neoplatonic ekstasis than to the Christian agape? Before attributing to Hellenistic infiltrations the argu-ments of Paul in the seventh chapter of the First Epistle to the Corinthians, one should observe that such an ex-planation runs counter to the general patterns of Paul's thought and life. Paul did not consider salvation and re-ligious life as an escape from concrete realities. He has experienced ecstasy, but like all the genuine Christian mystics, he was more disturbed by it than proud of it.5 If he mentions his raptures, it is only to prove that he has a personal knowledge of what the boisterous charismatic Corinthians used to boast of. But himself, he would not glory in such things; his only pride is in his share in the humiliations of the cross (2 Cor 12:1-10). Ecstasy and deliverance from the material world were not Paul's ideal. His soul took easily to contemplation; yet he did not make of disengaged contemplation his su-preme goal. His life was surely not carefree in the sense that he had nothing to do but to meditate on the unseen realities, for was he not the missionary who had to carry "the daily burden, the worry for all the churches" besides "the labors, exertions, and persecutions" supported in carrying out his apostolate (2 Cot 11:23-27)? When he gave himself as an example of celibate life ("I would like that all of you should be like me" [1 Cor 7:7]), he did not set up a model of carelessness: "Who is weak and I am not weak? Who is scandalized and I am not on fire?" (2 Cor 11:29). Those were not the words or the attitude of a man indifferent to daily realities, lost in a nirvana of radi-cal abstraction. It is therefore a priori unlikely that the freedom from care which St. Paul saw in virginity had anything to do with the philosophical detachment from the material world. He does consider married life entangled in the world to be opposed to celibacy which is concerned only with the Lord. But does that contrast correspond to the Greek opposition of matter and spirit, kyl~ and nous? The answer must be negative. The biblical antithesis between the world (or the flesh) and God (or the Spirit) cannot be reduced to the philosophical dualism of matter and spirit. In the Bible the opposition of the world to s See C. Baumgartner, "Extase," in Dictionnaire de spiritualitd, v. 4 (Paris: Beauchesne, 1961), col. 2187-89. 4- 4- 4- Virginity VOLUME 22~ 1963 265 4. 4. 4. /. M.~.P. REVIEW FOR RELIGIOUS 266 God is not ontological but moral: the world is not es-tranged from God by essence but by choice. Between the world and God there stands not a contradiction but a re-volt. Such is the clear teaching of the first chapters of Genesis. It is true that on account of man's sin, the whole order of the cosmos has been shaken: suffering and death have entered the world in the wake of sin. Yet though deeply marked by the curse of sin, the cosmos is not evil in itself; the trouble is in the heart of men, not in things.6 For centuries the prophets strove for the restoration of the original order through conversion; if only man would repent, he would recover "life" which is the harmony and peace of the original divine plan. When man proved too stubborn, the prophets understood that he was doomed. Sin was too deeply engrained in the world; death had to do its work; the present world with all its institu-tions had to be carried away. Yet since God is a God of mercy, hope remained. But it .turned into the hope of a new creation, of a salvation beyond death (Is 51:6; 65:17- 20; 66:22; Ez 37:1-14). It is this expectation of a world to come that the New Testament inherited. But that "world to come" or rather "the age to come," according to the exact meaning of the Hebrew phrase, is not the ethereal sphere of "ideas." Salvation does not consist in escaping the world but in passing from one world to another, from "this age" ruined by sin and enslaved by the "Powers" (Gal 4:3), to the "age to come" animated by the power of God's Spirit and irradiated with the divine glory. The aim of life is not "ecstasy" that would snatch man out of his body and above matter and time; it is an Exodus that takes him, body and soul, above the present condition and the corruption of sin. The image of the Exodus was frequent in the later prophets (Is 41:17-19; 43:19-20; 52:11-12) and passed to the New Testament (1 Cor 10:1- 11; Heb 2:1-4; 3:1-3; Apoc 15:1-5). Christian life is a pilgrimage (1 Pet 2:11). The Christian is a refugee run-ning from a doomed city to a place of shelter. Yet what he flees is not the flow of time but the contagion of sin and his refuge is not his spiritual self but God's kingdom. These were also Paul's views and they constitute the background of his apology for virginity. He does not op-pose marriage and continence as matter and spirit, good and evil. What he does contrast is the age to come and the present age. Virginity embodies the spirit of the king-dom; 7 marriage is rather an institution of this worhl. As Paul sees it in the First Epistle to the Corinthians, a,,For evil comes not out of the earth, nor does distress spring out of the g~ound. But man himself begets misery as sparks fly up-wards" (Jb 5:6-7). ~ See L. Legrand, "The Prophetical Meaning of Celibacy," REwEw voa l~tzc*ous, v. 20 (1961), pp. $$0-46. matrimony belongs to the "things of this world." It is not bad indeed but it is intimately connected with the present transient order. It shares in the inconsistency of this or-der; and like it, it is "subject to vanity," "enslaved to cor-ruption" that marks everything belonging to the present era (P, om 8:20-21). The world and its spirit are deeply ingrained in marriage; they enter married life through the very necessity for husband and wife "to please" each other (1 Cor 7:33-34). The verb "to please" in this context has a very strong meaning,s and Paul's thought cannot be properly grasped unless this meaning is recognized. For the modern reader, the words "to please one's husband and wife" evoke merely the sentimental show of affection and possibly of coquetry which expresses and fosters conjugal love. Con-sequently, when the text goes on to say that the married man "is divided" (v. 33), we think spontaneously of a heart divided in its affections in the modern romantic sense of the term. The difficulty for the married man would be that two different objects, Christ and his wife, appeal to his heart and that therefore he would be in the awkward position of being unable to give his love fully to either. This would be a very shallow explanation that hardly does justice to the views of the Apostle. After all, the love of God is not a matter of sensitivity; it belongs to a higher level and does not conflict with human natural feelings. God does not stand as a rival of His creatures if they do not try to usurp His place. The danger in wed-lock does not arise from a normal sentimental attachment to the partner; it lies elsewhere. The real meaning of the verb "to please" points in another direction. In a world which had little concern for chivalry and romanticism,0 more than coquetry and a show of affection were required "to please." The wife "pleased" her husband by giving him the children, he wanted (and birth control was not unknown in the Greco-P, oman antiquity10) and by con-a The Greek verb aresk6 may be very strong. Its connotations are not merely sentimental. In 1 Cor 10:13 Paul's desire "to please everybody" does not mean that he aims at popularity or that he avoids hurting the feelings of others. It expresses Paul's readiness to oblige, almost to serve all. It means about the same as "being all to all" (1 Cor 9:22). See W. Foerster, Theologisches W6rterbuch zum Neuen Testament, v. 1 (Stuttgart: W. Kohlhammer, 1933), p. 455. ~ See J. Carcopino, Daily Li]e in ~lncient Rome (Harmondsworth: Penguin, 1956), pp. 94-5; W. J. Woodhouse, "Marriage," Encyclo. pedia o[ Religion and Ethics, v. 8 (Edinburgh: Clark, 1915), p. 444. 10 See A. E. Crawley, "Foeticide," Encyclopedia o] Religion and Ethics, v. 6 (1914), pp. 55-6. Child exposure also was not uncommon. Polybius attributed the decline of Greece° to the oliganthropia caused by those practices: "In our own times the whole of Hellas has been afflicted with a low birth rate or, in other words, with de-population, through which the states have been emptied of inhabi-tants with an accompanying fall of productivity, and this in spite of + + + Virginity VOLUME 22~ 1963 267 ducting the household efficiently (with the concessions to the ways of the world which business implied),xl For the husband it was a matter of securing [or his wife wealth, comfort, and social consideration. "Pleasing" each other covered all the aspects of the conjugal life, everything that made a marriage successful. It is easy to understand that such worldly success implied all sorts of compromises with the spirit of the world. Through the desire "to please," "the worries of the world" (v. 33) entered mar-ried life, those worries which, according to the parable, combined with wealth and pleasures, choke the growth of God's word (see Lk 8:14). If St. Paul is reticent with regard to marriage, it is not because it distracts the heart but because it tends to shoot deep roots into the present age of sin. Those roots are so deep that it is very difficult to cut oneself free, to keep in wedlock the soul of a pilgrim and to live the Exodus. Conjugal affection is not contradictorily opposed to Chris-tian requirements; but great is the danger of remaining bogged down in the present condition of considering 4- 4- 4" L. Legrand, M.E.P. REVIEW FOR RELIGIOUS 268 the fact that we have not suffered from any continuous wars or epidemics . The people of Hellas had entered upon the false path of ostentation, avarice, and laziness and were therefore becoming unwilling to marry, or if they did marry, to bring up the children born to them; the majority were only willing to bring up at most one or two, in order to leave them wealthy and to spoil them in their childhood; and in consequence of all this the evil had been rapidly spreading. Where there are families of one or two children, of whom war claims one and disease the other for its victim, it is an evident and inevitable consequence that households should be left desolate and that states, precisely like beehives, should gradually lose their reserves and sink into impotence" (History 36, 7 as given in A. J. Toynbee, Greek Civilization and Character [New York: New American Library, 1954], p. 73). Modem authors have confirmed the judgment of the old historian: "The misery of a few districts in the third and second centuries B.C. would not suffice to explain the excesses of malthusianism; indeed it had always been a part of Greek manners; but at that time it took frightening proportions. Though we should be cautious in giving a general value to a few figures known only through epigraphy, they are not without sig-nificance. At Miletus, for seventy-nine families which received the citizenship between 228 .and 200, we find only one hundred forty-six children, out of which only twenty-eight were gifts; among those seventy-nine families, thirty-one have two children and thirty-two only one. In the course of the third century at Eretria, one out of twelve families and at Pharsalus one out of seven has more than a son; out of six hundred families known through the inscriptions of Delphi, six only have two girls. Seeing that, we cannot doubt the accuracy of the famous statement of Poseidippos: 'Even a rich man always exposes a daughter'" (R. Cohen, La Grdce et l'helldnisation du monde antique [Paris: Presses Universitaires de France, 1948], p. ~80). n See the rather blunt statement of the Pseudo-Demo:;thenes (59, 122): "We have heterae for our pleasure, concubines for the daily care of the body, and wives to beget legitimate children and to have somebody who can be trusted with the care of the household." pleasure, family welfare, and honor as 'the absolute goal, of letting matrimony degenerate into a mere worldly af-fair. What one would attempt if one were alone, one dare not do for the sake of the other so that, actually, through the other party it is the world and its spirit which enter the family. Conjugal harmony is: kept at the c0st of con-descensions to the weakness found or supposed to exist in the other. It is harder still in wedlock than in single life to behave already now as a citizen of heaven, to follow the ideal of the beatitudes, to be poor and meek, to bear persecutions happily, to accept being famished and down-trodden. How rare the spiritual harmony that enables a whole household to meet the challenge of the kingdom joyfullyl As Bacon said, "he that hath wife and children hath given hostages to fortune" and "children sweeten labors but they make misfortunes more bitter.''12 It may be said that this picture of matrimony is one-sided, that Christian matrimony is not only "a thing of this world." It has also a reference to the world to come by its sacramental value. This is true and the point will be considered later.13 It is clear that to give a complete and balanced theological appraisal of matrimony, Paul should have said that it is in the measure in which it is not transformed by the di-vine agap~ that conjugal love divides the soul. He should have explained that for husband and wife the desire to please each other is wrong only if and as far as they rep-resent for each other not Christ but the world with its devious judgments and seductions. But in the seventh chapter of First Corinthians Paul does not intend to give a full theology of marriage. Either because he was still to appreciate fully the positive Chris-tian value of matrimony14 or simply because--as he often does--he simplifies his thought to express it more clearly, he considers only the "worldly" aspect of married life. This worldly aspect does exist. For all its sacramental value, marriage has one side turned towards the present age. It must have that worldly side to be a sacrament at all, to be a sign. And there is always a risk that it is only this aspect that will be seen by men and that they will set their heart on the sign instead of reaching out to the signified. Sacramental realities can also be veils. Thus ~ Quoted in A. Robertson and A. Plummer,°First Corinthians, p. 154. 13See the second half of the present article. l~This is the view of C. H. Dodd in New Testament Studies (Manchester: Manchester University Press, 1953), pp. 113-17. The opposite stand is taken by O. Cullmann, The Early Church (London: SCM Press, 1956), p. 173; and by X. Leon-Dufour, "Mariage et con-tinence selon S. Paul," .4 la rencontre de Dieu: Memorial .41bert Gdlin (Le Puy: Mappus, 1961), pp. 319-28. 4. 4. 4. Virginity VOLUME 22~ 1963 269 4. 4. L. Legrand, M.E.P . REVIEW I:OR REI.I~IOUS 270 when receiving manna in the desert or the miraculous loaves of Jesus, the Jews considered only "the food that perisheth" (Jn 6:27) and dreamt of an earthly kingdom with an unlimited and toilless supply of bread, They failed to perceive in the bread the power of God's word feeding them unto the "life of the ages to come" (Jn 6:26- 40). Thus, as experience proves, married people are easily tempted to set their heart upon the present tenor of marriage and lose sight of its sacramental dimension. In First Corinthians, Chapter Seven, Paul referred to that common experience which had taught the Corinthians that married life is not easily a clear and limpid reflec-tion of the divine agape. Concretely, the necessity for husband and wife "to please" each other often entails compromises with the world; for, as St. Paul and the Corinthians knew well, it is hardly possible "to please" both man and Christ (Gal 1:I0). Hence appears the significance of the contrast Paul saw between marriage and virginity. Marriage is rooted in this world. Virginity belongs to the age to come. Marriage is not condemned. It does not embody the evil of this world; it can be redeemed and transfigured. Yet it is discouraged. This is not because it multiplies earthly obligations and petty worries restricting the men-tal freedom to meditate and contemplate. Neither is because it proposes objects of affection other than Christ. It is not wife and children which disturb men but their worldly--real or supposed--requirements. The danger of matrimony is that by the whole force of circumstances which surround it it tends to remain a "thing of this age" and to enfold men in the spirit of this world. By contrast, virginity is .the ideal condition of the pil-grim who wants to progress swiftly and unencumbered across the desert. Lightly shod and with loins girt, he goes on his Exodus; he leaves the world behind and strives after the world to come. He is undivided. This does not mean that his heart has nobody to beat for but Christ. On the contrary, his love for Christ will have to take on the dimensions of the whole Body of Christ and will have to encompass the world. It means that no human love, no necessity "to please" man, will oblige him to side with the world and place him in the stretched condition of one who belongs to both sides and is torn between two loyalties, two spirits, and two standards. He is free; he has no cares, at least no cares pertaining to this world. He does not know concerns which settled family life is almost bound to cause, concerns for wealth, comforts, safety, fame. He has not the problem of secur-ing welfare and tranquillity for his dear ones in a shaken world that runs to its ruin. The Christian celibate has none of these worries. This again does not mean that he has no cares at all and that he has nothing else to do than to devote himself to intellectual or ascetical pursuit. He has his cares, the "cares for the things of the Lord" (vv. 32, ~4). "The things of the Lord" which should l~'d the virgin's only concern are not the suprasensible ideas reached by contemplation. The "Lord" in St. Paul is the risen Christ, endowed with power a~d glory after His Resurrec-tion. 1~ "The things of the Lord" are therefore the whole order which has the risen Christ as its center, the new creation, the kingdom, and, here on earth, the Church.I° As in the case of the Apostle himself, the concern only for "the things of the Lord" will not mean ataraxia, in-difference. The Christian celibate will not be spared the heavy world and the burning preoccupations of his serv-ices to the Lord. But they will be only the outward mani-festation of his devotion to his Master (see 1 Cor 9:19). Such is the freedom of the virgin. It is not the indiffer-ence which is reflected, for instance, on the serene fea-tures of the gods of Phidias, with their clear eyes that ignore the turmoil of the world to rest on the harmony of the changeless ideas. We could rather feature the Christian dedicated to virginity as the Moses of Michel-angelo (without the gigantism which is the artist's own); there is no indifference in him; he looks firmly at the children of Israel who surround him and his eyes reflect the love of God for the chosen people but also the divine disappointment and wrath. Beyond them, he sees the Holy Land-or the mountain--where he must lead them. His muscular body strains towards it; his face glows with the glory that dawns upon it. Union with Christ The typology of the Exodus does not cover entirely the reality of Christian life. At the same time as it is an ~5,,This designation expresses as does no other the thought that Christ is exalted to God's right hand, glorified and now intercedes for us before the Father" (O. Cullmann, The Christology of the New Testament [London: SCM Press, 1959], p. 195). See also the several studies of L. Cerfaux gathered in Recueil Lucien Cerfaux (Gem-bloux: Duculot, 1954), v. !, pp. :~-188. A synthesis may be found in Cerfaux's Christ in the Theology of St. Paul (Edinburgh: Nelson, 1958), pp. 461-79. 1o The Vulgate and the Latin fathers have."idealized" the opposi-tion between marriage and virginity by reading in v. 32 "quornodo placeat Deo" (instead of KyriO of the Greek text) and probably understanding similarly in v. 34 Domini of God instead of Christ (as Knox has done in his translation). By doing this, they bring the contrast closer to Platonic thought. For Paul, the contrast is not directly between the world and God, creatures and Creator, but be-tween the world and the "things of Christ," that is the present world and the new creation which Christ contains in Himself. ÷ ÷ ÷ girginity VOLUME 22, 1963 4. L. Legrand, M.E.P. REVIEW FOR RELIGIOUS Exodus, Christian life is also life in the Land of Promise. We are still in the desert; yet the glory of the new Jeru-salem dawns already upon us. We are still in the flesh and in the world; yet we live already in Spirit and are the citizens of heaven (Phil 3:20). Correspondingly, virginity does not belong only to the desert but also to the new Jerusalem. It does not show only the tenseness of the pilgrim who wants to be unim-peded in his progression; it marks also the joy of the ar-rival when the soul has found at last what it longed for. Celibacy is not only total detachment from "the things that are upon the earth"; it is also total communion in "the things that are above"; it is life, "hidden with Christ in God" (Col 3:1-8). Free from the world, the celibate ties himself to Christ with bonds of love. Having no wife or husband "to please," the celibate is at liberty to dedi-cate all his care "to please the Lord" (1 Cor 7:82). Here also, when St. Paul says that the aim of the virgin is "to please the Lord," we should beware of giving the phrase merely sentimental significance. "To please the Lord" does not mean simply to comfort and console the Heart of Jesus. In First Corinthians "to please the Lord" is set in parallelism with "to please his wife." This paral-lelism invites us to give the same strong meaning in both cases. In the context of matrimony, the verb "to please!' expressed the interdependence and mutual belonging husband and wife. When applied to the celibate, it must describe the loving enslavement to Christ which gives continence its value. The virgin belongs to Christ as the wife belongs to her husband. To please her husband, the wife must share entirely in his views and wishes. To please the Lord, analogically, the virgin must be totally dedi-cated to Him and take His stand in everything. The theme of the spiritual marriage lies in the background. The construction of the whole passage points 'to that theme: by balancing in parallelism virginal life and con-jugal union, Paul suggests that to some extent Christ is to the virgin what the husband is to the wife.lz ~ See X. Leon-Dufour, "Mariage et continence," pp. ~22-24. In a penetrating literary analysis of 1 Cor 7, the author shows that the very construction of the chapter expresses the mutual belonging of virginity and matrimony. The chapter is built on a scheme A-B-A' (two corresponding parts divided by a digression), quite common in Paul's epistles. Part A (vv. 1-16) is addressed to married people and part A' (vv. 25-40) to the unmarried. Now we notice that in both parts the progression of the thought is disturbed by considerations belonging to the antithetic section: A speaks already about virginity (vv. 6-7) and A' cannot but evoke matrimony "as if the continence to which Paul invites his flock could be given its full significance only in relation with married life" (p. 323). Thus "the very literary and psychological trend of the chapter shows marriage and conti-nence as two inseparable realities contrasting with and yet complet-ing each other" (p. 324). The theme of the spiritual marriage figures explicitly and is connected with virginity in Second Corinthians 11:2: I am jealous for you with a divine jealousy. Fo~ I betrothed you to one husband that I may present you as a chaste virgin to Christ. This verse is a short allegory comparing the Corinthi-ans to a betrothed girl taken to the bridegroom by her father or by the mesit~s, the go-between who arranged the marriage. The image derives from the Old Testament where Israel is frequently called the bride of Yahweh (see Hos 2:21-22; J1 1:8; Is 54:5-6; 62:5; Jer 3:1; Ez 16:6- 43). Admittedly this text does not refer directly to the question of virginity. As in the Old Testament, the bride is not an individual but a community, here the church of Corinth. Moreover, the marriage it alludes to will be celebrated only at the Parousia; for the time being, the Church is only "betrothed." In that context "virginity is nothing else than a metaphor expressing undivided dedi-cation to Christ.''is Yet it is not insignificant that Paul uses the comparison of a "chaste virgin" to describe the union of the Church with Christ. It implies that virginal life is a living likeness of that union. What was a mere metaphor in the Old Testament takes flesh and blood in the person of the virgin. She embodies fully the mutual belonging of Christ and the Church. The "marriage feast" of the Parousia is anticipated in her life. She is given to live in all its integrity the undivided attachment of the Church for her Head. In her shines the agap~ which joins the bride to the Bridegroom and makes them "one body." Virginity is agape; it has all the intensity of love; it is not primarily disengagement and withdrawal. It is unqualified dedication to the "one husband" Christ. It shows forth the exclusiveness of that unique attach-ment. As St. Paul says, using the language of human pas-sion, it is a "jealousy," a love impatient of any alien al-legiance. Christian virginity is a spiritual marriage with Christ. It is true that Paul himself did not use the phrase. Neither did Luke when explaining the relationship of the Virgin Mary with the Holy Spirit in the Gospel of Infancy. The reason is probably that Paul and Luke avoided sponta-neously words which, in the world they lived in, were too heavily loaded with pagan connotations. The hieros gamos, the sacred union of a god with a woman had been a common feature of mythology from Sumerian times on-wards and had its ritual representation in the cult and in the mysteries. In the frame of nature worship or of a ~sSee G. Delling, Theologisches W6rterbuch zum Neuen Testa-ment, v. 5 (Stuttgart: W. Kohlhammer, 1954), p. 835. ÷ ÷ ÷ VirginRy ÷ ÷ L. Legrand, M.E.P. REVIEW FOR RELIGIOUS 274 pantheistic religion, it symbolized the fecundity of na-ture. There is obviously no relation between the pagan fertility cult and the Christian ideal of continence fol-lowed by Mary and tl:te virgins. And it is understandable that Paul and Luke refrained from using the phrase "spiritual or divine marriage," since it could too easily be understood as another case of hieros garnos. That their prudence was justified is proved by the wild conclusions which the comparative school of exegesis, from the times of Celsus till our days, has drawn from the discreet allu-sions they made to the Biblical theme of God's alliance with Israel. Yet it is the allegory of marriage, stripped of any asso-ciation with nature worship, which accounts best for the Pauline and Christian doctrine of virginity. The doctrine of virginity branches of[ from the doctrine of matrimony. We must, therefore, see what marriage meant for Paul to understand what "spiritual marriage" might have meant for him if he had used the words, what he had actually in mind when he wrote of the "chaste virgin presented to the one husband Christ." It is in Ephesians 5:25-32 that the Apostle explains most fully the Christian significance of matrimony. It can be said that if the sev-enth chapter of First Corinthians pictured wedlock as it is in fact, Ephesians 5:25-32 shows it in all its ideal sacra-mental beauty. But the "lofty sacrament" opens on to the prospect of virginity. In Ephesians 5:25-32 as in Second Corinthians II:2, the Church is compared to the bride taken to the bride-groom for the nuptial celebration: Husbands, love your wife as Christ loved the Church: for her, he gave himself up, sanctifying her, cleasing her by water aild word, so that he might present the Church to himself all glori-ous, with no stain or wrinkle or anything of the sort but holy and without blemish. Thus men should love their wives. In this text there is no go-between. Christ Himself prepares His bride and there is a stress on the point that she was not pure but was made so by the cleansing love of the divine Spouse. That love which cleanses through the laver of baptism springs forth from the cross; the words "savior" and "he gave himself up" show the sacrificial background of Paul's thought. The cross was already the marriage function which Second Corinthians 11:2 had seen in the frame of the Parousia. It is on Calvary that the bride, cleansed by the love of her Spouse, W:lS em-braced by Him to become "one body" with Him. The greatness of Christian matrimony derives from its relation to the union of Christ with the Church which was realized on the cross. Conjugal love, that mysterious power which tears man and woman away from their fam-ily to draw them together (v. 31) was a sign, a "mystery." It had a hidden significance. In a secret way, it prefigured the love, the agap~ that seals together Christ and the Church and makes them one body (v. 32). The Old Testa-ment did not know this mysterious orientation of the conjugal union but now the mystery is revealed. If placed under the influence of 'the,sacrifice of Christ', that is, if it is lived in the spirit of unselfishness and dedication which breathed in the sacrifice of Christ, conjugal love sym-bolizes the bond of charity which unites the Church with her Head and contains the life flowing through their joint Body (vv. 23, 30). Penetrated with the spirit of Christ, matrimony enshrines the divine agape; it con-tinues the sacrifice of Calvary and its efficacy. By that sacramental efficacy and in the line of that symbolism, each party represents, for the other, Christ and His re-quirements of self-denying charity: husbands love their wives as Christ loved the Church and wives obey their husbands with the same joyful abandon which animates the Church (vv. 33, 22-25). In the measure in which con-jugal affection accepts to turn into charity, wedlock is holy and "has a relevance to Christ and the Church" (v. 32); indeed, it is a part of their mysterious union. Now, "lofty" as it may be, the "mystery" of Christian matrimony remains a sign, imperfect and inadequate as any sign. After all, in Ephesians 5:25-32 it. is not said that Christ loved the Church as a husband loves his wife, but rather that husbands should love like Christ: Con-jugal love does not explain the union of Christ for'the Church; on the contrary, this union reveals the latent significance of marriage. The agap~ of Christ is set as the ideal norm of human love: it is the reality whereas matri-mony is only its sacrament. Though the "mystery" it contained has been revealed, matrimony keeps its existence and its consistency of sign, as if the veil had not been removed but only pierced b~ a powerful light. The light shines through, the veil be-comes the medium of communication of the light; but it is still there; and, transparent as it may be, it may still absorb some of the light. Containing a significance and an efficacy pertaining to the world to come, matrimony keeps its earthly solidity and persists in its "this-worldly" existence. At the same time as it announces the eschato-logical marriage feast of the Lamb, it remains union in a flesh not yet transfigured by the Spirit.19 :~The point can be expressed technically in the theological lan-guage which distinguishes in the sacraments between the sacra. mentum tantum, the res tantum, and the reset sacramentum. In matrimony, the res is the divine agap~ sealing the unity of the Mys-tical Body as it seals Me conjugal cell. The sacramentum tantum is the conjugal union. Christian marriage is reset sacramentum: there is intercompenetration of the symbol and of the spiritual reality. Christian virginity on the contrary is the res tantum of matrimony. 4- 4- Virginity VOLUME 22, 1963 275 4. 4. 4. L. Legrand, M.E.P. REVIEW FOR RELIGIOUS We saw that it is that "worldly" aspect of matrimony which is responsible for its spiritual opacity.2° The spirit-ual reality may be absorbed in the worldly thickness of the "sign" and even in the most favorable cases when it is the most transparent, matrimony remains a sign, a re-flection, not the light itself. This sacramental value of matrimony is at the same time its greatness and imper-fection. The "mystery" is at once revealed through the screen, yet hidden in its worldly folds. Or, to take an image which is Paul's, it reflects the agap~ of the cross, but only in the cloudy and confused way of the old mir-rors of polished metal (see I Cor 13:12). Because it is a closer participation in the sacrifice of the cross, virginity represents better the agap~ which ani-mated it. It not only reflects that love, it embodies it. Virginity is not a sacrament. It does not set the screen of any sign between Christ and man. In it, the divine love is not refracted through the mediation of any "worldly" feeling. There is nobody who stands for Christ to repre-sent Him; the contact is direct between Christ and the bride. Matrimony is turned towards the agap~ of the sacrificed Christ as towards its fulfillment; virginity com-munes directly in that agap& The agap~ lived in matri-mony was mediated charity; virginity is agap~ reaching directly its object. In the words of the Roman liturgy: While no prohibition lessens the dignity of marriage and while the nuptial blessing resting on matrimony is safeguarded, nevertheless there will be nobler souls who, spurning the carnal union entered into by man and wife, strive after the mystery it signifies ([astidirent connubiura, concupiscerent sacramentura). Without imitating what takes place in matrimony., they devote their entire love to the mystery signified by marriage (nec imi-tarentur quod nuptiis agitur, sed diligerent quod nuptiis pr~,e-notatur).~ 1 Virginity is the plentitude of agapO; it shows forth the reality that matrimony contains only in a veiled way. It is the full revelation of the "mystery" still half hidden in sacramental marriage.22 Like the love of the Spouse in the Canticle, the agapd of the celibate is a blazing fire, a flame of Yahweh (see Cant 8:6).23 This fire of love makes of virginal life a holo- ~o See the first part of the present article. .-a Preface of the Consecration of Virgins in the Roman Pontifical. We fellow the translation given in L. Munster, Christ in His Conse-crated Virgins (Collegeville: Liturgical Press, 1957), pp. 131-2. ="To be living images of the perfect integrity which forms the bond of union between the Church and her divine Bridegroom is assuredly the supreme glory o~ the virgin" (Plus XII, Sacra Vir-ginitas). = We follow for this text the translation of A. Robert, L~ Can-tique des cantiqu~s (Paris: Cerf, 1951), p. 58. caust in which the "flesh" is burnt up and with it any sign, any reality of the present world. Virginity is love impatient of the mediation of any symbols. In that re-spect too, it is analogous to the sacrifice of the cross: the death on the cross was a sacrifice without rites because in its utter despoliation all the.symbolical realities of the world came to an end; there remained only the naked corpse on the bare wood in a total holocaust of anything belonging to this world. Virginity too is a festivity with-out rites, a marriage feast celebrated without any exter-nal rejoicings because, as the cross and in it, this marriage is consummated and consumed in a holocaust of self-denying love that raises it above this world. It is in that sense that virginity is a spiritual marriage. It is a marriage: in the phrase "spiritual matrimony," the adjective does not obliterate the noun. Virginity is a thing of love, total communion to the divine agap~ which is the essence of the life of Christ and of life in Christ. That marriage is spiritual. Spiritual does not mean metaphorical. The spiritual union of Christ with the vir-gin is not a vague likeness of the conjugal union. It is rather the opposite; virginity gives the true picture of real love in all its intensity and purity. Neither is it spiritual in the Platonic sense of the term. It does not correspond to a chimerical dream of abolition of the flesh. In virginity the flesh is accepted as it was in the Incarnation. But it is sanctified, transformed as the flesh of Jesus was in His glorification. The glorification does not delete the Incarnation; it fulfills it. Virginity is no negation of the flesh but its consecration. The virginal union with Christ is spiritual in the bib-lical sense of the term. It shows man's transformation by the power of the Spirit. The Spirit, the divine force that animates the new creation, takes possession of man's body and soul, freeing them from "the shackles of corruption" to give them "the glorious liberty of the children of God." And the transforming force which the Spirit implants in the virgin is the charity of God (Rom 5:5), the flame of love which, coming from God, consumes the flesh of the virgin and transmutes it into the likeness of the "spiritual flesh" of the risen Christ (1 Cot 15:45-49). The New Testament does not explicitly call virginity a spiritual marriage. Yet its doctrine of marriage and its exhortations to virginity converge towards that theme because both states of life refer to the mysterious con-nubial union of Christ and the Church which marriage prefigures and virginity embodies. Linked by that com-mon relation to the mystery of Christ, virginity and matri-mony are intimately connected. Matrimony moves to- + + + Virginity VOLUME 22, 1963 4. 4. 4. L. Legrand, M .E.P. REVIEW FOR RELIGIOUS wards a virginal type of love as towards its fulfillment, and virginity is nothing but the full realization of that which is prefigured in marriage. The best exposition of the spiritual meaning of Chris-tian virginity would be, therefore, a Christian transposi-tion of the Canticle of Canticles, the nuptial song of the Old Testament.~4 The liturgy, the fathers of the Church, and the mystics have understood it spontaneously and have repeatedly made of the Canticle the epithalamium of the Christian life dedicated to the Lord. From Origen's homilies on the Canticle to the com-mentary of St. Bernard and the Spiritual Canticle of St. John of the Cross, it would be easy to compose a mag-nificent anthology in which the best of Christian elo-quence and lyricism would figure. As a sample of what this anthology would contain, it is difficult to resist the temptation of quoting at least extracts of the hymn with which Methodius concludes his Symposium on Chastity. The Ten Virgins who have taken part in the symposium conclude their discussion with the triumphal chorus: For Thee, I keep myself chaste, and with a lighted torch in hand, 0 my Spouse, I come to meet Thee. And the stanzas follow each other, composed by Thecla, the most eloquent among them: From above, O virgins, there came the sound of a voice that raises the dead. It says: Hasten to meet the Bridegroom in white robes and with lamp in hand. Turn to the East. Arise lest the King should precede you at the gates. [Chorus:] For Thee, I keep myself .'. For Thee, O King, spurning a rich home and the embrace of mortals, I came in spotless robes, to enter with Thee within tile bridal chambers. [Chorus:] For Thee, I keep myself. In my eagerness for Thy grace, O Lord, I forget my own country. I forget the dances of my companions, the desire even of mother and kindred, for Thou, 0 Christ, art all things to me. [Chorus:] For Thee, I keep myself. 0 blessed bride of God, thy couch do we adorn with hymns. And we praise thee, O Church, immaculate virgin, pure like snow, wise, undefiled, lovely. [Chorus:] For Thee, I keep myself. Open thy gates, O resplendent queen, and take us too within the bridal room. O spotless and triumphant bride, breathing ~ Such transposition is not too distant from the literal sense if it is accepted that in its literal sense the Canticle is an allegory of the convenant relationship of Yahweh with Israel. See A. Robert, Le Cantique, pp. 7-23; also A. Feuillet, Le Cantique des cantiques (Paris: Cerf, 1953). beauty, behold we stand round Christ, clad like Him, singing thy nuptials, O happy maiden.~ The canticle of Methodius weaves a web of biblical themes. The bride of the Canticle and of Psalm 45 has joined the Bridegroom of the parable (Mr 27:.!-13). The voice that arouses the Ten~Vii-gihs is tha(.~vhich had called Abraham and invited him to leave "home and kindred" for the first Exodus to Canaan (Gn 12:1). It is also the voice that raised Christ from the dead. The nup-tial procession is at the same time an Exodus and an As-cension that takes the Church and the virgins to the bridal chamber of the King. There is more in that text than fanciful allegory; the profusion of biblical allusions shows a thought deeply rooted in biblical ground. The hymn echoes Paul's call to virginity, Though amplified, the exhortation of the Apostle is rendered faithfully. The attitude and the bliss of the Ten Virgins corresponds exactly to the ideal proposed by Paul to the Corinthians of a life "free from worldly worries" to be spent "waiting upon the Lord without distraction" (1 Cot 7:35). ~Patrologia Graeca, v. 18, col. 208-9. A substantial part of the hymn is quoted and translated in J. Quasten, Patrology, v. 2 {Utrecht: Spectrum, 1953), pp. 4, ÷ ÷ VOLUME 22~ 196;~ 279 SISTER MARY CELESTE, S.M. The Virtue of Mercy Sister Mary leste, $.M., is on the faculty of the Col' lege of Our Lady of Mercy; 2300 Ade-line Drive; Burlin-game, California. REVIEW FOR RELIGIOUS As the good news of Christ continues to be heralded, classrooms in Catholic schools rapidly mushroom into being and innumerable extra rows of desks are squeezed into innumerable older rooms; CGD classes flourish; hos-pital beds are filled; homes for the aged, the mentally ill, the delinquent, the abandoned and helpless have long waiting lists; clinics are daily crowded to capacity. The works of mercy are literally endless. Yet precisely for that reason, their true purpose must be all the more clearly understood if the pitfall of activism is to be avoided. This is especially necessary for the sister whose community is officially sent by the Church to bear witness to Christ in the ministry of mercy. She is responsible, in whatever way her individual position allows, to see to it that the works are authentically merciful ones--that they are per-meated through and through with the spirit of Christ's mercy. This means that she must know well what mercy is and how it is incarnated in her own apostolic action. If we follow the fruitful approach of St. Thomas in striving to gain. some insight into the nature of mercy, we will begin not with an abstract definition of it but rather with the concrete existential situation in which a merciful person finds scope for his activities. We may then analyze the kind of response that is given in such a situation, and finally we may ask what kind of person is needed for these works--one who will respond merci-fully. Since mercy, according to St. Thomas, is a virtue,1 this last question involves asking about the particular habit-patterns of virtue which must be integrated into the personality of one who is merciful. But since it also entails a rather complex group of associated virtues and supporting habits, we must examine this structure in some detail in order to find out precisely what kind of effort is needed to build such habits and thus to develop most effectively the virtue of mercy. Summa Theologiae, 2-2, q.30, a.3. Starting-Point: the Misery of Man First, let us turn to the concrete situation. Where does a person inspired by mercy find a ready field for the driv-ing impulse of this spirit? Always~ it is in a need. But it is not just any need; not physical need alone, although this may be part of it. There must be a specifically human need: a situation in which man finds himself in misery, falling short of what he needs to attain his human fulfill-ment. 2 Ultimately, this fulfillment lies in his beatific union with God; and therefore his most radical misery is his sinfulness. All unhappiness stems from this. But in addition to guilt before God, human misery vitiates every facet of existence: it is the old problem of evil in the world of the sons of Adam. The stimulus for mercy, then, is human distress. It is man faced with the impossibility o[ attaining the true happiness for which he is destined,n It is Job buffetted by Satan; it is the unfaithful wife of Hosea in her willful waywardness; it is the thief dying on the cross. In our own day, in a far more sophisticated and complex civili-zation, the misery of man takes on the most piteous of forms--all the heavy trials that burden man's physical life and his mind and spirit; inadequacy and weakness and guilt of all kinds; confusion of the young who idealis-tically grope for vague goals yet are shackled by luxury and habits of indecision; bitterness, bewilderment, neg-lect and persecution, even just punishment; and espe-cially, the despair of those who have given up the search for happiness. It is man in misery, lacking what he needs for the fulfillment of his humanness in union with God. The Works of Mercy: Response to Misery What response does misery evoke in the merciful? It inspires and stimulates the work of carrying out into ef-fective action whatever will i-eally remove the defects which stand in the way of another person's happiness. God Himself is called merciful because oust of His loving kindness He actually takes away the miseries of man.4 Especially by His redemptive Passion and Resurrection, Christ delivered man from the greatest of miseries; and in this act God showed more abundant mercy than if He had forgiven sins without asking satisfaction, for He actu-ally went to the trouble, as it were, of doing something personal and positive to remedy the situation.5 So, too, a merciful person does all he can to dispel the misery of another. *Summa Theologiae, I, q.21, a.4. Summa Theologiae, 2-2, q.30, a.1. Summa Contra Gentiles, 1, c.91. Sumlna Theologiae, 3, q.46, a.l, ad 3. ÷ ÷ ÷ Mercy VOLUMI: 22, 1963 2~! + Sister Mary Celeste, S.M. REVIEW FOR RELIGIOUS 282 This means that certain external works are necessary in order to communicate the good things which the dis-tressed person lacks,e St. Thomas classes these works un-der the heading of "almsgiving," and divides them ac-cording to the kind of need that cries out for relieL Some needs are concerned with the maintenance of physical life: food, clothing, shelter, care in sickness, freedom from slavery of all sorts. But man is not merely a physical thing; so proper respect must be given the body destined for resurrection, and his spiritual needs must be relieved by prayer, instruction, and counseling. The sorrowful must be encouraged and the wayward corrected and pardoned.7 It is within the context of the active life, therefore, that the merciful person directly ministers to the needs of his neighbor.S He carries out into the realm of action the teaching of St. John to love not in word or tongue only but in deed and in truth (1 Jn 3:18). Such response to misery in the works of mercy is easily observable in the lives of the founders of religious insti-tutes which flourish today. We are so familiar with the details of our own founder's work that we tend to forget the amazing range of misery with which he was con-fronted. In fact, no individual, however energetic, can possibly cope with the vast extent of human ills that come within his vision. Thus it was a natural development that, under the leadership of a great person, others shar-ing his spirit formed themselves into a group in order to accomplish what they could not do as individuals. The work of schools, hospitals, institutions for the care of the poor and aged and delinquent in turn necessitated the organization of a religious community which would be inspired by the vital spirit of its founder and would as-sure continuity to the works. A community of itself, however, is not enough. Though the outward forms of human misery may change with time and place, its essence is as universal as wounded hu-manity itself. And in her universal compassion, Mother Church incorporates the community as a living member within herself. Through the major superior as her repre-sentative, the Church receives the vows by which an in-dividual religious is totally committed to Christ. In turn, she gives to the community an official mandate to carry out the works of mercy as part of her own universal apos-tolate of bringing all men to union with God in Christ. This goal is identical with that of the perfection o1! hu-man happiness for all men, the ultimate obliteratic.,n of human misery. Therefore, every member of a community nSumma Theologiae, 2-2, q.32, a.5. Summa Theologiae, 2-2, q.32, a.2 and 3 ~Summa Theologiae, 2-2, q.188, a.2; De Caritate, a.8; De Per- [ectione Vitae Spiritualis, c.13. whose very raison d'etre is the Church's works of mercy must be essentially dedicated to the active life of service. Within the framework of her religious life, the sister must minister to the poor, the sick, those in need of instruc-tion and care. If she does not carry out her share with complete personal dedication,, she .not only,, fails to be a merciful individual and thwarts the united endeavor of her community but in a real sense hinders the very work of Christ in His Church. The Merci]ul Person As active religious, then, it is essential that we become the kind of person who will respond to human misery in a way that will really bring about its relief and thus ef-fect the happiness of our fellow man in his union with God. Our vocation is to be a merciful person. What is meant by saying that we want to become a certain kind of person? It is a fact that at entrance into religious life, we are already possessed of a distinctive personality; and personalities vary greatly. Of course, these differences will remain. But when we become a re-ligious, we do intend to become someone in a way that we were not before. We intend to grow into an attitude, to take on a new quality and direction of endeavor which is characteristic of our community. We express this in-tention by saying that we want to have the spirit of the community, to incorporate into our personality that par-ticular aspect of Christian spirituality which is best suited to the apostolic work proper to this community. This means that we consciously try to cultivate those habitual ways of acting which characterize the merciful person. We want, in other words, to acquire the habit, the virtue of mercy.° Human virtue, according to St. Thomas, is an opera-tive habit disposing a man to good action.1° As strictly human, it cannot be merely an automatism which, oni:e acquired, allows us to carry on action in a quasi-mechani-cal and unthinking way, like tying our shoelaces,it Virtue is a mastery-habit, demanding attention and free adher- ~ In this discussion we are speaking of moral virtue as perfecting human powers insofar as it is acquired by our own efforts. It is commonly taught that, in addition, there are "infused moral vir-tues," which complement the acquired ones and come with sanctify-ing grace and charity. lOSumma Theologiae, 1-2, q.55, a.2 and 3. 1, Servais Pinckaers, O.P., "Virtue Is Not a Habit," Cross Cur-rents, v. 12 (Winter, 1962), p. 68. "To define virtue as a habit would seem necessarily to be making man into a pure automaton, and to be depriving his action of its properly human value." The author here clearly limits his meaning of "habit" to "automatism,,' and does not take the word to include "mastery-habit" as we have done here. ÷ ÷ ÷ Sister Mary Celeste, S.M. REVIEW FOR REL[GIOUS 284 ence of the will, manifesting an interiority and personal commitment in each action.12 The virtues we acquire be-come, as it were, a second nature to us, wellsprings of good actions which strengthen and dispose our human powers for realizing their specific goodness. Thus, without sacri-ficing individuality, members of a community strive to acquire a perfecting habit which exercises a distinctive influence as the "spirit" of their work. As soon as we begin to ask what mercy is, it becomes obvious that we cannot deal with it as an isolated virtue. In the practical order, of course, this is true of any virtue. Mercy in action requires a whole complexus of related virtues, a patterned grouping of habits to support it. It requires at the same time a principle of unity by which these habits are integrated into the structure of one's per-sonality and can function in cooperation for a common end. Because of the many strenuous and complex de-mands made by the external works of mercy, a sister whose life is dedicated to such worlds will be gravely en-dangered by a lack of unity in her person. But conversely, her life will be all the richer and more fruitful if it is consciously balanced and ordered toward a unified goal. This is especially crucial for a woman. Psychologically, a woman's strength lies not so much in the mastery of a single field as it does in the integrating power which weaves a widespread variety of human activities into a coherent wholeness. In the life of a sister engaged in works of mercy, the pattern of wholeness--that is, of those vir-tues and habits of action which are consciously acquired during the formative years of religious life--is specifically focused on the kind of situation which should evoke mercy: namely, that of human misery. In the responding compassion of the merciful woman, every power of her human personality is engaged. For one whose vocation it is to be thus dedicated and whose calling as religious includes the essential obliga-tion to strive for maturity and full effectiveness in the apostolate, it is important to know clearly how her pow-ers can be unified and perfected for merciful action so that such action comes as it were by second nature, ha-bitually. Everyone has the powers. The crux of the mat-ter is the question of virtue and of the subordinate good habits conducive to virtuous action. Here finally we come to the virtue of mercy in its plenary context: as a kind of master-habit toward whose perfect operation the ac-tivities of other human powers are directed by subordi-n See George P. Klubertanz, S.J., The Philosophy o! Human Nature (New York: Appleton-Century-Crofts, 1953), pp. 272-97. The content of this paper owes much to further developments of these ideas in a course on Thomistic theory of moral character given by Fr. Klubertanz. nate habits. The mature personality of the religious is stabilized (but by no means stereotyped) and made apt for merciful action by the unified structuring of these interrelated habits. The Perception oI Misery The initiation of actual response to misery is the recog-nition of it. This seems obvious. Yet there are facets of misery which are not so obvious that they are recognized by everyone; and there are degrees of awareness among those who do recognize that there is some need. The sister who aims to acquire the virtue of mercy must ask: How can human misery be most keenly perceived? How ca, n insight into unhappiness be developed and deepened? There is no question, first of all, of "training" our eyes and ears; whatever we see, we see, and getting glasses to perfect our vision is not habituation at all but only an aid to the proper actual functioning of our sense o1: sight. The perception of unhappiness is rather a matter of noticing, of paying attention to those elements within our range of vision which carry meaning. To do this, the powers of imagination, sense memory, and estimative sense must be developed under the guidance of reason so that one habitually notices the kind of detail that is rele-vant. Some accumulation of experience is necessary here. For a young religious endeavoring to build the needed habits, it will be very helpful to have the guidance of an experienced person who can direct her interested atten-tion to the minute aspects of a human situation that bear on unhappiness--the tensing of a cheek muscle, the slight threadbareness of a sleeve, the brittleness of a laugh. What is sometimes vaguely referred to as "intuition" or "hunch" is, more precisely, the focusing of awareness on the material hints and expressions of poverty, ignorance, guilt, pain, confusion, weakness, of any form of human evil. Watching for these hints and observing others more adept at noticing them, we may improve and control our sensitive knowing powers for discerning and evaluating concrete situations of misery. But human misery is not something that can be sensed. It is an intelligible reality that must be understood and judged. A sharpened sensitivity to the material signs of misery will develop only with the growing realization of their meaningfulness in the lives of those we desire to help. In order to read the language of these signs, then, certain acts of intellectual understanding must concur with the functioning of the sensory powers. A mutual re-lationship exists here: by our intellect we comprehend the imeaning in the material image, and this understanding in turn is a guideline for our imaginative and estimative + ÷ ÷ VOLUME 22, 1962 285 + ÷ ÷ Sister Mary Celeste, $.M. REVIEW FOR RELIGIOUS powers to furnish and elaborate precisely those images which bear a meaning-content relevant to merciful ac-tion. How is facility for such intellectual acts acquired? It seems evident that there must be some serious and con-sistent meditation on the human goal of beatitude and on the nature of sin which is the chief obstacle to achiev-ing that goal. The object of mercy is hierarchized accord-ing to the goods which God loves in man and "desires" for him; hence, there must be true judgments about the relative value of various deficiencies in such goods. Sin is the supreme evil, and effective compassion for the sinner is the most merciful act. After this come the many ills concomitant with the sinfulness of man--injustice, preju-. dice, war, poverty, oppression. To judge of these evil~; clearly, a study of the social and behavioral science~ would seem at least highly desirable if not necessary. Complementary to these disciplines, the development of an appreciation for great literature will aid the sister in observing concrete instances of misery and its tragic ef-fect in human lives. In short, a truly liberal education with theology as its core ought to contribute much to tile degree in which the object of mercy is perceived. To keep the proper perspective, we must renew these judgments with conviction until they crystallize into our permanent outlook. But it is not only the object of mercy which must be judged; we ourselves must reflect on how we stand in relation to the action that we are doing. A realistic evaluation of our own position, motivated by concern for the one in need, must include the conviction that we likewise are immersed in the conditions of hu-manity and that therefore whatever good we are able to communicate to others is first a gift to us. The lack of this conviction is pride; and the vice of pride is a direct ob-stacle to the practice of mercy. The proud are without mercy, St. Thomas tells us, because they despise others and think them deserving of the sufferings they have to undergoA~ John Kuskin has stated well the kind of self-judgment that a merciful person makes: I believe that the test of a truly great person is humility. I do not mean by humility doubts about his own ability. But really great men-have a curious feeling that greatness is not in them but through them and they . see something divine in every other man and are endlessly, foolishly, and ~ncred~bly merciful. Sensitivity to Suffering Though perception of misery is the first requisite of the act of mercy, its essence is in the affective response to misery. For the clarity of perception itself depends basi- Summa Theologiae, 2-2, q.30, a.2 ad 3. cally upon the concern we have for aiding another. Now concern for another is a matter of love. Human love, like human knowledge, is a unified act engaging the whole person, spiritual and physical. To love someone humanly, it is natural that our feelings should concur with our willing of his good However, there is an initial difficulty in the matter responding to unhappiness: the first impulse in the face of misery is to shun it, for we are naturally attracted to what is pleasant and try to avoid what is evil. Do the sen-sitive appetites, then, have any part in the act of mercy? First of all, we may note that the perception of someone else's misery may provoke one of two contrary attitudes in us. There may be a detached unconcern for an evil that in no way affects us at present, together with the hope that the unpleasantness of seeing another suffer will be quickly removed and forgotten. On the other hand, there may be a reaction of sympathy, a feeling of sorrow for the distressed person. This latter movement"of the sensitive appetite is the act of pity.1~ Now considered on the sensitive level alone, an act is neither virtuous nor morally bad because it is not yet a human act. Can we say, then, that it does not matter which attitude a person has, as long as he is influenced by spiritual love? And further: might it not be better to remain, as far as pos-sible, emotionally uninvolved? If we let our feelings run away with us, there is danger that' sentimentality will govern our actions; and this is not a good. To answer the question of the role of sensitivity in mercy, we may first point out a negative aspect. The dangers of sentimentality should not be minimized; there is a definite risk taken. There is a kind of undesirable emotional involvement which consists in identifying one-self with the patient or one in need to the extent that his anxiety, confusion, and helplessness are communicated to us instead of being relieved by us. This would be equiv-alent to becoming a beggar in order .to .help beggars, and thereby cutting off the very possibility of saving anyone from the misery of beggarhood. Because of warnings about such risks, young religious sometimes fear to admit to themselves that they do feel grief or anxiety for others, that they are really affected by seeing suffering and pov-erty. It would be helpful, when such is the case, to reflect on the consequences of this outlook. Fear of danger leads naturally to avoidance of the dangerous occasion. In this instance, the sister may unconsciously tend to avoid those situations which arouse her feelings of pity, and in so doing is avoiding the very misery toward which mercy is 1~ Sum~na Theologiae, 1-2, q.35, a.8. ÷ ÷ ÷ Mer~y VOLUME 22, 196~ 287 ÷ ÷ ÷ Si~ter Mary Celeste, S.M. REVIEW FOR RELIGIOUS directed. This obviously is not the way to develop the virtue of mercy. A further reflection on the conditions sentimentality would help to alleviate her fears. For pity will never degenerate into sentimentality when its exer-cise is buttressed with the clarity of intellectual vision and intensity of spiritual love required by an act of true mercy. Emotional involvement with those in misery, when incorporated into this virtuous (and hence, controlled) act, will never cause a loss of interior peace, patience, and trust in divine Providence. From the positive point of view, sensitivity to suffering of others should be regarded as a real asset, integral to the practice of mercy. St. Augustine says that mercy is heartfelt sympathy for another's distress, impelling us help him if we can.15 The Latin word for mercy, miseri-cordia, denotes sorrow of heart (miserura cordis) or com-passion for the unhappiness of another as though it were one's own.1. Of course, temperamental dispositions differ and solne persons are more sensibly affected than others; but the emotion of sorrow is a universally human one, and to some extent every human person feels it. Being moved with sorrow for another, we are more likely to do an act of mercy for him. Freely to take on sorrow for a misery that is not our own, to let ourselves be hurt when this is not a necessity, requires a special habit to strengthen our natural sen.,;tendency to fear and reject evil. The virtue of forti-tude is this habit, enabling us to face and accept the diffi-culties of personally assuming the suffering involved compassionate response to misery. This virtue is at the same time a guarantee against sentimentality and a bul-wark to fortify us throughout the consequent difficulties of carrying mercy into practical action. Courage to sympathize, to co-suffer with the unhappy, results also in a keener insight into the depth of misery. One's personal experience of vicarious suffering is the basis for a connatural knowledge which cannot be had on a purely speculative level. No matter how much we contemplate the social conditions of poverty and the par-ticular details of this family's wretched plight, we cannot really know what their misery is unless it affects us in our whole being: unless our judgment is swayed by a concern that is at once a willed and a felt love. In order to under-stand how the redeeming love of God works providen-tially in the "crooked lines" of evils in the human con-dition, we must feel ourselves within this condition. An habitual sensitivity to the suffering of others, habit of pity, is therefore an integral part of the total St. Augustine, De Civitate Dei 9.5. Summa Theologiae, I, q.21, a.3; 1-2, q.35, a.8; 2-2, q.30, a.l. pattern of mercy because the feeling of compassion is al-ready the directing of the sensitive appetites toward the object of mercy.1~ While not itself a virtue in the com-plete sense, pity contributes the "matter" as it were of the total response, being given its "form" or determining specification as virtue by the complementary tendency of merciful love in the will. Because of the dynamic influ-ence of this love, channeled and controlled by right judg-ment, the emotion of pity as a fully human response is truly virtuousJs It gives an intensity to the impulse of mercy to relieve the distress so keenly felt. Charity: the Source ol Mercy Formally and essentially, the act of mercy is a special kind of willed love. Whatever may be the absence or presence, the strength or weakness of supporting habits and virtues in other powers, the absolute requirement for mercy is the free and deliberate choice to love another who is in need. We make this choice as the radical orien-tation of our lives in accepting a religious vocation to an institute whose commission from the Church is to carry out her works of mercy. Thereby we accept the solemn obligation to reinforce by repeated acts what is implicit in this orientation: that is, to develop the habitual facility or virtue for good and effective action most properly be-longing to such an institute. What kind of love is the essence of mercy? In the first instance, this love must be benevolence: a willing of good for the sake of the person about whom we are concerned. It must be completely other-directed, outgoing. Religious are greatly aided in developing unselfishness in love by the numerous opportunities in community living to show thoughtfulness and consideration for others. The mani-festations of such concern are by no means of merely pe-ripheral importance, for a deficiency in love is a defi-ciency in the essence of mercy. Even on the sensitive level, pity is directed not to oneself but to another,a9 A selfish act is a disordered love-choice not only different from but contradictory to the choice of loving mercifully. There-fore, any habitual selfishness, no matter how slight it is or how trivial its object, will be a direct obstacle to de-veloping the virtue of mercy. The subjective aspect of benevolence--that is, true de-sire of good for another--must be complemented by its objective counterpart: desire for another of what is truly 1*St. Thomas notes that the reason why God forbad cruelty to animals in the Old Testament was that even pity for the suffering of animals makes a man better disposed to take pity on his fellow man. Summa Theologiae, I-2, q.102, a.6 ad 8. XSSumma Theologiae, 1-2, q.59, a.l ad 3; 2-2, q.$0, a.$. ~ Summa Theologiae, 2-2, q.30, a.l ad 2. 4. + 4. VOLUME 22, 196~ 289 ÷ ÷ Sister Mary ~eleste, $3tL REVIEW FOR RELIGIOUS good. Ultimately, the true good of man is his perfect hap-piness in union with God. When we desire that a person have what is needed for this, our benevolence toward him is charity. It should be remembered that the dual precept of charity in no way detracts from its nature as a single virtue; by charity, God is loved both as supreme good in Himself and as the goal of human striving. Thus when we love another in charity, we desire for him the beati-tude toward which we also aim. The attainment of this common goal, uniting us in a social bond as fellow viatores, is hindered by our misery. Therefore, if we love God and desire that all men be united with Him, our charity will (as nearly as this is possible) be a love patterned on His. We will not seek in others what we lack and not merely respond to a goodness in others which we find there. Rather, out of the abun-dance of love, we will be able to confer on others a good-ness which we do not find, which we ourselves only hold as a gift in the first place. We will aim to relieve their misery. This is Christian love. If Christianity has been a civilizing influence in the world, it is because, as Da-ni~ lou writes, civilization is "a state of human life in which individual man is accorded his due of respect and love, being loved the more in proportion as he may be defenseless, lonely, or unlucky.''20 Since charity is the essence of Christian perfection, it is afortiori the virtue par excellence of the religious who is bound by vow to strive for Christian perfection. In the religious state, the vows are means to this goal. The pur-pose of poverty is to free one's love from attachment: to material things, for our finite human affections cannot be fully concentrated on God if they are tied down. by many physical concerns. Charity is also hindered by an excessive craving for pleasures of the flesh which prevent the development of spiritual love. Chastity does not stamp out or distort the humanness of love but univer-salizes it so that the concern of the heart may extend to all persons. Charity is hindered most of all by the in-ordinate willing of one's own independence. Obedience especially makes the sister a sharer in community effort which is part of the Church's mission of mercy i'n the world. Thus the specific way in which charity is de-veloped in a religious is intrinsically influenced by the spirit and virtue of poverty, chastity, and obedience as directly oriented to the perfecting of spiritual love: The immediate effect of charity as the benevolent love by which we desire for others their happiness in union with God is our own bond of union with them, a special and personal kind of belonging. "It is the nature of di- Jean Dani~lou, Lord oI History (Chicago: Regnery, 1958), p. 66. vine charity," St. Thomas writes, "that he who loves in this way should belong not to himself but to the one loved.''zl In belonging to another, we take on vicariously whatever is his lot, suffering included. We feel it our-selves even though the misery is'not radically our own.m Thus God Himself is said~to pity us because of His love by which He regards us as belonging to Him33 This note of belonging to the one loved may be re-garded from another aspect also. We see that the virtue of charity is perfected in three "dimensions." First, its extent must be universal, including all persons.destined for beatific union with God. Secondly, its intensity is measured by the hardships one is willing to endure for the sake of those loved, even to the point of laying down one's life. Finally, its effects are seen in the gifts of good-ness bestowed: not only in material things, not only in spiritual benefits, but even in the total personal dedica-tion of oneself.~4 Pondering this last "dimension" of charity, we recall that human love is humanly symbolized in gift-giving. The extent and intensity of love is externally shown by the value of the gift bestowed. There are degrees in the alms of mercy just as in any gift, for mercy is always freely given love, Ministering to the physical needs of another is the first and most evident degree, siv.ce man cannot fittingly strive for spiritual goals if he does not have what is needed materially for a decent human life. On a higher level, there are spiritual benefits which do not exceed the natural human capacity for giving: for instance, the com-munication of truth reached by human insight and evi-dence. But of more value still are those goods which are truly supernatural, such as divinely revealed truth or the grace of the sacraments. One who bestows on others gifts of this kind practices a singular perfection of brotherly love, for it is directly by means of these gifts that man at-tains union with God.2" A gift, however, remains but a symbol. That which is signified is the interior disposition of love which is in the person the motivating source from which his action flows. The true worth of a gift can only be judged by the extent to which the giver's love has been concretized in the per-sonal act of donation. The more fully the whole person must be involved in this act, the more apt this particular kind of action is for expressing an intense and universal love. Now the works of mercy not only give scope for a De Perlectione Yitae Spiritualis, c.lO. Summa Theologiae, 9-2, q210, a.2. Summa Theologiae, 2-2, q.30, a.2 ad 1. Summa Theologiae, 2-2, q.18,1, a.2 ad 8. De Per]ectione Yitae Spiritualis, c.14. ÷ ÷ ÷ Mercy VOLUME 22~ 196.~ 291 4. 4. 4. Sister Mary Celeste, $.M. REVIEW FOR RELIGIOUS 292 complete engagement of the giver, but when they really spring from charity they absolutely require this total dedication. For merciful love is redemptive. It means taking on the misery of another in order to heal and strengthen and lift up; and this can only be accomplished by the involvement of one's whole being and energy. For a woman, this total personal dedication to serving the needs of another is the fulfillment of her essential role as mother. In the apostolate, it is a maternal love which inspires the sister to reach out with compassion to all who, like the child, need care and protection. She sees not only the poor, the sick, and the aged as represented by the child, but all those who are ill in mind and heart, those who are poor in the goods of the spirit. Her work of the fulfillment of professional duties is a form of spirit-ual motherhood. By this very fact, her mission in the Church is closely associated with an essential quality of the Church herself. It must be the vocation of the reli-gious woman to impart to others something of the uni-versal healing compassion of Christ, effecting a true nur-turing and growth of human life Godward. Prudence Directs Merciful Action The love-inspired insight of a mother detects the weak-ness of her child and knows instinctively what is the best thing to do. This connatural knowledge has its exact parallel in the act of mercy, the impulse to action in which there is a giving of one's whole self. Knowledge of the most effective action in a concrete case cannot be a matter of intellectual understanding alone when this knowledge is based on an intense concern for the welfare of the person for whom the action is being done. Judg-ment about such action must be governed by the habit of prudence. Thus the life of one engaged in works of mercy requires that prudence be the directive intellectual habit. This virtue is further perfected by that docility to the motion of the Holy Spirit which is called the gift of counsel.2e For this reason, St. Thomas states that the beatitude of mercy specially corresponds to the gift of counsel, the gift which directs the act of mercy.~7 The concrete circumstances of human misery are sub-ject to changing conditions; but the principles applied in the variety of instances do not themselves change. Mer-ciful action is always a means to bring about human hap-piness; the choice of a best means to achieve a goal is always the concern of prudence. The prudent person is equipped to know what should be done in the concrete so that his decision and effort are suited to the needs of Summa Theologiae, 2-2, q.52, a.2. Summa Theologiae, 2-2, q.52, a.4. the kingdom of God. Thus the prudential judgment nec-essary in the act of mercy must take into account both the needs of the recipient and the potentialities of the donor. Although spiritual alms are of more value objec-tively, it is sometimes a greater immediate need to relieve physical distress; "to a hungry man, food is more neces-sary than instruction in truth.''2s Since our humanness limits the amount of good we can do, St. Augustine coun-sels us to consider those who are nearer to us in time, place, or other accidental condition as the first recipients of our mercy.29 If the act of mercy is not merely hap-hazard, if it springs from the virtue of mercy, it must, then, be directed by prudence. Unity of the Virtues Related to Mercy Among the great variety of circumstances in which misery appears and within the myriad personalities who are called to a special dedication for responding to mod-ern needs, the stabilizing influence of a common spirit is to be found in the basic structure of virtues and habits within which this spirit is translated into action. The master-virtue of mercy has a characteristic pattern simple in its essentials yet comprising all the human powers in total personal engagement. First, because an act of mercy is concerned with con-crete human misery, the initial perception of the situa-tion will be a unified act including both sensory aware-ness of physical detail and intellectual understanding of the meaning-content incarnated in this detail: that is, its relevance to human happiness. Thus the merciful person will notice, will habitually listen and see, use imagination and memory to retain and supply impressions that help this awareness. She will use her estimative power under the control of reason to evaluate in each particular case a lack of what is befitting the dignity of man. She must be able to judge the social evils of the contemporary world with an adequate comprehension of what they imply for human living. Finally, she must be able to see herself as an instrument, a steward entrusted with a gift which is to be transmitted to others; this is her humility. In other words, all her human knowing powers are operative in the perception of what is relevant to unhappiness. Secondly, because an act of mercy is essentially an out-going response to a real situation, the merciful sister acts by the dynamic tendency of her appetitive powers. These will include a sensitivity to suffering that is called pity, a willingness to accept difficulties and to suffer for another that is called courage, and that benevolent love which in Summa Theologiae, 2-2, q.32, a.3. St. Augustine, De Doctrina Christiana 1.28. ÷ ÷ ÷ Mercy VOLUME 22, 1963 293 Sister Mary Celeste, S.M. REVIEW FOR RELIGIOUS 294 the supernatural order is called charity. Just as human nature is a body-spirit unity, and just as human knowl-edge is the perception of meaning in the material sign, so too there is a parallel in the appetitive order. The uni-fied act of sorrow for another's unhappiness, the interior act of mercy, is the spiritual love of charity incarnated and expressed in the feeling of compassion. Although supernatural in its cause, charity, mercy is thoroughly hu. man in its mode of operation. Thirdly, there is a kind of reflective moment of both knowledge and love in the act of mercy. Encountering someone in misery, a merciful person experiences a deeper level of awareness by reason of the dynamic orientation of pity and love. This is what St. Thomas calls a knowl-edge of connaturality. In the light of her love which unites her by sympathy to another, the. sister who is mer-ciful can perceive meaning in details which would pass unnoticed by a detached onlooker. This perception in turn strengthens the driving forces of sensitive pity and willed love, impelling her to judge prudently the action that is most effective and committing her to carry out this action courageously without regard to inconvenience or pain. In mercy, therefore, there is required a totality of personal dedication to serving one's neighbor in order that he may together with us come to beatific union with God. Finally, the charity-love by which we will this goal not only the source from which mercy flows forth but is the unifying principle of every virtue and subordinate habit related to mercy. The ultimate goal of man is beati-tude, union with God. It is this goal which mercy, by re-lieving unhappiness, aims to procure. The goals of other virtues and habits are only proximate and intermediate ones which can be subordinated to this primary human end. So charity, qualifying the will, permeates all activity under the influence of the will--all free actions, just as life permeates the whole living organism in all its parts. In a body, all the particular members and organs func-tion for the good of the whole; so in a life of charity, all particular activity is directed toward the supreme good of the whole which is man's union with God.~0 Every virtue and every habit of a merciful person are drawn into the powerful stream of this love. "If a man is merciful," writes St. Gregory of Nyss;,, "he is deemed worthy of divine beatitude, because he has at-tained to that which characterizes the divine nature. Thus is the merciful man called blessed, because the fruit of mercy becomes itself the possession of the merciful.''zx Summa Theologiae, 2-2, q.23, a.8; De Caritate, a.3. ~lSt. Gregory o£ Nyssa, The Beatitudes, translated ~rorn PL Mercy is most properly a divine attribute, manifesting the power and goodness of God's redemptive love.82 As source of the exterior works of mercy done by human hands, this virtue likens us to God in similarity of works and is the highest perfection of the active life.s3 As an interior effect of divine charity,.in us, companion of joy and peace and zeal, it is the greatest Of virtues which re-late to our neighbor,a4 Its effectiveness will end only when there is no further human misery left to cry out for heal-ing. 44:1193-1302 by Hilda Graef, "Ancient Christian Writers Series" (Westminster: Newman, 1954), p. 139. ~ Summa Theologiae, 2-2, q.30, aA. ~Summa Theologiae, 2-2, q.30, aA ad 3. ~ Summa Theologiae, 2-2, q.30, a.4 ad 3. VOLUME 22~ 1963 ALAN F. GREENWALD Psychological Assessment of Religious Aspirants 4. 4" Alan F. Green-wald is director of psychological serv-ices for the Seton Psychiatric Insti-tute, 6420 Reisters-town Road, Balti-more 15, Maryland. REVIEW FOR RELIGIOUS Psychological testing has become increasingly more useful in the selection of suitable candidates for religious life and in the recognition of emotional illness among seminarians prior to ordination. A growing number of seminaries and religious communities are utilizing psy-chological services to assist superiors and seminary direc-tors in arriving at decisions about the psychological suit-ability of prospective candidates for the priesthood. In view of the desirability of a close working relationship between the psychologist and the clergy, it seems advan-tageous to review briefly the methods, strengths, and weaknesses of psychological assessment procedures as they apply to the screening of applicants for religious life. The two extremes--exceptionally well-qualified extremely poor prospects--may be identified easily within the seminary with or without benefit of formal psycho-logical testing. It is the seminarian who is making a mar-ginal adjustment--just "getting by" academically, with-drawn from others, quarrelsome, experiencing difficulties in attention, concentration, or ability to study, yet still able to conform to established minimum standards of conduct--whose symptoms are less flagrant and whose future is far less predictable. These divergent behavior patterns may represent only a transitory disturbance or they could be the forerunner of a more serious mental dis-order. In either case the psychological referral will help to clarify the situation. The psychological suitability of a candidate for the priesthood is not a black and white issue. Rarely, except perhaps in the extreme cases where a young man presents a remarkable array of talents or on the other hand dem-onstrates bizarre, pathological behavior, can a simpl~ de-termination of "suitable" or "unsuitable" be made. The human personality is too complex to permit such a casual oversimplification. Rather, it is necessary to evaluate a broad spectrum of behavior in order to identify con-vergent drives and patterns as well as divergent attitudes and reactions. The primary question usually asked of the psychologist by the seminary is, "What can :you tell us about the psychological suitability of this seminarian for the priesthood?" In response to this question;,the~psychol-ogist seeks to determine the personality assets as well as the nature and degree of any emotional disturbance which may exist. The psychologist learns early that there are no accepta-ble "canned" or cookbook interpretations of behavior, no universals in test analysis, and a notable lack of .un-equivocal prognostic signs today. No test is infallible, and as yet we have not developed the test which can predict with great accuracy how an individual will behave in complex situations. To use less than the most compre-hensive and sensitive instruments available for personal-ity assessment would be a disservice to all concerned. Con-sidering the present state of the art, there still remains honest disagreement as to what constitutes the most valid test battery. But most clinicians favor the projective tech-niques. Projective techniques provide subtle, indirect methods of personality assessment which permit the subject to re-veal his basic pattern of thinking, feeling, and behaving. Because these relatively unstructured tests are less subject to conscious and unconscious distortion and permit greater freedom of expression within a standardized framework, projective techniques such as the Rorschach Inkblot Test, Thematic Apperception Test, Draw a Per-son Test, and Sentence Completion Test are generally preferred to the paper and pencil personality question-naires, for example, the Minnesota Multiphasic Person-ality Inventory. However, Bier,1 Vaughan,2 and others have used the MMPI extensively and developed norms for use in screening seminarians. While it is true that paper and pencil questionnaires have the advantage of ease in administration and scoring and provide quantitative measures of personality charac-teristics, the additional behavioral information elicited by a projective test battery would seem to merit the in-creased expenditure, of professional time and effort. Many 1 W. C. Bier and A. A. Schneiders, eds., Selected Papers [rom the American Catholic Psychological dssociation Meetings of 1957, 1958, 1959 (New York: Fordham University, 1960). W. C. Bier, "Test-ing Procedures and Their Value," Proceedings o] the 1959 Sisters' Institute of Spirituality (Notre Dame: University of Notre Dame, 1960), pp. 263-95. W. C. Bier, Description o! Biers Modified MMP1 (Mimeographed; New York: Fordham University, no date). ~ R. P. Vaughan, "Specificity in Program of Psychological Exam-ination," Guild o[ Catholic Psychiatrists Bulletin, v. 8 (1961), pp. 149-55. 4. Psychological Assessment VOLUME 22, 1963 297 Alan l:. G~een~ald REVIEW FOR REL[G]OUS investigators prefer the neat quantitative personality pro-file which the MMPI yields, but too often we find in the behavioral sciences a tendency to follow our sister sciences in attempting to reduce subject matter to numbers and statistics. Behavior does not lend itself readily to this treatment. Even with projective techniques there are ob-jective signs which, unhappily, fail to describe adequately the person they represent. The goal of a psychological screening program is to provide an accurate, reliable pic-ture of the person and not to reduce him to a mass of in-teresting or perhaps not-so-interesting statistics. Many significant test results are qualitative rather than quantitative in nature. Through projective testing, we are able to detect an unwholesome or conflictual, motiva-tion for religious life as well as underlying problems which may interfere with the seminarian's future adjust-ment. Test evidence which relates to motivation, causa-tion, and purposefulness of behavior can prove invaluable in revealing potential difficulties which a seminarian may encounter in his pursuit of a religious vocation. A reli-gious aspirant who demonstrates human sensitivity, strong drive toward achievement, and a desire to serve mankind has significantly different and healthier motiva.- tion than another whose entry into the seminary provides a means of escape from a world perceived as cold, hostile, and threatening to him. Bowes,3 in evaluating nearly 7000 seminarians, has found these major problem areas in order of frequency: (1) purity, (2) interpersonal relationships, (3) scrupulos-ity, (4) mother fixation, (5) obsessive compulsive person-ality, (6) depression, and (7) affective disorders. Becat, se most of these problems do not exist at the level of con-scious awareness, they may go undetected until they g~:n-erate enough anxiety to produce feelings of personal dis-tress and interfere with the person's ,capacity for work and his ability to meet the demands of reality. Often psy-chological testing may detect the presence of abnormal drives or conflicting motives and permit the seminarian to work through the conflict with the assistance of his spiritual director prior to ordination. Psychiatric aid may be rendered when indicated. This coordination of reli-gious and professional services can lead ultimately to a lower incidence of mental illness among the clergy. The use of psychological test procedures with religious introduces the need for specialized handling and inter-pretation. In order for any test results to be meaningful, they must be correlated with the activities, values, and * N. T. Bowes, "Professional Evaluation of Aspirants to Religious Life," a paper delivered in a seminar conducted at St. Mary':~ Semi-nary; Roland Park; Baltimore, Maryland in April, 1962. demands imposed upon the individual by his way of life. One hardly expects to find the same mental mechanisms and hierarchy of needs and values existing in a group of combat marines and in a group of seminarians. Similarly, as Vaughan indicates, all religious cannot be stereotyped and regarded as one. Different orders and assignments within the Church make special demands--intellectual and/or emotional--upon their members, so that prereq-uisites for a Jesuit university professor may differ from those of a Trappist monk. One personality may be better suited for the active, another for the contemplative life. Thus, notwithstanding the elimination of persons with severe emotional illness from the seminary, one needs to understand the circumstances and particular environ-ment in which the candidate will function in order to offer the most intelligent clinical judgment of his over-all suitability. A clear need remains for the development of psychological test norms applicable to candidates for re-ligious life. The experienced clinical psychologist approaches his task with humility, recognizing both the strengths and limitations of his tools. It behooves those who utilize his services to develop a set of realistic expectations in order to derive the maximum benefit from the referral. A word of caution seems in order to avoid overreliance by superiors on test results without giving due weight to traditional methods of selecting religious candidates. The decision regarding a religious vocation should never be made on the basis of test findings alone. The psychologi-cal test should be regarded as a supplementary source of information rather than as a replacement for existing practices. Psychological tests are being applied more widely in the evaluation of religious aspirants. Although no tests are infallible, projective techniques have demonstrated their effectiveness in the study of personality and in de-termining within limits the psychological suitability of persons seeking a religious vocation. Early detection and disposition of seminarians making a marginal adjustment can help to avoid subsequent major disturbances. Psy-chological assessment can be a useful supplement to tra-ditional selection procedures, but there is a need for behavioral scientists to develop a more definitive psycho-logical concept of, as well as test norms for, those aspiring to religious life. ÷ ÷ ÷ Psychological Assessment VOLUME. 22# 1963 299 SISTER M. DIGNA, O.S.B. Uses of Information in a Screening Program ÷ ÷ ÷ Sister M. Digna, O.S.B., is a faculty member of the Col-lege of St. Scholas-tica, Duluth 11, Minnesota. REVIEW FOR RELIGIOUS 300 Psychologists, psychiatrists, and psychometricians, as well as others, subscribe to the assumption that objective information about a candidate's fitness for the priesthood or religious life may be assessed by valid and reliable in. struments in terms of intelligence, personality, and inter-ests. Following the principle that a good, valid test serves as a Geiger counter in detecting intellectual and person-ality assets and liabilities, the Sisters of St. Benedict have utilized test findings for over the past ten years. Having found that a correlation does exist between test data and subsequent religious adjustment, the policy has been initiated of administering the tests prior to admission. ~ln some cases, considerable time, effort, and expense have been saved by a wise use of this information. All favorable findings are referred to a Catholic psychiatrist for further consultation and confirmation. If there is doubt, the in-dividual is given an opportunity to "try religious life." The first type of assessment is that of the applicant's intelligence. Here intelligence is considered from a purely operational viewpoint. The empirical fact is that some people show higher abilities than others. Measurement is an attempt to objectify cognition (intelligence) by eval-uating sensory acuity, perception, memory, reaction-time, and reasoning. Originally the testing program included two scores of mental ability, one based upon the Ameri-can Council Psychological Examination and the other on the Otis Self-Administering Test. The reasons for select. ing these two tests were the availability of the ACE and the ease of administering and interpreting the Otis. Completion of high school has been a basic require-ment for admission into the community. All the sisters at one time or another matriculate at the local college. Since the ACE scores are recorded in the registrar's office, they are accessible for use. However, the ACE scores are not too meaningful in determining the kind of intelligence the individual possesses. For this reason candidates were ranked percentage-wise among all other high school sen-iors or college freshmen tested and placed in the top fourth, lower fourth, and so on. Furthermore, the ACE is highly weighted with verbal factors so that the picture is not too complete. Then too, novice and candidate mis-tresses found difficulty in interpreting 224/81 or still more confusing 127/13. The Otis intelligence quotient was, therefore, a more satisfactory measurement. During the last five years the California Short Form Test of Mental Maturity has been used. This test yields information on total mental factors, language factors, non-language factors, spatial relationships, logical reason-ing, numerical reasoning, verbal concepts, average grade placement, mental age, and intelligence quotient. The following examples illustrate the use of the Cali-fornia Short Form Test of Mental Maturity. Applicant A was a young woman who applied at several communities. Because her educational background was limited to the eighth grade of a small country school, she was rejected. At the time she made contact with the local community, she was working as a domestic in a private home and had taken her vacation to make the lay women's retreat. She was advised to reapply and took the tests with other ap-plicants. The summary data scores indicated that the young woman had intelligence quotient scores in terms of total mental factors of 138, language factors of 141, and non-language factors of 129. Her intelligence grade place-ment was at the 90th percentile for total mental factors and language factors, and at the 60th for non-language factors using the norms for college graduates. The per-centile ranks at her chronological age (C.A.) were 80 for spatial relations, 99 for logical reasoning, 95 for numeri-cal reasoning, 99 for total verbal concepts, and 95 for non-language factors. The young woman was accepted. In one year as a postulant she easily completed two years of a collegiate preparatory program. At the end of her novi-tiate she completed two more years of high school and did very well in college. Her average was A minus or B plus. She is gentle, refined, humble, and modest, but above all deeply spiritual. Surely it is a courtesy to God to recog-nize and utilize His gifts to such a girl. The results of the California Test of Mental Maturity were important factors in the rejection of two applicants, B and C. The intelligence quotients obtained by appli-cant B were 86 for mental factors, 106 for language fac-tors, and 66 for non-language factors. Applicant C's in-telligence quotient, measured in terms of these three factors, were 82 for mental factors, 97 for language fac-÷ ÷ ÷ Screening Program VOLUME 22, 1963 $1~t~ M. Digna REVIEW FOR RELIGIOUS 302 tors, and 64 for non-language factors. Although the pre-diction of subsequent adjustment in religious life was not too promising on the basis of these scores, the applicants were not rejected merely on this basis. These scores led to a more thorough investigation of their backgrounds. As a result, the mother prioress felt that the applicants were not intellectually equipped to meet the demands of a community that stressed teaching and nursing as an ex-pression of its apostolate. Although information regarding intelligence is very important, the submerged four-fifths of one's personality is just as important as a predictive factor in adjustment to religious life. Originally, the Minnesota Personality Scale was used to discover problems with which the indi-vidual was confronted. This scale was helpful in deter-mining poor social adjustment, family conflicts, and emo-tional problems. Although the scale was structured, the evaluation results merely scratched the surface of the in-dividual's personality. According to Furst and Fricke (1956) a structured test is nonprojective in the sense that users can agree completely on the individual's score; they are projective in the sense that individuals can project personal meanings into the stimuli. Although very losv scores on the Minnesota Personality Scale were clues to more deep-seated troubles, most of the findings were of the obvious type. The Minnesota Multiphasic Personality Inventory (MMPI) has proved a better instrument since the items, the interrelationships, and the scales all afford information stemming from feelings and emotions. I*: is often possible through careful item analyses to determine the root of emotional experience and to discover hidden attitudes and traits. Supplementing the use of the MMPI, Modified Form, are life histories, ratings from direct ob-servation, and introspective reporting. Because of the MMPI, the psychologist secures a deeper understanding of the individual's problems. The items are structured, and the interpretation from them is deter-mined a priori. For example, if the psychologist or psy-chiatrist wishes to discover whether a person has phobias, he asks questions relating to the individual's fear of snakes, crowds, high places, and so forth. One criterion of phobias is a morbid, exaggerated, pathological fear of some object or situation. The basic assumption is that an individual who has many fears will answer questions per-taining to objects and situations of which the individual is afraid, and he will admit these fears. The test items of the MMPI have to be assembled into scales based upon the principle that the psychologist building the test has sufficient insights into the dynamics of verbal behavior and its relation to the inner core or personality that he is able to predict beforehand what certain sorts of people will say about themselves when asked certain types of questions. Structured personality tests may be employed in a purely diagnostic, categorizing fashion without the use of any dynamic interpretation of the relationship among scales or the patterning of a pro-file. The discrete scores on.': the' Minnesota Personality Scale are an example. The MMPI makes possible more "depth" interpreta-tion. On the basis of the MMPI and other information, some applicants have been rejected. As a typical example, the profile for applicant D demonstrates the use of the results of a personality inventory as a clue to possible poor adjustment to religious life. Although her intelligence quotient scores were average, applicant D presented a poor personality profile. She had two high triads (pairs of threes) above the normal range (30 to 70). Six of the nine scales for this profile ranged from T-scores of~71 to 108. The F score was high. According to Welsh and Dahl-strom (1956), high F scores tend to invalidate the sub-ject's responses. A schizoid may obtain a high F score owing to delusional or other aberrant mental state. The high score for the other scales represented such areas as hypochrondriasis, hysteria, psychopathic deviate, para-noia, schizophrenia, and hypomania. This young woman was not admitted but was counseled to see a psychiatrist. The psychiatrist to whom she was referred discovered that the applicant had previously been institutionalized. A recent follow-up revealed that she had returned to a mental institution. Applicant E was screened out because of her emotional pattern. This young girl was sixteen years old. Her in-telligence was average but her personality picture was not good. The young woman entered, was tested, and the test material with the following comments was filed in the mother prioress' office: This individual has high scores on the psychopathic deviate, masculinity, and psychasthenia scales. If she shows the follow-ing tendencies or traits it would be very wise to refer her to a psychiatrist: inability to profit from a mistake, attention-getting devices, concentrating on a younger girl in an objectionable manner, having so-called "crushes" on an older woman; any compulsive behavior like hand washing, phobias, fears, and anxieties, depression, worry, lack of confidence, and inability to concentrate. When the young woman began to manifest undesirable traits, her testing material was referred to for counseling purposes. Despite counseling, she fortunately left the community, but unfortunately has not sought psychiatric help. T-he care needed in interpreting test scores may be em-phasized by the responses of applicant F. This young ÷ ÷ ÷ Screening Program VOLUME 22, 1963 ÷ ÷ .÷ Sister M. Digna REVIEW FOR RELIGIOUS 304 women's profile was unreliable. Unknown to us, the ap-plicant had previously been in two communities. In tak-ing the test, with her high intelligence, test-wiseness, and general sophistication, she presented a pattern falling within the normal range. Fifteen items of the MMPI are designated subtle items because their psychological sig-nificance would not normally be detected by individuals taking the test. Applicant F was able to discern the im-plications of test items and answer them to put herself in a favorable light. This young woman had an opportunity to "try religious life." She received counseling before en-trance, after entrance, and for two years after leaving until she settled down to complete her third year of col-lege, receiving A's in courses she liked, F's and D's in those she didn't. She does not accept God's will in her rejection. Recently, the writer received a letter from a state institution where the young woman has been for the last several years. Applicant G has average intelligence, a fairly well de-fined primary interest pattern, but an unsatisfactory per-sonality pattern on the MMPI. This applicant was tested after entrance and advised to leave. In all cases of dis-missal, the applicants have an opportunity to see a Catho-lic psychiatrist. Through a knowledge of their fields of vocational interest and job placement services, these young women often make a better adjustment as a result of their brief experience in religion. It might be inferred from these data that applicants to religious life have low intelligence or are emotionally disturbed. However, concomitant with the screening out of these "atypical" cases, eighty-one applicants were rld-mitted into the community. In most cases these candi-dates were young women who desired to serve God aad whose intellectual and emotional patterns were not de-terrent factors. Of the eighty-one, six wavered and left. Four of the six have been re-admitted and are making ex-cellent adjustments. Having seen her strengths and weak-nesses, the candidate herself often feels reassured that she can give herself to God if she is generous enough to make the sacrifice and to depend upon His divine grace to assist her. Illustrative of a good profile is that of applicant H. The California Test of Mental Maturity, interpreted in terms of intelligence quotients and grade placement, are at; fol-lows: for mental factors, the intelligence quotient is 118, grade placement, 15.6; language factors, 131, grade place-ment, 70th percentile of students graduating from col-lege; and non-language factors, 105, grade placement, 12.5. Her MMPI falls within the normal range, and her Strong Interest Blank reveals a well-defined interest pat-tern. Her primary occupational interests are in elemen- tary teaching and office work, and her tertiary interests in business education and home economics. It might be wise to say a few words about the use of the Strong Vocational Interest Blank. There rare two forms, one for men and ond for wbmen. The test has been useful in helping the community identify.strong positive and negative interest patterns. About ninety per cent of the reli

Issue 12.3 of the Review for Religious, 1953. ; Bellarmine and t:he Queen ot: Virgins John A. Hardon, S.J. ST. ROBERT BELLARMINE is widely known in theological circles as the great champion of the Papac, y. At the Vatican Council, h~s Controoersies.were the principal source from which the assembled fathers formulated the definition of papal infallibility. An.d in 1931, when the Holy See declared him a Doctor of the Church, he was described as "The Prince of Apologists and Strong Defender of the Cathoiic Faith, not only for his own time but for all future ages." But Bellarmine has another title to glory, seldom pointed out, which should endear him in a special way to priests and religious who are directors of souls. St. Robert was for years the spiritual counsel-i " lor and confessor of St: Aloysius Gonzaga, to the day of the latter's death in 1591. So attached was Bellarmine to his spiritual son that he was largely responsible for his early beatification, which he lived to see, and asked to be buried near the body of his "caro Luigi" as a perpetual remembrance of their mutual affection. Pope Benedict XV was sufficiently impressed by this circumstance that he proposed, "for the imitation of confessors, the prudence of that 'wisest of spiritual directors, Robert Bellarmine, who moderated ev'en the' penitential ardor of St. Aloysius Gonzaga." St. Aloysius is the heavenl~ patron of Catholic youth, ahd the chosen exemplar of heroic chastity. We should 'not be surprised, therefore, if his spiritual director was personally so much devoted to the Immaculate Mother of Virgins that be drew from her life and example the inspiration which he transmitted to Aloysius. Bellarmine once wrotethat, "Every great man in the Church has been most de-voted to the Blessed Virgin Mary: Ephrem, Bernard, Dominic, Fran-cis of Assisi"--and we may now add, as the following sketch will show, Robert Bella~rmine, the spiritual father of Aloysius Gonzaga. Bellarmine's Personal Devotion to the Mother of God . St. Robert w~is devoted, to the Blessed Virgin fr6m his earliest years. According to his schoolmate, later Canon Vincent PatiucheIli, as a young boy Bellarmine used to recite daily the Office of the Bles- 113 JOHN A. HARDON sed Virgin, often in company with Vincent as the two of them walked slowly ~long the road. Bellarmine retained this custom of reciting the Ottice of Our Lady throughout life. In the same way he kept the custom to his old age of ~aily saying the Rosary. ,~Iexander Jacobelli, who was the cardinal's almoner for twenty years, testified at the beatification process that, "He ~never omitted saying the ~OfIice and thd Rosary of the Blessed. V!rgin Mary, during which he. was often found melted in tears." " HOwever, Robert .was not satisfied with only a single recitation of the.Rosary. The beads were Iite~a!ly his constant companion. In the words of his chaplain, "when fatigued with study, Bellarmine would find recreation in reciting the beads wiih uncovered head:'.' And again, "his relaxation was to say the Rosary of O~r Lady.". On his frequent journeys as Archbishop of Capua, attendants noticed that he always followed the same "ritual: celebrate Mass, say the Itinerarium,' and, rosary in hand, enter the carriage for the journey. Juan de Serayz, a close friend of Robert, has left some interesting details on bow Bellarmine would say.the Rosary. It was June 14, 1618, the feast of Corpus Christi, th~it Bellarmine and Juan were returning from a procession at St. Peter's Basilica-. "As we got int9 the carriage," relates Juan. "he told me that he was ablb to say the third part of the Rosary exactly three times, from the time the pro-cession left the Sistine Chapel to where it finally ended at the Altar of Exposition in St. Peter's When I asked him, out of curiosity, hbw he said the Rosary, he told me that he separated the decades of the Angelic Salutation with an Our-Fathe.r, adding to eacB decade a short prayer corresponding to the different mysteries, .and preceding the decades with a short meditation on the following mystery. Then with emphasis he said that he recited the Hail Mary's sJow.l~l, s!owl~l. When I observed that this did not leave much time for keeping his partner company, he answered that during the whole procession he did not say a single word to his~ cardinal companion." We can understand, therefore, how painful were the doctor's Or-ders during Bellarmine's last illness, when he was forbidden not only to say the Breviary but also the Rosary. . For, as his brother explained, the doctor knew with what ardor and devotion he applied himself to these prayers: Finally, the doctor was moved by ~he dying man's pleas an.d mitigated the orders first given to the servant, allowing'the sick man "a moderate use'of the Rotary," although everyone knew that, "his intense application to this prayer would'be a great strain 1!4 'Ma~/, 1953 BELLARMINEAND MARY upon him." To the Office and the Rosary, Bellarmine added the Saturday fast in Mary's honor. He fasted th'ree days a week with the same. rigor that he kept the Lenten fast, that is, most strictly. According.to a syllogism which he wrote on the subject, he argued in this way: Our justice should be greater than that of the Pharisees. Matt. 5/20. But the Pharisees fasted two days a week. Luke 18/12. Therefore, I should fast at least three days a week! So besides the fasts for the vigils and the Lenten fast, and besides the whole of Advent, he kept a sacred fast on Wednesday, Friday, and Saturday of each week. That he kept the Saturday fast in honor of Our Lady is clear from the Sermon which he gave on one occasiofi for the feast of the Immaculate Conception, when he said that among the practices most pleasing to the Blessed Virgin and her Divine Son, and most useful to grow in their, love and friendship, is the daily recitation of the Rosary and the Saturday fast in Mary's honor. It was only under express orders,from hi~ confessor ~o fas~ only twice~a week, that in his old age Bellarmine relinquished ~he Saturday fast. Bellarmine and the Immaculate" Conception According to available evidence, Robert Bellarmine was the first bishop of the Catholic Church to have formally petitioned the Holy See for a definition of the Immaculate Conception. It was made while he was serving as cardinal member, of the Congregation of the Inquisition. The petition is dated August 31, 1617, and carried two main questions: Is the Immaculate Conception of the Blessed Virgin definable doctrine; and is it expedient at the present ,time to define this doctrine? Then follow three thousand words of careful theoiogical exposition and answering of objections, calculated to break down the resistance of ~ertain critics in the Roman Curia. One of the reasons whch Bellarmine gives in favor of the defini-tion is especially revealing. "It is possible," he says, "for a mere creature to be without an~i sin. Such, .for example, a~e the good angels in heaven. Consequently, the ~ame must be true of the Virgin Mother of God, who is more .pure than the angels. Otherwise she would be less pure than the angels, at least by the presence of sin. For tru.e purity consists of two qualities: absence of sin and nearness to God." The point is that if Our Lady is more pure than the angels in closeness to God, which all admit, then she is also as pure as they 115 ,JOHN A. HARDON Review for Religious in the absence of sin, since purity comprehends both qualities with-out discrimination. St. Robert's devotion to the immaculate Conception is also at- . tested by the number of sermons which he preached on this preroga-tive of the Mother of God. Besides other testimony, there are two extant letters which Bellarmine wrote on the subject i one in 1617 to an English priest, and another in 1618 to Philip III of Spain, in both of which he promised to do everything in his power to promote the defense of the Immaculate Conception. Juan de Serayz, previously quoted, testified at the Beatification Process that Bellarmine bad a singular devotion to the Immaculat~ Conception. After this general statement, h~ added that, "his de-votion was manifested in all the Roman Congregations on which the Cardinal served. And relative to. this question, he often told me that he would not rest until the doctrine was defined. ' 'There is no. need of convoking a General Council in this matter,' he said, 'since the Pontiff can easily pronounce the definition by means of a papal b~ll.' " It is significant that when Pius IX defined the dogma in 1854, he did so without convoking a General Council and by means of a papal bull, exactly as BeIlarmine had suggested. It was Bellarmine's mind that the definition of the Immaculate Conception in his own day was not only opportune but even neces-sary, as he wrote to King Philip, "to remove the terrible scandals which are daily committed against the 1donor of God and with such danger to the the souls of the faithful." Only two months before his death, Bellarmine was still 'urging the cherished definition. On August 1, 1621, says the chronicle,. St. Robert engaged the Holy Father in a long conversation, and frankly told him that if he were Pope he would not hesitate immedi-ately to define the Immaculate Conception, s~eeing no obstacle what-ever standing in the, way. st. John Berchmans died on August 13, 1621. Shortly after his death, Bellarmine heard of the vow which John had made, signed with his own blood, and declaring: "I, John Berchmans, unworthy son of the Society of Jesus, promise thee and thy Son . . . that until death I, will ever declare and defend thy Immaculate Conception." When the aged cardinal was informed of this "fact, he exclaimed: "What a marvelous act of devotion! What aningenious expression of love, written in his own blood! What he says is most certainly true; I am sure he was inspired to this action by Our Lady herself. 116 MaR, 1~53 BELLARMINEAND MARY For just now in Flanders, while others ,are attacking Mary's honor, this young man from Flanders has been chosen by the Mother of God to defend her." Bellarmine was referring to the forerunners of 3ansenism at Louvain, who were teaching that, "No one except Christ is without original sin. Consequently the Blessed Virgin died because of the sin which she had contracted from Adam." Bellarmine and the Annunciation Cardinal Orsini rec'alled that one year he happened to stop at the Jesuit Novitiate in Rome on March 25th, where Bellarmine' was making the Spiritual Exercises. That.morning, the latter's medita-tion had" been on the Annunciation of Our Lady, and when Orsini called on his friend, Bellarmine immediately began to talk about the sublime'mystery .with such fervor and clarity that his visitor was convinced "he had received a special illumii~ation from God that very morning/' It may be noted also that all his life Bellarmine delighted to mention that he was ordained to the priesthood on Holy Satur-day, ,March 25, 1570, and therefore had the privilege of celebrating his first Mass in honor of Our Lady's Annunciation. Since one of the main points of opposition by the Protestants was clerical celibacy and religious chastity, Bellarmine 'took every occasion to defend this traditional practice of the Catholic Church. There are tl~ree complete sets of sermbns which Bellarmine preached for the feast of the Annunciation, and in several of them he took as his theme the Virginity of the Mother of God, stressing the sublimity of this privilege and the example it affords for our imitation. Thus on one occasion he is commenting on the words, "And Mary said to the angel: 'How shall this be done, because I know not man?' " and explains: "The obvious implication of these words' is that Mary had not only chosen to be a virgin but that she had confirmed her choice by vow. According 'to St. Augustine, the Blessed Virgin would never have spoken this gray to the angel unless she had already vowed her-self as a virgin to God. "Can we imagine a greater courage than Mary's, when she made this choice of a virginal life? Even in our own day, it is no small thing to preserve oneself i'n untainted virginity after we have been taught the dignity ofthis state of life by Christ Himself, after St.Paul has clearly recommended it to us, after the Fathers of the Church have given it unstinted praise, and after so many thousands of people 117 JOHN A. HARDON Re~ietu [.or Religious of both ~exes have embraced the life of,celibacy and kept it inviolate until death. How. remarkable it is, therefore, that the Virgin Mary should have aspired to the palm of this virtue although she had been given no precept to that effect by God, had received no counsel, and the only example" she had to follow was the disrepute in which vir-ginity was held by everyone around her." Bellarmine and the" Assumption Among the lon,gest sermons that Bellarmine preached are three for the feast of the Assumption, which he gave at Louvain in St. Michael's Church: In Rome at the titular Church of Our Lady of the Way; and in the Cathedral Church at Capua, as Archbishop, in t 1604. It is worth noting tfiat the fifteenth of August was one of the six feast days each year ~vhen all the servants and attendants of Car-dinal Bellarmine were obliged to go to Confession and receive the Hol~r Eucharist. St. Robert would himself distribute Holy Com-munion to his cardinalatial family, at the Mass'which b~ "said~ for their intention. Two other of these six days "of.precept" were March twenty-fifth and December the eighth. In,the first of his sermons on the Assumption, Bellarmine returns to his favorite theme in relation to the Mother of God: her spotless p,urity. Contemporary witnesses record thht many of his listeners at Louvain were English Protestants, who crossed the Channel to Bel-gium just to hear him speak. ' "The Mother of Jesus," they were told, "was the first woman in history to have consecrated her virginity to God. She was the first to have pointed out the path of chastity which leads to the highest sanctity. It is common doctrine that no one, either man or woman, bad ever taken a vow of virginity before the Blessed Virgin Mary. ~ "Add to this the ~act that Mary, alone of all others before or after, united the state of virginity with the holy state of matrimony, in the truest and fullest sense of the word. For other virgins may be said to contract marriage only in a restricted sense, in that they be-come spiritually espoused to the Person bf Christ. "But most remarkable of all, she alone joined virginity of body and soul with true progeny, and such progeny as ~vould make her the Mother of God. Other virgins, it is true, are also not without chil-dren, when, by their example, prayers and exhortations, they bring sinners back to God and thus increase the number of the elect. And it not infrequently happens that the unmarried in God's'Church are 118 May, 1953 ~BELLARMINEAND MARY more fruitful in this regard than those who are married, as witness St. Catherine of Siena, St. Clare, and others. However,' with the sole except.ioa of the Blessed Virgin, none of them could at the same ' time remain virgins and also give birth to a natural offspring. All"of which must finally be attributed to a special ~race of God, and also, let us not forget, to the free choice of Mary, who chose to take a vow of virginity, to take a human spouse, and who chose to become the Mother of 'God." The Blessed Virgin in the Apostolate Bellarmine instinctively apl~aled to the virtues of the Mother of God, whenever he urged consecrated religious to the more faithful f~racti.ce of their profession. ~While he was Archbishop of Capua,,for example, a convent, of nuns which he had reformed, was accused of receiving only applicants of noble birth. When. investigatibn showed that the charge was true, St. Robert addressed .to the Sisters of San Gi'ovanni one of the longest letters Which he ever wrote. Following the lead of St.Augustine, Bellarmine praised the Sis-ters for 'consecrating their virginity to Almighty God. He implied that in so doing they were admirably imitating the, chastit~y of the Blessed Virgin Mary, becoming "the affianced of the Lord." But he also suggested that chastity is not enough, unless it is coupled with true humility. "Religious life," he told them, "cannot'co-exist with the spirit of the world, nor can ,it be ruled by it, bu~t by the Spirit of God aloiae. The spirit of the world makes accbunt of nobility and wealth, but the Spirit'of God esteems virtue and holin~s~ of life above everything else." Taking this for granted, he continues: "I thought that the nuns of San Giovanni would have really laid aside the spirit of the world, and have gone out from it not less in body than in soul." NOw (he pointed shaft: "If the Blessed Virgin were on earth and wanted to become a nun, she would never be able to get itito ~;our convent, being a carpenter's wife . This will show you in what favor you will be with the Queen' of Heaven and her "Divine Son, if you persist in such a spirit of worldly'vanity." And he con, cl'udes that, "We must nbt try' to impose our ideas on the.Holy Ghost, debarring Him from calling to His service those whom He pleases," seeing that He chose the humble Virgin Mary to become the Mother of God. Also when exhorting his own religious brethren in Rome t6 the practice of perfect chastity, he counselled them'to "be vigilant over 119 JOHN A. HARDON Review for Religious the first movements of the senses, which is easy~ because then the pas-sions are still weak and a man is strong and able to resist."' Undoubt-edly this means a constant war on our concupiscence, literally. "bearing the cross in our bodies." But in this. religious have the ex-ample of the saints to imitate, notably St. Luke, "whose friendship and familiarity with the Blessed Virgin Mary made him an ardent lover of Christ,~' for whose sake, and with the help of whose Mothe~ he was able to carry the cross faithfully until death. Also outside the cloister, on at leastone occasion, Bellarmine ap-pealed to the purity of the Mother of God in asking for a favor from the Pope himself. In the city of Ro~e, nea'r the Cardinal's titular church of Our Lady of the Way, was a public house of ill repute, which Bellarmineconsidered an insult to the Church. First he tried to do something privately, and when that failed, he wrote a letter to the Sovereign Pontiff, in which he begged, "by the love which Your Holiness has fob the most pure Virgin Mary," to see that this nui-sance was re_moved. Needless to say, his request was promptly granted. Bellarmine's Hymn to Mary the Virgin Among St. Robert's extant writings there is a short poem of twenty stanzas ~;hicb he composed in the nature of a Litany to the Blessed Virgin. The text was first published in Italian some fifty years ago, and to th6 best of l~he writer's knowledge, has never been translated into English. Each verse-line begins with the name "Virgin,~" joined to a title and petition to Our Lady, starting with the letter "A" and going down the Italian alighabet to "V". Tfius the first seven verses begin with the invocation: "'Vergine adorna . . . Vergine bella . . . Vergine casta . . . V.ergin( degna . . . Vergine eletta Vergine felice,. . . Vergine gradita . . ." A free translation of this tribute to the Virgin Mother reads as follows: "Virgin Virgin Virgin Virgin Virgin adorned and clothed with the sun, grant me thine aid. most beauti'ful, mystical rose, take abode in my heart. most chaste, all undefiled, grant me true peac~. deser;cing of all honor and praise, give ine thy love. elect and full of all grace, lead me to God. Virgin most .blessed, star of the sea, dispdl the storms .besetting ' me. Virgin most virtuous, holy and swdet, show me the way. Virgin illustrious, with thy burning light, enlighten thou my mind. 120 May, 1953 BELLARMINEAND MARY Virgin more precious than jewels or gold, make reparation for me. Virgin most worthy of all praise, mother, daughter, and im-maculate spouse. Virgin and Mother, make me more pleasing to Jesus thy' Son, Virgin most innocent of any stain or fault, make me more worthy of God. Virgin enriched with every gift and grace, obtain the remission of my sins. Virgin most pure, grant me" to enjoy the bliss of hehvenly love. Virgin, thou lily ambng thorns, I pray thee for the grace of a happy death. Virgin more rare than the rarest dream, bring joy to my heart, Virgin so great there is none like thee on earth, bring peace to my soul. Virgin most true, loving Mother too, Virgin Mary." ST. CLARE PLAY BY A POOR CLARE Candle in Umbria is the story of Saint Clare of Assisi told in a verse play by a Poor Clare Nun. The play of four acts, eight scenes is suitable for production by college students or by high schools with.special direction. The play was writt¢~l to honor the fohndress of the Poor Clares on the seventh centenary (1953) of her. death. The author is a regular contibutor to Spirit magazine. $I.00 per copy, including the music for the "Canticle of the Sun" which is embodied in the play. Those interested in obtaining a copy of this production should write to: Poor Clare Monastery, Route I, Box 285 C, Roswell, New Mexico. SUMMER SESSIONS Loyola University of Chicago announces several courses in theology scheduled expressly for Sisters during the coming summer session, Jtine 29 to August 7. Th'e Rev. James I. O'Connor, S.J., a canonist from West Baden, Indiana, will conduct an institlate" on Canon Law for Religious (Theol. 298). The Rev. Edward J. Hodous, S.J., a professor of Scripture at West Baden, will give a course on the Letters of St. Paul (Theol. 216). An authority on St. Joseph and author of several books on the saint, the Rev. Francis L. Filas, S.J., is giving a course on the History and Tbeology of the Devotion to St. Joseph (Theol. 253). For further information write to the Rev. L, J. Evett, S.J., Loyola Univet;sity, 820 N. Michi-yah'Ave., Chicago 26, lllinois. 121 Canonical Visi :at:ion ot: t:he Local Ordinary Joseph F. Gallen, S.J. ONE of the many obligations imposed on bishops is that,of vis-it! n.g their dioceses. Canon 343. § 1 commands a bishop to visit all or part of his diocese each year in such a way that the entire diocese is visited at least within every five-year period. The importance of the visitation is evident from the fact that a metropoli-tan is to. report to the Roman Pontiff: a suffragan bishop who has gravely neglected his duty of ,i.sitation. In such a case, the metro-politan himself, after obtaining the approval of the Holy See, may make the v.lsitatio.n.1 The Ordinary's visitation of religious is significant part of .'this general visitation. At least one author states absolutely that his, obligation of making the canonical visitation religious is serious.~ All religious are subject to the visitation except those that are exempt, who are to be visited only in the cases expressly. mentioned in the law.3 The specific legislation on the Ordinary°visitation of religious is found in can~ 512, It is more oractical confine this articld to his visitation of the religious community, distinguished from! its works, and to lay institutes, that is, congrega-tions of brothers a~nd sisters and orders of nuns. 1. Congregations of Brothers and Sisters . 1. Person of.the uisitor. Canon 512 prescribes that the visitation of religious is to ble made by the local Ordina'ry personally or through a delegate. The term local Ordinary includes a residential bishop, vicar or prefect apostohc, and an abbott or prelate nullius. Unlike the law on the ghneral visitation of the diocese, can. 512 gives the'l Ordinary full liberty to make the v,sitation personally or through" delegated visitors;'| The vicar or delegate of the Ordinary for reli-g, ous has vls~torial powers only if these have been expressly assigned to h~m by the O~dmary. When many priests are delegated for the visitation, it appears to be the prefeiable and more efficient practice to assign houses of the-same institute to a particular delegate, as far as lCan, 3431 § 3: 27~4;'4°, 5°. ZToso, 48; Cf. Coronata. p. 654. nora 5. SCan. 344, § 2. VISITATION OF ORDINARY this is possible. This lightens the delegate's burden of familiarizing himself with the life of the house be visits. He should study previ-busly the Rule, constitutiong,, directory, c'ustom book, book of com-mon prayers, and ce.remonial of the institute. 2. Frequenc~t of the visitation. Canon 512 enjoins the Ordinary; to visit every house of lay congregations, pontifical or diocesaia, of men or wpmen, every fifth year. Again unlike the canon on the gen-eral visitation of the diocese, can. 512 does not command the Ordi-nary to visit some of the religious houses every year nor to visit all of them at least every five years. The obligation of the Code is com-pletely fulfilled by one visit in five years, and it is perfectly licit to confine the visitation of all the religious houses to one year. The further question arises as to whether tile Ordinary may make a can-orfical visitation of these houses more frequently than once in five years. He may certainly do so in diocesan instituteR, since cart. 492, § 2 subjects these houses completely to the jurisdiction of the local Ordinary. It is the more probable opinion that the Ordinary may not make more than fine canonical visitation in five years in pontifical congregations of men or women,a A canonical visitation constitutes .an Intervention in the religious life of a pontifical congregation, and can. 618, § 2, 2° forbids such an intervention t6 the Ordinary ex-cept in the cases expressly mentioned it, law. These statements are based on the law of the Code. It~is~not impossible to find diocesan congregations and much more exceptionally pontifical congregations that prescribe a greater frequency of visitation in their constitutions. 3. Visitation of places in pontitfcal congregations. The places that the'Code subjects to the visitation in the houses of these congre-gations are: "the ~hurch, the sacristy, the public oratory, and the c!onfessionals.''s Churches and public oratories are practicall3; never iittache'd to the houses' of lay congregations in the United States. All chapels, whether principal or secondary, in the houses of these insti-tutes are classified canonically as semipublic oratories.6 Canon 512 subjects only public, not semipublic, oratories to the visitation of the local Ordinary. Since it is the intention of this c~non to define the persons, places, and things in a religious house that are subject to the visitation of the Ordinary, it is at least probable that he possesses neither the obligation nor the right to visit the semipublic oratories 4Farrell,, ~01-102; LarraonaTCpR, VIII (1927), 444; Toso, 49. sCan. 512, § 2, 2% 3°. 6Can. 1188, § 2, 2°; 1192, § 4. 123 JOSEPH F. GALLEN of lay pontifical co confessionals erected the religious and of sory to the oratory¯ 4. " Visitaffon of Review [or Reliqious gregations. The same principle is true of the in the semipublic oratory for the confessions of the sacristy, which is to be considered as acces-persons in pontifical congregatiot~s, a) General-ate arid provincialat ;. The general and i~rovincial house, superiors, officials, government, and administration of temporal matters of pon-tifical congregational are not visited by the Ordinary. Canon 512 assigns to the Ord~nary the right and the obligation to visit only houses, not provinces or institutes; can. 618, § 2, 2° foriaids the Or-dinary to intervene .~n the .internal government and .discipline of pon- ¯ tifical congregations except in the cases expressly mentioned in the law, and no particu, lar canon gives the Ordinary the right to visit the generalate or proviricialate as such. The dowries are the only matter of general administration that fall under the canonical visitation Otherwise the gene, ral and provincial house, .superiors, and officials are subject to the ~isitation only as a local house and as members of a local community. IT.he same principles are true of. such intermediate divisions as vice,prbwnces, quasi-provinces, visitations, regions, mish sions, districts, and vicariates. b) Imernal'qoloernraent. The internal government of pontifical congregations is exempt by law from the visitation of the Ordinary? Therefore, th~v .,s,tor does not inquire directly ihto the government of local, provincial, other intermediate, or general superiors. .Both [anons 5 2 8 2 3',° and 618, § 2, 2 ° restrict the Visitation of persons XC1 s, on in the latter canoh, in which both government ano a~sctptme are mentioned but the~ intervention of the Ordinary is imm.ediately re- " stricter to &sc,phne. Internal government :includes not only the gen-eral~ elation of subject's to superiors but also the admission of sub- 7De Carlo,.n. 93. 4°, Ib) ; 5°; Larraona, CpR, VIII (1927), 447, and nora 501 448; Reilly, 99, I I2;[Slafkosky, 96-97; Vromant De Personis, n. 177, IL2),a). For the contrary opmton, of. Farrell, 104. Cf. also Ciacio. 60; Coronata, p. 655, ~ota 2; Goyeneche, C'pR,'III (1922), 335-336; Schaefer, n. 560; XVernz-V~dal, p. 123, nots 91.550 ' SCan. 535, § 2; , § 2. . 9De Carlo, nn. 64, III, b) ; 93, 5°, b) ; 404, c) ; Fanfani, IfDiritto Detle Rehq~- ose, n. 60, 2 , c) ; De Reliqiosis~.n. 70, d) ; Larraona, CpR, IX (1928), 100, and aota 505; Pruemmer! qq. 187, 5, c): 242, 2, c). Cf. Abbo-Hannan, ~. 512, Bastien, n. 141; Bryn, n. 616, 6°: Ch°elodi, ~. 281,~b~: Cocchi, pp. c5)2, 183, Goyeneche, De Rehg~ps~s, 169; Jorabart, I, nn. 827, 2, e); 890, 2, ; Raus, n. 178, 4); Regatillo, n. 746; Schaefer, nn. 560, 1285; Vermeersch-Creusen, nn. 631; 778, 2. 124 May, 1953 VISITATION OF ORDINARY jects into the congregation' and to the professions, their education and formation, appointment t_o various offices and employments, and transfer from house to house. c) R~liqious discipline. The right and the duty of the Ordinary to inquire into religious discipline is specified by can. 618, § 2, 2° as follows: 1 ° "The observance of discipline according to the constitutions." The Ordinary is not a religious superior in canon law. His office in this matter is that of the vigilance of external authority and not of direct government of the religious life. He does not inquire into re-ligious discipline in the detailed and rather individual manner of a higher superior. His right and duty is to ascertain the general state of religious discipline in the house and especially the existence of abuses in discipline. Inquiries bearing on an individual should, not be made unless, there is at least a rumor or founded suspicion of the misconduct of the individual.1° The Ordinary is not obliged to in-terview all tbe religious but only the number and the particular indi-viduals who because of their office, employment, or other circum-stances will be sufficient to enable him to discern the general state of discipline.11 Religious dlsc~phne includes the observance of the laws, decrees,' and instructions of the Holy See except those on government. Prac-tically all of these that are pertinent are or at least should be con- .rained in the constitutions. Inquiry sh6u!d also be made as to whether these lay religiou, s are informed on such important canonical legislation as the duration, continuity, and laws on absence of the canonical year of noviceship; the limitation on the application of novices to external works of the congregation during the second year of noviceship; the necessity of the reception of all juridical profes-sions and especially of the renewal o'f temporary professions; ind the observance of the canonical prescription of three full years of tem-porary vows for the validity of the perpetual profession. A direct investigation is to be made on such matters as the observance of the Code and the instructions of the Holy See on begging and on the canonical prohibition of electioneering. The more proper field of religious discipline is the observance of the vows and of the articles of the following sources of obligation: the Rule, constitutions, legitimate customs, ordinations of the general 10Chelodi0 n. 194, c). nCan. 513, § 1. 125 Review for Religious JosEPH F. GALLEN chapter, an~i regula.tions of higher superiors. The most apt norm of inquiry that can be suggested here is the list of questions of the quin-quennial report to ,the Holy See, especially those contained in Chap~ ter II, Article II of this list. The observanc~ of the vow of poverty demands the pe'rmission of the superior fo~ the disposition of material things, but both the ancient and modern abuses in poverty are in the neglect of common life, for example, ~he possession of money that th~ religious' disposes of dependently or independently for his' own necessities; .the frequent or habitual obtaining of necessities from externs; the failure of the institute to supply these necessities adequately and generously; the absence.of the pres, cnbed and reasonable uniformity among the reli-gious in material things, especially in such matters as trips and vaca, tions; and ¯imprudent and excessive demands on parents for these ne-cessities, particular!y during the postulancy and noviceship: ' The external ~afeguards of chastity are subject to the inquiry of the visitor. Thes~e include the avoidance of familiarity and sensual friendships, care ih reading, prudence in the use of the radio, tele-vision, and in thelchoice of the moving pictures shown to the com-munity. The observance of cloister falls under this heading but it is mentioned individually later in the canon. Tile OrdinarY inquires about fidelity to the prescribed religious exercises: Mass, meditation, Little O~ce of the Blessed Virgin Mary, examen 'of conscte, nce, rosary, spiritual reading, visits to the Blessed~ Sacrament, etc. ¯ The spirit of i cooperation, peace, happiness, charity, the general spiritual Ievel in the house, and the obstacles to all of these come un-der the scrutiny of the Ordinary. The canon orl the purpose of the general visitation 6f the diocese directs the Ord, i!nary aiso positively to promote the welfare of the pkrsons and place~ he visits,t2 His counsels can be of value to 'insti-tutes that are la~'king in initiative, manifest a most unsatisfactory rate of increase o~ membership, have a constricted mental outlook, or live so much. in ~he traditions of the past that they refuse to face modern times in ,their lives in general, their work, spiritual forma-tionl and' educat.~gn of subjects. He can give a sympathetic hearing and even effectivei aid to representations on the universal lack of suf-fici'ent financial r~sources in lay congregations. This fact is the cause l~Can. 343, § 1. 126 ) May, 1953 VISITATION OF ORDINARY of overwork, of some of the weakefied health, df much of the loss of the full fervor of the religious spirit, of inadequate education of sub-jects, of the failure to provide sufficient material necessities and suit-able vacations, and, finally of annoying and undignified ways of raising funds. The whole matter of overwork in its relation to the ~observance of religious discipline should be thoroughly studied. The daily schooltwork of brothers and sisters is more than sufficient labor in itself. Added burdens can readily result in the contradiction of the unprepared teacher and the natural' religious. 2° "'Whether sound doctrine and good morals have suffered in. any way." This clause expresses an~application of subjection to the Ordinary not as religious but in the manner of the ordinary faithful. The local Ordinary is the guardian of the purity of faith and morals in his diocese. Misu'nderstanding of matters of faith and erroneous moral principles can be avoided by a competent course in Christian doctrine during the postulancy~ and noviceship and by further and highly desirable theological courses after first profession. 3° "'Whether there have been any violations of cloister." The Ordinary has the 6bligation of exerting .vigilance that cloister is ob-served in all religious congregations and of taking appropriate meas-ures to correct any habitual, notable, or scandalous Violations.13 Canon law imposes cloister on all congregations of men or women. This law places in cloister the parts of the house reserved for the ex-clusive use of the religious and determined by higher superiors. It forbids the entrance into the cloistered section of any person of the opposite sex except for a reasonable cause. The particular law of some .congregations forbids the entrance likewise of those of the same sex. The law of cloister also demands the observance of the pre-scriptions of the constitutions on going out of the house and 6n the rec~eption of visitors. 4° "'Whether 'the sacraments are, dul~t and regularlt.t received." The Ordinary is to inquire whether the religious receive the sacrament of Penance weekly, as universally prescribed by the constitutions. This is also the appropriate occasion for an investigatibn into the following canonical matters: the competence and regular fulfillment of their duties by the ordinary and extraordinary confessors; the-availability of supplementary confessors; abuses in the matter of special confessors; interference in 'internal and external government by confessors; interference with the rights of subjects regarding the 13Can. 604, § 3. 127 JOSEPH F GALLEN Reweto for Rehfltous suplblementary and occasional confessors and also the confessors of re-ligious women who are seriously ill; the exercise" of these rights in Conformity with right .reason, prudence, and religious discipline; the important directive of the Sacred Congregation of the Sacraments on the opportunity for confession before daily Mass; and any violation of the prohibition of obliging to a manifestation of conscience. The frequency of the reception of Holy Communion is not prescribed by the constitutions but is left to the devotion of the individual ~eh-gious. It is not beyond the power of the Ordinary to inquire about the general frequency of the reception of Holy Communion. If he finds a situation unusual in a religious house, he may be able to sug-gest o'r actually to effect a solution that will render the 'situation normal. 5° Remedial action of the local Ordinary. The defects in reh-gious discipline of lesser moment that the Ordinary has discerned and judges worthy of mention should be communicated to the siapiriors It will be sufficient to advise the local superior of such matters, unless , he judges that an effective correction can be attaihed only by inform-ing the superior general or provincial. If he has found abuses of serious moment, that is, continued or repeated violations of the laws o~ God, of the Church, or of.religious discipline in matters of greater importance, he is to admonish the superiors to correct the abuse. The gravity of these matters will frequently demand or at least cdu,.nsel that the higher superior be informed. If the abuse is not corrected within a reasonable time, the Ordinary himself is to take means to eliminate it. If he has discovered any serious matter that demands immediate correction, the Ordinary himself is to take direct corrective action but in this case he is obliged to inform the Sacred Congrega-tion of Religious of his action.14 5. Financial matters in pontitical congregations. Cation law here asserts the practical restriction of the authority of the local Ordinary to the two following matters:XS a) Dowries. The dowries, which are proper to institutes of women, are under the vigilance of the Ordinary of the habitual resi-dence~ of the higher superioress who is administering them. This right of vigilance demands that the consent of the Ordinary be obtained 14Can. 618, § 2, 2*., lSCan. 618, § 2. 1 °. Only the two financial matters here listed.are ordinarily found in constitutions approved by the Holy See. Cf. can. 533, § 1, 4"; 1515-1517, 1544-1551. 128 Mag, 1953 VISITATION OF ORDINARY for any investment or change of investment of the dowries; he is also to exert care that the dowries are maintained intact and invested in safe~ lawful, and productive securities; finally, he is to exact an ac-count of the dowries un'der these headings at the time of the canonical visitation or even oftener, if he thinks the latter necessary,lg A state-ment should be prepared for the visitor sho~ving the number of dow-ries, their 'value when given, the securities in which they are invested,' and the current value of the securities. b) Funds for divine worship or charitg~. The rather obscure and complicated funds here intended are those: (1°) donated or be-queathed to a house of a religious congregation; (2°) and motivated at least primarily and directly for divine worship or works of charity in favor of externs and to be carried out in the same. village, town, or city in which the religious house is located. Money given for main-taining a scholarship can be an example of such funds. The consent of the local Ordinary must be. obtained for any lnvestment or change of investment of these funds, and he also has.the right of inquiring into their administration. The manner, frequency, and time of the inquiry are left to the decision of the Ordinary.lz The canonical visitation is an opportune tim~ for this inquiry. These same rights of the Ordinary do not extend to such funds given to a province or congregation, nor tO those given solely or pri-marily and directly for the benefit of the religious, nor when the di-vine worship or works of charity are to be performed outside the lo-cation of the religious house or when the choice of the place of their performance is left to the religious. The primary and direct purpose of the gift of funds for a scholarship may be to provide an education for a poor youth or to bestow a gift on the religious who conduct the school; only in the former case would these funds be subject to the norms of vigilance quoted above. 6. Visitation of diocesan cofigregations. The general principle of canon law is that diocesan congregations are completely subject to the local Ordinaries. However, the Code immediately limits this sub-jection by stating that it is such as is described in law.is The prin-ciples that restrict the jurisdiction of the Ordinary over these congre-gations are as follows: (a) he must observe the particular canons that limit his power, for example, the higher superiors of the institute, 16Can. 549; 550, § 2; 533, § 1, 2°; § 2; 535, § 2. 17Can. 533, § 1, 3°; § 2; 535, § 3, 2°¯ ISCan. 492, § 2. 129 JOSEPH F. GALLEN Reoietu for Religioas not the Ordinary, are competent tb admit to the professions; (b) his authority must be exercised according to the apprgved constitutions; (c) the Ordinary of the motherhouse enjoys no primacy of author-ity, since the Code subjects the houses in each diocese to the jurisdic-tion of the Ordinary of that diocese; (d) a diocesan c~'ngregation is a legitimately erected moral person in the Church, with its own proper internal life and field of action: the superigrs possess independent au-thority and are obliged to recur to the Ordinary in matters of inter-nal government only when this is demanded by the Code or the con-stitutions; (e) the Ordinary is not to be considered as a religious su-perior who directly governs the congregation but as an external ec-clesiastical superior, whose authority is that of vigilance over the proper observance of the Code and the const~itutions, of correcting abuses, supplying for defects, and of guiding and aiding the co'n-gregation during the relatively brief probationary period of acquiring the strength and stabili_ty necessary in a petition for pontifical ap-proval. The Ordinary thus acts as an external ecclesiastical superior in the canonical visitation of these congregations. The Code places no limitation on the Ordinary's right of visitation of the houses of congregat!ons. He visits these houses'in everything, internal government, the whole field of discipline, all financial matters, per-sons, and places. Here also the Ordinary is obliged to interview the individual religious only to the extent that he judges necessary for the attainment of the purpose of the visitation.19 The visitation of the semipublic oratories and sacristies of dioc-esan institutes includes an examination into the fgllowing matters: cleanliness; freedom of the oratory from profane uses and its security against sacrilegious thefts and profanations; the conformity of the altar, the t~bernacle, and their furnishings with canonical and litur-gical legislation; the cus, tody of the Eucharist; obedience to instruc-tions on the custody .of the tabernacle key; all the sacred vessels; tl~e sanctuary lamp; the conformity bf the vestments and other furnish-ings with liturgical law, ecclesiastical tradition, and the laws of sacred art; observance of the laws on divine worship and sacred music; fidel-ity to the list of days on ~hich Exposition and Benediction bf the Most Blessed Sacrament are permitted; the admission of priests to the celebration of Mass; and the proper custody of the holy oils. The confessionals in these institutes are examined in the follow- 19Can. 513, § 1. Cf. 4. c), 1° above. 130 Matt, 1953 VISITATION OF ORDINARY -ing respects: their location in' institutes of women in an open and conspicuous place and generally in the chapel: suitability and per-manent accessibility of the place of the confessional; the danger of being overheard, especially ih a confessional in the chapel: a suitable place for the ~onfessions of the deaf; the presence of a narrowly per~ forated grating between the confessor and the penitent; and observ-ance of the law that forbids the confessions of women outside the confessional except in cases of sickness or for other reasons of similar import. The Ordinary always has the right of taking direct and imme-diate action to correct defects and abuses that he has discovered in di-ocesan congregations. However, for the efficacy of the government of superiors and the peace of the members of the institute, it would be better to follow the order of correction described above for pontiff-cal congregations. A diocesan generalate or provinciaiate and the general and pro-vincial superiors and officials, even if the institute or province has houses in several dioceses, certainly fail, under the quinquennial visi-tation of the Ordinary as a local house and members of a local com-munity, The administration of all the dowries i~ also' subject to this visitation of the Ordinary. It is certain that the Ordinary is not obliged to make a ~canonical visitation of the general and provincial houses, superiors, and officials as "such, nor of the general and pro-vincial government and material administration, even if all the houses of the congregation or province are located in his diocese. The argu-ment for this statement is found in the law on the canonical visita-tion, which speaks only of the visitation of houses, not of provinces or institutes.~° It is likewise certain that the Ordinary may make such a visitation, provided all the houses of the province or congrega-tloia are located in his diocese. This right follows from the general subjection of diocesan congregations to [he Ordinary and is in con-flict with no canonical principle. It is more probable that the Ordi-nary may not make such a visitation when the congregation or prov-ince includes houses located in other dioceses, unless he has been com-missioned to do so by the Ordinaries of all these other diocesesl- The principal arguments for this doctrine are that sfich a visitation would affect the entire congregation or province, would contravene the can-onical principle that the Ordinary of the motherhouse enjoys no primacy-of authority, and would thus be obstructive of the rights of 20Can. 5 1 2. 13 t JOSEPH F. GALLEN Reoieu~ for Religious the other Ordinaries. Some canonists oppose thi~ doctrine and hold with solid prob-ability that the Ordinary may make a canonical visitation Of such a generalate or provincialate. Their position is founded on the general subjection of diocesan institutes to the local Ordinary and they deny that this visitation, whose purpose is to promote the observance of the Code and the constitutions, would of its nature conflict with the authority ~r rights of the other Ordinaries.22 In this diversity of opinion, the Ordinary may licitly maintain the right of visitation, since the exclusion of the visitation of such a generalate or provi'ncial-ate from the general principle of subjection to the local Ordinary has not been certainly proved. The controversy should now have a. negligible practical applica-tion. The Sacred Congregation of Religious stated clearly in the new quinquennial report that a diocesan institute actually divided into provinces should have petitioned the status of a pontifical con-gregation before such a division. The Sacred Congregation also ex-plicitly affirmed that any diocesan congregation should.~petition pon-tifical approval as soon as the necessary conditions are verifiei:l. These are practically alwa~rs verified in a diocesan congregation that has spread beyond the diocese of origin. It cannot be repeated too fre-quently that the .diocesan status of a religious ifistitute is not per-petual and definitive but only temporary and probationary and that pontifical status, when the necessary conditions are verified is not optional but mandatory according to the practice of the Sacred Con-grega tion~. ~ II. Monasteries of Nuns Not Subject to Regular Superiors Canonically. nuns are the members of an institute of religious @omen in .which solemn vows at least should be taken according to the prescription of the particular law~ of the institute. Only simple vows are still taken in most monasteries of nuns in the United States, but the injunction of the apostolic constitution Sponsa Christi should soon reverse this condition,24 Some orders of nuns, for example, the 21Bastien, n. 137; Jombart, IV, n, 1323, 7, but cf.'I, n. 827, 2, a); Larraona, CpR, X (1929), 368-377: XIV (1933), 417, and nora 777; 418; Muzzarelh, nn. 145-147; Quinn, 842'90; Schaefer, n. 744, d), but of. n. 745. 22D'Ambrosio, Apollinaris, I (1928.), 417-422: Reilly, 91-97; apparently also Brys, n. 631, IV, 3°; De Carlo. n. 206, III: Vermeersch-Creusen, n. 660, 3, Vromant, De Bonis Ecclesiab Ternporalibtts, n. 238. 23Review forReligious, March, 1950, 57-68; January, 1951, 22; January, 1952, 13-14. z4Statuta, Art. III, § 2. 132 May, 1953 VISITATION OF ORDINARY Carmelites and Dominicans, are subject by the law of their constitu-tions tothe supeiiors of orders of men; others, for example, the Vis, itandines, are not. Monasteries of only simple vows are most rarely in fact subject to order~ of men, even though their constitutions pre-scribe such subjection. The first category of nuns with regard to the canonical visitation of the local Ordinary is of monasteries of solemn or simple vows that are not in fact subject to orders of men. The local Ordinary is obliged to visit all such monasteries every five years35 He may do so more frequently, since these monasteries are subject to him also with regard to the religious life. The consti-tutions also may prescribe a greater frequency of visitation. He viS'its these monasteries in everything, as described above for diocesan con, gregations. All monasteries of 'nuns, whether of solemn or simple vows, are now to have papal cloister.~ The local Ordinary or his " delegate, accompanied by at least one .cleric or religious man of ma-ture age, enters a papal cloister of. women only for the-visitation of places. The rest of the visitation is carried out at the grille37 III. Monasteries of Nuns Subject to Regular Superiors , The distinctive note of this category is that th~ monastery is in fact subject to an order of men. A~ stated above, it may be of sol-emn or'simple vows. The local Ordinary is obliged to visit such a monastery "every five years concerning the observance of the law of cloister and he may make such a visitation as often as he judges it opportune.~ On the occasion of his q~inquennial visitation he also inquires'into the administration of the dowries,a9 The Ordinary alsb has a suppletory duty with regard to a monastery, of this category. If the monastery has not been visited within five years by ~he regular superior, the 1,ocal Ordinary is obliged to visit it in everything, as ex-plained above for diocesan congregations.3°, Other Pertinent Canons abd Principles Canons 513; § 1 and 2413, as also the principles on the. field of c6nsciende, denunciation of the conduct of another, and use and se-crecy concerning.matters learned in a visitation, explained in the pre- 2SCan. 512, § 1, 1" 26Sponsa Christi, Statuta, Art:'IV. 27Can. 600, 1" 28Can. 512, § ~, 1". 29Can. 5 5 0. ~30Chn. f!l2, § -2, 1". 133 JOSI~PH F. GALLEN vious aiticle on the visitation of higher superiors, a~ply similarly the canonical visitation of the local Ordinary.3',32 31Concerning the subject of the penalty of can. 2413. cf. Jombart, Larraona. Muz-zarelli, and D'Ambrosio. as cited in notes 21-22. and Reilly, 173-176. 3ZThe authors cited are: Abl~o-Hannan. The Sacred Canons, I: Bastien. Directo~re Canonique; Brys. duds Canonici Compendium, I: Chelodi, lus Canonicum De Per-sonis: Ciacio, De, Oratodis Semipublicis: Coccbio Commentarium In Codicem lur,s Canonici, IV; Coronata. lnstitutiones luris Canonici, I: D'Ambrosio. Apollinar,s:. De Carlo. dus Religiosorum; Fanfani. ll Diritto Delle Religiose, De lure Relioioso-rum: Farrell. The Rights and Duties of the Local Ordinar{l Regarding Congrega-tions of Women Religious of Pontifical Approtml; Goy6neche. Commentadum Pro Religiosis, De Religiosis; JomlSart. Traitd De Droit Canonique, I. IV: Larraona, Commentarium Pro Religiosis; Muzzarelli. De Congregationibds furls Dioecesam; Pruemmer. Manuale luris Canonici; Quinn. Relation of the Local Ordinart, t to Reh-gious of Diocesan Approval; Raus. Institutiones Canonicae : Regatillo. lnstitutiones luris Car~onici; Reilly~ The Visitation of Religious; Schaefer, De Religiosis; Sl~f-kosky, The Canonical Episcopal Visitatiori of the Diocese; Toso. De Religios~s, Vermeersch-Creusen, Epitome furls Canonici, I: Vromant. De Personis: De Bores Ecclesiae Temporalibus; Wernz-Vidal. De Rdigiosis. "10,000 GOLD FRANCS" MEANS "S,000 DOLLARS" AcCording .to a decree of the Sacred Consistorial Congregation, duly 13, 1951, religious institutes need the permission of the'Holy ¯ See t6 alienate property or to incur a debt when the amount exceeds 10,000 gold' francs or lire. In an article in-this REVIEW (November, 1952, pp. 301-304), we att'empted to translate this amount into American dollars, and we reached the~ tentative conclusion that the approximate amount would be 7,000 dollars. Our estimate was based on sound economic calculations; hence, we suggested that 7,000 American dollars Could be taken as the norm until some more specific norm would.be given by the Holy See itself. On danuary 29, 1953, the Sacred Congregation of Religious pub-lished the official equivalents of 10,000 gold francs or )ire for the principal countries of the world. The equivalent for the United States is given as 5,000 dollars; for the equivalents in other countries, see page 150. As matters now stand, therefore, the permission of the Holy See must be obtained to alienate property or to incur a debt when the amount exceeds 5,000 dollars in our ordinary currency. It should recalled that this permissidn may be obtained through the Apostohc Deldgate, in Washington,if the sum does not exceed 500,000 dollars 134 Conl:ession before Communion Gerald Kelly, S.3. '~N THE FIFTEENTH of Jun, e, 1520, in a memorable docu- . ~ ment which begins with the words, Exsurge Domine (Arise, O Lord), Pope Leo X condemned a multitude of errors of Martin Luther. Among these errors was Luther's teaching on the preparation, required for Holy Communion. According to him, pr~yers~and other pious works, as well as contrition for mortal sin and even confession itself, are useless; all that is required is to .be-lieve, to have confidence that one will obtain grace in the sacrament, and this alone will make one pure and worthy. Thirty-one years later, fin its thirteenth 'session' (October 11, 1551), the Council of Trent considered this same errdneous teaching, and,stated the true doctrine in a chapter and a canon. Chapter VII, "On the preparation to be given thht one may.worthily receive the sacred Eucharist," runs as follows: "If it is unbeseeming for anyone to approach to any of the sadred functibns unless he approach holily; assuredly, the more the holiness and divinity of this heavenly sacrament are understood by a Chris-tian, the more diligently ought he to "give heed that he approach not to receive it but with great reverence and holiness, especially as we read in the Apostle those words full of terror: He that eateth and drinketh unworthil! , eateth and drinketh judgment to himself, Wherefore, he who would communicate ought to recall to ~ind the precept of the Apostle: Let a man proue himself. Now ecclesiastical usage declares that necessary proof to be, that no one, conscious to himself of mortal sin, how contrite .soever he may seem to himself, ought to approach to the sacred Eucharist without previous sacra-mental confession. This the holy Synod hath decreed is to be,in-variably observed by all Christians, even by those priests on. whom it may be incumbent by their office to celebrate, 16rovided the opportun-ity of a confessor do not fail them; but if, in an urgent necessity, a priest should celebrate without previous confession, let him confess as soon as possible." (Waterwotth, The Canons and,Decrees of the Sacred and Oecumen&al Council of Trent, pp. 80-81.) " The eleventh canon :of the same session makes explicit reference to the Lutheran error. It reads: 135 GERALD KELLY Reoiew for Reli~lious "If anyone saith, that faith alone is a sufficient preparation for receiving the sacrament of the most. holy Eucharist; let him be anathema. And for fear lest so great a sacrament may be received unworthily, and so unto death and conddmnation, this holy Synod ordains and declares that sacramental 'confession, when a confessor" may be had, is of necessity to be made beforehand, by those whose conscience is burtl~ened ,with mortal sin, how contrite even soever they may think themselves. But if anyone shall presume to teach, preach, or obstinately to assert, or eveh in public disputation to de-fend the contrary, he ~hall be thereupon excommunicated." (Water-worth, p. 84.) The foregoing teaching of the Council of Trent is the principal source of our present canon law: namely, canon 807, which concerns the celebration of Mass, and canon 856, which concerns the reception of Holy Communion. .An English translation of the latter canon runs as follows: "No one, whose conscience convicts him of mortal sin, no matter how contrite he thinks himself, may approach Holy. Communion without l~revious sacramental confession. If there is urgent neces-sity, and no oppoitunity of finding a confessor, he must first elicit an Act of Perfect Contrition." (O'Donnell, Moral Questions, p. 270.) This law is of the greatest moment. It should be clearly under-stood by religion teachers, catechists, and frequent communicants. Properly to understand it, one must have a grasp of these three propositions: (I) It is always, necessary to be in the state of grace When receiving Holy Communion. (II) It is ordinarily necessary to confess before receiving Holy Communion if one has committed a mortal sin since one's last good confession. (III) In certain extra-ordinary circumstances it is sufficierit to regain grac~ by a'n act of per-fect contrition before receiving. Holy Communion. The purpose of the present article is to explain these three propositions and (IV) to call attention to some precautions to be. taken in order to safeguard the ordinary observance of the law and, to avoid sacrilegious Com-munions. I. It is alwol~s necessary to be in' the State of grace when receiving Communion. One reason for this is that the Holy Eucharist is a sacrament of the living. A sacrament of the living supposes its recipient to be already supernaturally aliventhat is, living the divine life of grace--- 136 Ma~, 1953 CONFESSION BEFORE COMMUNION and its function is to increase this divine life in the soul. A second reason is found in the special purpose of the Eucharist, which, is to r~ourisb. We do not speak of nour.ishing a corpse; nourishment sup-poses that life ~lready exists. The conscious receptiOn of Holy Communion while in the state of mortal sin is a grave sacrilege. It is to receive the source of sal-vation unto one's own condemnation. No one, therefore, should receive this sacrament unless he has a reasonable assurance that he is in the state of grace. I say "a reasonable assurance," because when there is question of our interior state of soul it is not possible for us, apart from ~ special divine revelation, to have an absolute certainty that we are in the state of grace. All that God. expects of us in this and in similar matters is a practical, or working, certainty that we fulfill various conditions established by Himself or the ChurCh for His honor and our own spiritual welfare. For ordinary people there is no difficulty in this.matter. They go to confession; do what they can to fulfill the requisites of a good confession, and leave the con-fessional in peace, sufficiently confident that their sins are forgiven and that they are in the state of grace. And the same is true of them when they make an act of perfect contrition: they are reasonably, or practically, sure that through this act they are restored to God's friendship,' in case they had lost it through mortal sin. (Contrition, said the Council of Trent, is perfect through charity. Hence, perfect coritrltion is sorrow for sin based upon a motive of charity, that is, sorrow because one has offended God, who is the supreme good and worthy to be loved above all things. It is not difficult for those who are accustomed to think of God to make an act of perfect contrition and to mean it. The formula for the act of contrition, as ordinarily taught in catechism classes, contains both imperfect and perfect contrition. This is appropriate, because sorrov~ for the perfect motive does not exclude sorrow for lesser motives.) Some people, such as the scrupulous, have great difficulty in these matters. They alw.'ays feel spiritually insecu~re. No matter what their reason might tell them of their state of soul, its calm judgment is stifled by their fear; and this fea.r makes them feel that they are not, or,may not be, in the state of grace. If such people were to follow their feelings, they would very likely never receive a sacrament of the living, especially the H61y Eucharist. For them~ it is necessary to fol-low sound direction in spite of their feelings--lall the while working towards the goal of being able to make quiet judgments for them-selves, judgments based on facts and not on fea~. 137 GERALD KELLY As is the case with other sins, one must realize what he is doing in order to be guilty of a sacrilegious Communion. Consequently, one who is actually in the state of mortai sia but does n~ot advert this when he receives Holy Communion does not commit a sin: fact, it may be that he receives sanctifying grace through the Eucha-rist itself. Many erfiinent theologians hold that. a sinner (i.e:, in the state of mortal sin) who receives Holy Communion ifi good faith and with imperfect contrition for his sins is restored to grace through'this sacrament. Knowledge of this opinion may be a con-solation to those who are apt to worry about being deprived of grace because of unsuspected unworthiness when they communicate. The case of receiving Holy Communion without adverting the fact that one is in the state of mortal sin can hardly be very common. But it is certainly not an impossibility, especially for some people whose devotions' aie governed by routine. For example, sup-pos~ that a layman is accustomed to receive Holy Communion first Sunday of every month and to go to confession, the day before It might happen that something unforeseen.would prevent his going to confession, and then, following his routine pattern, h~ would communciate Sunday morning without realizing at the time that had been unable to make his usual confession. If he had committed a mortal sin and had made only an act of imperfect contrition'he would still be in mortal sin at the time of communica_ting. Being unconscious of this, he would be in wh~t is called "good faith Communion would proba.bly have the same effect for him as an of perfect contrition~namely, give him sanctifyi.n.g grace, though would still be obliged to confess his sin.' II. It is ordln~rily necessar~.l to confess before receiving Communion ~f one has committed a mortal sin since one's last good confession. To say that one must be in the state of grace when receiving sacrament of the living is not the same as saying that a sinner must go to confession before receiving one of these sacraments. It is pos-sible to regain sanctifying grace either through actual confession through perfect contrition, which includes the intention to co,nfess the proper time. Nothing in the nature of a sacrament of the living makes actual confession a necessary prerequisite; nor is there any special law which makes confession necessary, except for the Holy Eucharist. For instance, if a young man who is to be confirmed tomorrow commits a mortal sin today, he is certainly obliged regain sanctifying grace before receiving confirmation, but an act 138 ¯Ma~, 1953 CONFESSION BEFORE COMMUNION perfect contrition would suffce for ¯thpis rup !o s e .~ A . nd this would" be true also of matrimony, holy~orders, and e~xtrem¢ unction if these sacraments were received apart from Holy:Communion,or the cele-bration of Mass. | ~ . . The Holy Eu~charist, therefo.re, is govern~ed by°an entirely special law~. As we learn from the Council of "l~rent arid the Code, the regaining of grace through perfect contrition.is not normally suffi-cient for the reception of this sa~cramsaecnrat;m Ie ~ntal confession' is ordinarily required. The reason for this seems to be the entirely special .character of the Holy Eucharist. it is the most excellent of sacraments, and it is to be safeguarded as much fis is humi~nly possible against the clangerof abuse. ~ ] Is this law prescribing confession beforle Comrfiunion a divine law or a law made by the Church? The answer to this question is not clear. Some of the greatest of'post-Tr~dentine theologians ex-plain it as a divine law promulgated through St. Paul: St, Alph'onsus Liguori, writing in the eighteenth century, ~dheres. to this explana~ tion as being by far the more common and th~eonlv true one Never-thele. ss, eminent modern theologians express ~lissa~isfa~tion with the arguments that the law is of divine origin arid hold that ~he words of the Council of Trent are sufficiently verifi~ed if the law is consid-ered to be of ecclesiastical origin. In either case--whether divine or merely ecclesiastical the law is strictly binding, and the only excep-tion to it is offcially declared by the Church[ to be a case in which Communion is necessary and confession is impossible, as will be ex-plained in our next section. ~Who are obliged by this law to go to cofenssion before receiving Communion? Only those u:bo are certain tb ~at tbe[j.have committed a mortal sin since their last gUod confession. T~erefore, one who inculpably failed to tell a mortal sin in an otl-lerwise good confes~io~h is ~iot obliged to abstain from Communion u~nti~ he makes another c~nfession. ~'He bus already regained grace thr~ough co~nfession. It is true, of course, that the omitted sin must still be confessed; but it is not necessary to advance one's ordinary time of confession in order to do this, and in the meantime one may receive Holy.Communion even daily as long as ~he commits no further m~0rtal sin. " , It is clear that- if one who knows he forgot to tell a mortal sin in. confession may receive Holy Communion, then one who merely doubts whether be forgot to tell a sin has the~ same privilege¯ BUt what of one who knows be committed a mortal sin and doubts 139 GERALD KELLY Reoieto for Religious whether~ he has been to confession at all since then (not a yery com-mon case), or~,.of one who doubts whether he has sinned mortally (e.g., by sutficient reflection or full co.nsent) since his last confession~ Regarding these cases there would be some difference of opinion among xheologians; but a sound practical rule covering all .such doubts is this: th~ sole obligation is to take some available means of removing the doubt so that one will be reasonably sure of being in the state of grace when receiving HolyrCommunion. ¯ Sometimes what is called a doubt is not a doubt at all, but merely a scruple or a sort of hazy" fear. The best treatment for such ~orries is to pay as Iittle heed as possible to them, even though they accompany the holiest of actions. In other instances, a doubt is a sort of temporary state of mined that can be corrected by the applica-tion of a sound rule of presumption. For instance, one who Wonders whether he gave full consent in some very disturbing temptation, mig~ht' realize in his calmer moments that in similar' situations he never, or practically never, gives in to the temptation. Thus the presumption of not consenting favors him, and he may use this pre-sumption to dispel his perplexity and to form the practical judgment 'that heDis still in the stare of grace. In such cases neither confession nor r~erfect contrition is strictly required before Holy Commun.lon But it may happen occasionally to anyone that his doubt whether he has committed a mortal sin is too solidly-founded to be ignored and that the circumstances of the temptation are so unusual that the ordinary presumptions are not helpful. In other ~ ords. one might have a really sincere and insoluble doubt whether he is here and now in the state of mortal sin. Even in this case confession is not obliga-tory; but if one does not wish to go to confession one should make an act of perfect contrition before receiving Communion. Ac~ording to some good authors even the act of perfect contrition is not str_ictly necessary; but it is hard to find any sound reason for this opinion and I viould-not sponsor it. On the. other hand. many, if not most. authors think that confession is generally advisable in these cases of insoluble doubt. For myself. I would be very slow to recommend the special confession of doubtful sins except to persons who might need this'as a means of corr.ecting a proneness to laxity. III. In cdrtain extraordinary circumstances it is'su~cient to regain grace before receit)ing Communion by making an act of perfect con-trition. A problem proposed to Father Michael O'Donnell (Moral Ques- 1:40 Meg, 1953 tfons, p. ,2,70) can aptly introduce the pCrOeNs~eEnSt$ 1sOecNt BioEnFO. TREh CeO pMrMobUlNeImON concerns a person who d d an impure action and was heartily sorry for doing so, and wanted to keceive Our Ble'~ssedLord the following morning," This person evidently had no opportunity to go to con-fession: hence be made an act of perfect cqntrltlon 'and promised Our Lord he would go to confession'at the first opportunity and tell that sin of impurity and fulfilled that promis~e a few days later." He now wants to know whether he did wrong an going to C6mmunion. This is a very human problem. One can almost feel the anxiety of the questioner. Father O Don-_ewl rlgbtllv sets b~ m:nd at r~st by saying that. since he acted in good faith. He has n6 need to worry. It is one thing to decide wh&her one has beech guilty of sin, another thing to tell one what to do in the future. I~ cannot be repeated too . often that past actions arenot to be judged by present knowledge. Many of us have done things in perfectly gobd faith which we later learned were forbidden. In acting thus we ~ere not guilty of sin: in fact we may have been highly pleasing to God because we ~lid what we thought was righf under the circumstadces. So, too, we may have done things in a sort of perplexed state i~n which .we did the best we could to decide what was right and then d~d it. but with a sort of vague anxiety. This is not ,what aut, bors referIto when,, they coffdemn acting "in practical doubt.' The °practica1~lldoul~ter is not merely troubled by a vague worry or perplexity; he is one who has a serious reason, for questioning wh~tber what he is about to do is sinful and then, witl~out forming his conscience, be does' it Xnyway. I call attention to this principle that pas~ acti6ns are n~t to be judge.d by present knowledge, because it is n~t entirely unlikely that some readers of this article may have had an experience similar to Father O'DonnelI's questioner. Lacking a ~lear knowledge of the law of confession before Communion, they may have received Co}n-reunion without previous confession in some. instance in which, ac-cording to the explanation given here, they were not justified in doing so. Let them be content to use the new knowiedge as a guide for the future and not make it a cause of anxiety abou~t~tbe past. Many laws admit of exceptions by reason of some extraordinary circumstances or combination of circumstances[ Thus, a mothek who must care for a sick child is excused from Slunday Mass; the "poor who live on what they receive from others are excused froin tb~ law of abstinence; and so forth. The law pr~scri'bing cbnfession before Communion also admits of exception; but the" Church considers ~bis 141 GERALD KELLY Reoteto [or Rehgtous matter of such importance that she officially declares just what cir-cumstances constitute the exception. For a legitimate exception there must be a combina~tion of two extraordinary circumstances: (1) im-possibility of going.to confession; and (2) necessity of receiving Communion. Both conditions must be verified. And both need some expla~nation. 1. Confession lmpbssible. Authors generally illustrate this matter with the example of person who is0 already kneeling at the Communion rail before he realizes that he should have gone to confession. It is clear that if he is to receive Communion now (whether 'that is necessary will be ¯ treated later), then coflfession before Communion is impossible. He ~annot stop the priest.at the altar rail and say: "Will you please bear my confession before giving me CommuniorL" " F~ther Edwin F. Healy, S.2., in Christian Guidance (p. 105), uses the example of a father of a family who has planned on receiving Communion with his children on their mother's anniversary. ,He intends to go to confession before Mass, but when they reach the church they find that the onlh, priest of this parish is already begirt-ning Mass. As Father Healy points out, it would be out of the question for the man to leave the church and go elsewhere to con-fession if he is to receive Communion with his family at this Mass'. Example~ of inability to get to confession are not limited to these last-minute cases. The impossibility might last for some tihae, espe-cially in a small town when the pastor is absent and when inclement weather or lack of time would prevent one from going to another town. Moreover, there can be cases in which a priest can be reached yet, confessi6~ is impossible: _for example, if the priest Would not hear the. confession, perhaps because of scrupulosity. Or the only available priest might be one without tl'ie faculties to hear confessions. This would not be very common in our country; but it could happen, for instance, in the case of'a priest who would be outside his own dio-cese. And it would be more common in some countries where it is customary to,limit the jurisdiction of young priests to a certain class of persons. At the time of the Council of Trent the limitation of confes-sional faculties was not at all uncommon: hence cases in which an available priest migh~t b~ able to hear one's confession were not rare This seems to be one reason for the rather strange wording used by the Council in declaring the law of confessing before Communion 142 May, 1953 CON~ESSION BEF(~RE COMMUNION / Confession is necessary, it says, if one has a i'co/~ia confessoris." The Code preserves the same expression, "copia ~onfesarii?' The literal meaning of copla is 'a plenty, an abundanc~e," an,d the very use of the expression implies that it might be possible to have a priest pres-, ent, yet no confessor would be available, VaI r.ious authors try to press this idea by saying that confession is neIcessary: if a confessor is present to whom one is obliged to confess: if a suitable confessor is present: if there is an available priest to wh6m one could go to con-fession without grave inconvenience. The foregoing are various ways of sayin~ is present or can be reached confession may bility. I have aI~eady cited two examples cannot hear the confession, and the priest Another example of this practical impossibil case in which confession cannot be made privacy. Still another case, very clear in tF. that,even when a priest be a practical impossi-af this: the priest who who will not hear ~t. ity of confessing is the without the necessary eory but not nearly so clear in its application, is that in. which the very going to confession would create suspicion in the minds of others that one had s~nned seriously. I say this is clear in theory becaus~e such a danger to one's reputation is certainly an extraordinary inconvenience that would, make confession morally impossible. And I ladd that Jr'is not clear in its practical application bechuse the dangelI is more likely to exist merely in the minds of,certain oversensitive in~lividuals than in actual fact. It is sometimes said that this kind of sltuat~on is not uncom-mon in communities of Sisters, so that a Sister1 who would go to con-fession before Mass would be open to suspicion. Perhaps there~are some communities in which such gross unkindness and injustice pre-vail, but we can at least h'ope that they a.re ~ery rare and that they will soon reform. " I Theologians discuss and dispute over what they call "invincible repugnance') attached to goin~ to con~fession to a certain individual. All agree, of course, that the mere d~flicultyI of confession, or the mere humiliation of confessing a serious sin-~iifficulties inherent in "confession to some extent for most people~,w.ould not constitute a moral impossibility of going to confession. The debatable case con-cerns repugnance or embarrassment that arises ?from some kind of special relationship with the confessor. This might be blood rela-tionship.: for example, the confessor 'is one's son or brother. Or it might be a relationship of work: for example, the confessor and peni-tent are working intimately together day after day. Or it might be a 143 GERALD' KELLY Review for Religipus relati0nshipZwif I may use the term--of dislike., For instance, sup-pose that a certain priest clearly dislikes me and loses no opportunity of~showing it l~y bein~g rude,.ridiculing me, and so forth. It is easily seen that I might have a repugnance to confessing a serious sii~ that priest which would be entirely special, entirely different from the difficulty ndrmally experienced in confession. No one holds that these relationships always create "invincible repugnance." But many theologians believe that this psycho!ogical effect is experienced in some cases and,that in these cases there is truly extraordinary inconvenience which amounts to a moral impos-sibility of confessing to that priest. Hence,,the~r wo~Id say that such a priest were the only one ~vho could be reached, confession would be a practical impossibility. I am convinced that these theo-logians are c~orrect: and I believe that St., Thomas. Aquinas would agree with them, too. With reference to a similar question--the ne-cessity of making" the annual confession "to 6ne's own priest"-- St. Thomas recommended great liberality in alldwing people to to other confessors, "because," he said, "many are so weak that they would rather die without confession than confess .to that priest." (Suppl., q. 8, a. 5, ad. 6.) A few otheb cases generally cited by authors as constituting impossibility of confessing are these: the danger of scandalizing t, priest: the danger that confessional secrecy will be abused; the danger of revealing one's accomplice in a sin. Granted that such ~onditions existed, they would make confession morally'impossible: but I think their actual existence would be rare. 2. Communion Necessarg Because" of the variety of situations which mak~ confession moral impossibility, the first condition for the exception to the .of confession before Communion is not entirely uncommon. But second condition is also required--necessity of going to Communion --and this is seldom gerified. To illustrate this condition we might reconsider three of the cases previously mentioned. In the problem presented to Father O'Donnell the questioner apparently had no opportunity of going to confession. But his only reason for going to Communion was that" he "wanted to receive Our Blessed Lord the following morning." This desire, though it may be very strong and though it is very laudable, does not. make Com-munion a necessity. There is a necessity of going to Communion Ma~, 1953 CONFESSIO,N BEFORE COMMUNION' only when abstinence from Communion would be accompanied by' some very extraordinary incorivenience. Another case is that of the person who is. already kneeling at the Communion rail when he realizes that be should have gone to Con-fession. Clearly, as we pointed out, confession is now impossible. And if he could not leave the rail without exposing himself to suspi-cion, there would also be a necessity of communicating: that is, ab-stinence from Communion would be akcom13anied by the extraordi-nary inconvenience of danger to his reputation." Granted that this circumstance existed he could legitimately receive Communion after having made an act of perfect contrition. A third example was taken from Father Healy's Christian Guid-ance. Since Father Healy uses this particular example primarily to illustrate a necessity of communicating, it may be helpful to quote it in its entirety: "It has been the custom for some years, that the whole Baxter family receive Holy Communion on December 12, the day on which Mrs. Baxter died. Mr. Baxter had received Holy Communion the d~ay be, fore at the Sunday Mass and now he comes to church with his grown children. Unfortunately, he committed a serious sin ~he pre~ vious afternoon, and he i~ counting on going to confession before Mass. However, when' Baxter arrives he finds that Father Treacy, the only priest at this church, has already begun the prayers at ~he foot of the altar. Baxter cannot pretend that he violated the Eucha-ristic fast, for his children know that he did not. ' He cannot feign sickness, for he is obviously in the best of health. Unless he receives Holy Communion, his family will conclude that he is in the state of mortal sin." Father Healy comments: "Given these circumstances, Mr. Baxter may make an act of perfect contrition and licitly go to Holy Com-munion at this Mass." I believe that theologians would generally agree with this solutidn because the drcumstances all build up to an entirely exceptional situation--a situation which not only excludes the possibility of confession but also .makes abstinence from Com-munion a source of extraordinary inconvenience. And if the case were changed so that the children were young, instead of grown up, there might be the added factor of danger of bad example if the father were to abstain from Communion in the cir~umstances de-scribed. A case in which similar circumstances might prevail would be a wedding, when the bride and groom had planned on receiving GERALD KELLY ~ Review for Religious Co.mmunion together it the NuptialMass. It may be taken as a sound working 15rinciple that if abstinence from Communion would jeopardize one's reputation or give bad example, then Communion is necessary, in the sense of canon 856. But as I suggested,with reference to confession, it is easier to enunciate a principle like this thin to-judge its practical application. It is sometimes said, for instance, that these inconveniences are apt to ex-is't in a convent, or when Sisters go to Communion daily in the parish church, or when they receive Communion with the children on special occasions, such as the First Friday. We are dealing here with a question of fact, and I certainly would not want to be dogmatic m affirming or denying the existence of the conditions. If they exist, they constitute a necessity of communicating. But clearly the Church d6es not want them to exist; and there is no valid reason why they should exist, because occasional abstinence from Communion is cer-tainly not a ~ound basis for either suspicion or scandal. All theologians say that the mere desire to receive Communion does not rfiake Communion a riecessity. In other words, the sorrow felt by a devout person who is deprived of Communion is not an extraordinary inconvenience in the sense of canon 856. This is un-doubtedly true when the omission of Communion would be required foronly a day or two. But I think there is room for an easier judg-ment in the case of a devout daily communicant, e~pecially a reh-gious, who might have to omit Communion for a rather l~ong time. I am thinking 15art~cularly of an earnest religious who might very rarely commit a serious sin and who on one of these rare "occasions might be in circumstances in which confession would be impossible for a week or so. I believe that abstinence from Communion during all that time would constitute an e~traordinary hardship for such a religious a hardship of such an exceptional nature as to constitute a justification for receiving Holy Communion after regaining grace through perfect contrition. This case is admittedly rare; but it can happen, especially in some rural districts. Throughout this present section I have tried to~ stress two points: first, that the combination of circumstances demanded by the latter part of canon 856 ~should be seldom ~erified; and secondly, that it can be verified occasionally, even in the case of religious. But when-ever a religious finds that these exceptions are frequent, there is some-thing radically wrong a situation which should not exist andwhich must be corrected. In this regard, I should.like to refer to a question 146 ! May, 1953 ~ONFESSION BEFORE COMMUNION answered inan earlier number'of this REVIEW (V, 70-71) that con-cerned a young Sister with aproblem that called for frequent con-fession. She was in a islace where such frequent confession was prac-. tically impossible and she thought that "frequent abstaining from Communion. especially as this might often be for several days a~ a time, would enable others to suspect her trouble." I believe that the answer we published at that time bears repetition here! "It is not easy to answer a problem like this in a few words; but we can give a general idea of the points that must be considered. An occasional emergency when Communion is judged necessary and con-fession is impossible is understandable and might occur in the life of almost anyone. But a state of affairs that makes such emergencies more or less habitual ought to beremedied. Ii~ the case referred to in the question, the religitius should ask for a change of reside~ace that .would enable her to confess when necessary and to obtain competent dire. ction concerning her problem. If she cannot bring herself to ask for the change and is unabld to cle~ar up the problem, she ought seri-ously to consider whether she has the requisite qualities for leading the religious.life. Decisions like this ought to be made while religious are still young. If some problems are not faced, and settled in the early years of the religious life they can eventually reach a point where a satisfactory solution is practica'lly impossible." , The change of residence suggested in this answer can hardly be made jtidiciously unless thesuperior is given some information as to the nature of the problem. (Cf. REVIEW FOR RELIGIOUS, VI, 242- 47.) Humility, therefore, is a requisite for the ~eligious: but need-less to say a religious who is unwilling to practice such humility when salvation itself might be concerned has lost his sense of values. On the other hand, the superior should be approachable, sympathetic, and very careful to observe, strict secrecy. IV, Precautt'ons to be taken to avoid the unnecessary use o[ excep-tions to the ordinary law o[ con[ession be[ore Communi, on and to guard against sacrilegious Communions. Under date of December 8, 193 8. the Sacred Congregation of the Sacraments issued an instruction for local ordinaries and majo~ reli-gious superiors which called attention to the fact that frequency of Communion could le]d to diminished esteem, for the Blessed Sacra-ment and that reception in groups could lead to sacrilegious Com-munions. The purpose of the instruction was to outline a number of steps tobe taken to preclude these evils. There is a complete English 1417 GERALD KELLY version of this instruction in Canon Law Digest, II, 208.-15; an out-line in REVIEW FOR RELIGIOUS, III, 268-270. In the same number of the REVIEW (pp. 252-67), is a commentary on the instruction by Father I~mile Bergh, S.2., together with some notes by the editors and some references to other commentaries. Since these various ref-erences cover the matter completely, I shall conclude the present article with only brief references to some of the main precautions. The first precaution is t~ give proper doctrinal and ascetical in-struction regarding the Holy Eucharist. This kind of instruction should engender a profound esteem for the Blessed Sacrament, a de-sire to communicate frequently arid worthily, and a wholesome abhorrence of sacrilege. Through such instruction one would see that daily Communion is a great privilege, but not a necessity Moreover, though Communion is not reserved to the saints, it does suppose a minimum disposition of freedom from mortal sin, and nothing justifies its conscious reception in this state. And although One need not have tl~e most perfect motive, such as disinterested love of God, one should have a supernatural .motive, such as the desire to avoid sin, preserve grace, grow in grace, and so on. Should instruction be given, not only about the necessityof re-gaining grace through confession, but also about the exception which permits .the reception of Communion with only an act of perfect cbn-trition? If one were to judge from some of the religious texts I have seen, one would conclude that the faithful are to be told only about the necessity of confession, and nothing about the exceptions men-tioned in canon 856. This does not seem ~air. If the faithful are obliged to keep a law, they are entitled to know what the law means, how seriously it obliges, and wh~t are at least the more common legitimate exceptions. I admit that this has to be adapted to the age of the people. Yet surely even a child can be taught that if he com'- mits a mortal sin he should go to confession before receiving Com-munion, but if he cannot avoid going to Communion and cannot get to confession, then he should make an act of perfect contrition before Communion. He migh~ also be told that if ever he should have to do this, it would be well for him to explain the case in the next confession and see.whether the confessor would want to 'give him some advi~ for the' future. A second precaution is to provide ample opportunity for confes-sion before Communion. For religious in particular this means safe-guarding the liberty of confession as granted in the canons: and for 148 May, 19~3 CONI~SSION BEFORE COMMUNION parishes, schools, institutions, and religious houses,, it means that whenever it is feasible a confessor-should be available before Mass. This latter provision should certainly be very helpful in larger con-vents, but I do not clearly see how it would be either convenient or effective in some very small convents. A third precaution is to avoid practices that make it difficult for individuals to abstain from Comfiaunion. It is ordinarily not pru-dent, for instance, for ateacher to say to a pupil, or a superior tb a subject: "What's the matter--are you ill? I noticed you didn't go-to Communion this morning." Also, if a "general" Communion is bad, it should be in such a way that no one feels obliged to go or tl~at no attention will be called to those who do not go. So, too, prizes are not to be given for frequent Communion, and contests that highlight ¯ the reception of Communion by individuals should not be had. As regards circumstances that make it difficult to abstain from Communion, the instruction, referring especially to the effect of these things on young people, said there should be "no rigid and quasi-military "or~ter in coming up, no insignia to be worn by those who receive Communion, etc." Some commentators have inferred from this that communities of religious women ought to abandon their custom of approaching the Communion rail in a certain order. Some have put this rather strongly, ~as if the instruction demanded it. One of the milder comments runs as follows: "It would certainly be praise-worthy and accord.in.g to the spirit of the Instruction if the rigid and almost sacrosanct order of aproaching, the communion rails (Mother Superior, the Assistant, the senior nuns, etc.) were abolished: in con-vents human respect may do more mischief than in men's communi-ties." No doubt, good might come from dropping the order of preced-ence; but I do not shar the great enthusiasm of some writers about its possible good effec.ts. For one thing,1 a large number of otir ~reli-gious are' in small communities, where abstaining from Communion wouldbe noticeable no matter what order or lack of order prevailed, And even as regards larger communities, I wonder how long it would take, after the prescribed order of precedence had been dropped, for the religious to establish their own order. Most. of us are confirmed routinists. Give a community .enough time--and I doubt whether much time would be requ.ired-v-and one would note that the same ones go to Communion first, the same ones go las~, and of course the" same ones are'in the middle. Perhaps I am wrong. But if I am 149 GERALD KELLY .right, then the best precaution is notin the "mechanics" of going Communion, but in the general cultivation of a mental attitude which allows everyone liberty of spirit, both in going to confession and in abstaining from Communion. NATIONAL EQUIVALENTS FOR."I0,000 GOLD FRANCS" According to the announcement of the Congregation of Religious (see p. 150) the official equivalents of l O,O00 gold francs or lire for the principal countries are North and Central America 5,000 American dollars Argentina 100,000 Argentine pesos Belgium 250,000 Belgian francs Brazil 150,000' Cruzeiros Canada 5,000 ~ Canadian dollars Colombia 15,000 Colombian pesos Egypt 2,000 Egyptian pounds France 2,000,000 Franch francs Germany 20,000 German marks Great Britain' 2,000 Pounds sterling India 25,000 Indian rupees Italy 3,000,000 Italian 1ire Netherlands 20,000 Dutch guilders Philippines 15,000 Philippine pesos Portugal 150,000 Portuguese escudos Spain 200,000 Spanish pesetas Switzerland 20,000 Swiss francs Turkey 20,000 Turkish life Uruguay 15,000 Uruguayan pesos Venezuel~ 15,000 Venezuelan bolivars Countries not listed above should take as their norm the value of a neighboring country which is found to be in analogous conditions. :PROCEEDINGS OF CATHOLIC THEOLOGICAL SOCIETY 'At the seventh annual convention of the Catholic Theological Society of Amen'- ca, which was held at Notre Dame, Indiana, 3une 23-25, 1952, the following sub-jects were presented: "On the Essence of the Sacrifice "of the Mass," by Emmanuel Doronzo, O.M,I.; "The Common Good and the Socio-Economic Order," by Ger-ald Kelly, S.3.; "The Problem of Theology for the Laity," by Charles E. Sheedy, C.S:C. : "The Physician's Duty to Preserve Life by Extraordinary Means," by ,John A. Goodwine; and "The Current Protestant Critique of Catholicism in the Umted States," by Msgr. Thomas 3. McCarthy. Copies of the Proceedings are available to clerical non-members at $2.00 per copy. Older from: P. O. Box 24, 3amaica N.Y. 150 The Mys!:ic l Pr yer ot: h' argaret: Mary . A. Herbst, S.3. ST. MARGARET M~RY is one of the great mystics, oi i'fiodern times. On the visions and the revelations she received from Qur Lord is based, historically speaking; Devotion to the Sacred Heart in its modern form. This article will try to illustrate each of the degrees of mystical prayer from her own life and. writings. It should be noted that it is not easy to do this in such a precise manner that the quotation might not also apply to the other degrees. Let me preface a few remarks. ,In the first place, we ought not look askance at, be suspicious of. or afraid of the mystics.There really is nothing wrong with them nor with mysticism.'. Those who are humble and obedient, and keep in touch with their spiritual director need have no fear of becoming_psychopathic or of being deceived by the devil. Secondly, visions, levitation, and the like are merely acci-dental phenomena of the mystical life. They are not at all necessary to a life of infused prayer. Thirdly,, one who has lived a fervent re-ligious life for a.period of years ought to be ready for infused or mys-tical contemplation if God chboses to raise him to it. It is the "logi-cal," but not the necessary, sequence of acquired contemplation. Father Poulain, the author of the well-known work, The Graces of Interior Pra~ler, defines infused contemplation: "Those supe~- natural: acts or states which no effort or labour on our. part can suc-ceed in producing, even in the'slightest degree or for a single inst~lnt, are called mystical." They are.infused, poured into the soul as a pure gift of God, without our being able to attain them by our own efforts. 'This .is higher, ex, traordinary contemplation. We cannot soar to'these heights without the wi,ngs God furnishes. He determines when, how, and for how long it is to be given. It is passive prayer: the soul no longer takes the initiative, but God fastens its attention lovingly onHimselfl The s0ul is not idle though. It is intensely active under the operation of grace. It is a special kind of knowledge of God which lies somewhere between the knowledge of faith and the b~atific vision and shares in faith's obscurity. It really baffles descrip-tion and has in it mysterious suffering and intense happiness. It is an intellectual experimental knowledge of God. 151 C A HERBST Reotew for Rehg~ous St. Margaret Mary describes it: "I felt Him always near me, as one feels himself near another at night but cannot see him because of the darkness. The pdnetrating eyes of love make me see and feel Him in a most loving and certain way, and under various aspects . .This infinite grandeur encompasses me with its power and so takes posses-sion of mine and of my whole body and soul that I think I can say that I no longer have any power over myself." (Letter 1~3.~) The first degree or state of the mystical union is the Prayer of Quiet. Here God takes over the higher faculties of the soul, the will and the understanding, but leaves the imagination and the exterior senses free. Therefore there can be distractions. The soul experiences God's presence and reposes joyously in it, but only f.or very brief pe-riods of time. As an initial stage of this prayer of quiet there is the First Night of the Soul, or Night of Sense. In this the one domi-nating thought or idea of the prayer of simplicity is intensified, there is habitual aridity and a great, anxious y~arning for God. The dis-taste for things of sense grows and God works gently and almost un-noticed on the soul in a special way. A characteristic of this Night is inability to follow set forms of prayer. St. Margaret Mary says: "I did my utmost to follow the method of pray, er and other practices which were taught me, but I was not able to retain anything. It was in vain that I read my points of meditation, for all variished from my mind, and I could neither learn nor retain anything except what my Divine Master taught me." (Autobiography, No. 47.) The second degree of mystical prayer is the Prayer of Full Union. Now God takes over not only the will and the intellect but also the imagination and interior senses. Therefore there are no more dis-tractions. The soul is fully occupied with God. St. Margaret Mary describes it well when she says that God "presented Himself to me in the mystery in which He desired me to consider Him, applied my mind so closely to it, and kept my soul and all my powers so ab-sorbed in Him that I felt no distraction . . . being then so absorbed in prayer that I never felt weary" (Ibid., No, 12). , Any doubts or fears of being deceived are gone now. God's presence is ?xperienced "in a manner so real and sensible as to be beyond all doubt, by reason of the.effects which this favour produced in me, fearful, as I always am, of deceiving myself, in anything that I say of what passes in me" (Ibid., No. 53). .In this degree there is "profound peace, joy, and satis{action" (Letter 133). It is sometimes called the semi-ecstatic union. The exterior senses continue to act and one can, therefore, 152 Ma~ , 1953 PRAYER OF MARGARET MARY though with great effort, cease from prayer. Th third state of infused contemplation is the Ecstatic Union or Spiritual Espousals. Now not only the interior faculties are absorbed in God but the activity even of the exterior senses is suspended. .The whole person, body and soul, is taken over by God. The body be-comes fixed and rigid as though dead. ,Communication with the ex-terior world is all but severed. The power of voluntary movement ¯ is gone. One cannot emerge from this state at will, but only when God determines or at the command of a superior. Since St. Margaret Mary was a great ecstatic, she can describe this state for us. "I felt myself wholly penetrated with the Divine Pres-ence, but to such a degree that I lost all thought of myself and of the place where I was, and abandoned myself to this Divine Spirit, yielding up my heart to the power of His love" (Ai~tobiography, No. 53). "On orie occasion . . . feeling wholly withdrawn within myself by an extraordinary recollection of all my senses and powers, Jesus Christ, my sweet Master, presented Himself to me" (Ibid,, No. 55). "After such a signal favour which lasted for a long time, I remained for several days,.as it were, on fire and inebriated (with divine love) and so completely out of myself, that I had to do my-self violence in order to utter a single word" (Ibid., No. 54). "I lost all cor;sciousness during that time and I no longer knew where I was. When they came to withdraw me, seeing that I could make no reply, nor even stand except with great difficulty, they led me to Out Mother. On seeing me thus, as it were, completely beside myself, all burning and trembling on my knees before her, she mortified me to the utmost of her power, which pleased me and filled me with incred-ible joy" (Ibid., No. 58). Let it be remarked that the Pray.er of Quiet, the Prayer of Full Union, and the Prayer of Ecstatic Union are but three degrees of the specifically same grace of supernatural prayer. In the Prayer of Quiet the .union is incomplete, weak, doubted, obscure. Inthe Prayer of Full Union there are no distractions and the whole interior is taken up with God. In the Prayer of Ecstatic Union even the exterior man, the senses, are captured and absorbed in God. These are three degrees of infused contemplation: weak, medium, energetic. The transitions b.~tween them are imperceptible, much like the colors in the rainbow. It is different with the fourth and highest degree of infused prayer, the Transforming Union or Mystical Marriage. This differs 153 C. A. HERBST Reoieto for Religious specifically, not merely intensively, from the other three. Before entering it the soul must go through the Second Night, or the Night of the Spirit. ' Since mystical marriage is permanent whereas the th~ree preceding stages are transient, thesoul must be profoundly and ~adi- . tally purified from all its habitual, and actual imperfections. The poor, weak soul is dazed and pained by the bright light of God much ag the eyes of the body are by looking into the sun. Green wood must be dried out and blackened by fire before it itself will become inflamed. The sufferings of this Night are terrible. St. Margaret Mary says: "His sanctity is in~xorabl~, and it seems to me there is no suffering more exquisite than that through which He makes a soul pass when'He wants to purify it in order'to corn-, muica.te'Himself to it" (Letter 132). Yet the soul is not disturbed and is perfectly conformed to God's will. ""Yet I suffer all this with perfect serenity, content to cling to His holy will. If only He is con-tent I am satisfied" (Letter 135). The mind and will, the whole soul, even the body, is in anguish. "My whole being, body and soul, is plunged jn suffering., desiring only what is pleasing to my Sovereign Who is sacrificing me, before Whom I am a sighing victim immolated to divine justice" (lbid). But the soul has a great Sense of security. "I sometimes think that all hell is let loose against me to annihilate me, so fiercely am I attacked on all sides. But I am not afraid, deeply intrenched as I am within my strong fortress which is the divine Heart of my divine Master" (Letter 136). The soul is strong, too, and all aflame with the love of the Divine Spouse. But to return to the Transforming Union. Being a mystical marriage, it is most intimate. "I felt myself .wholly penetrated w~th that Divine Presence, but to such a degree that I 'lost all thought of myself and of the piace where I"was, and abandoned myself to this , Divine Spirit, yielding up my heart to the power of His love. Her made me repose for a long time upon His Sacred ~Breast, where He' disclosed to me the marvels of His love and tbe inexplicable secrets of His Sacred Heart, which so far He had concealed from me." (Auto-, bioqrapby, No. 67). The soul is serene in its perfect enjoyment of, God. "My heart is so centered there that it finds repose only if it can enjo, y Him continually: [ was made just for that" (Letter 133). .And, like marriage, this union is indissolul~ie. "And when you com-mit some fault, I shall purge it away with suffering if you do not do 'it yourself with penance. I shall never.deprive you of My presence on that account, but I will make it so painful for you that it will, M~, 1953 take the place of every other torment" (Ibid.). These are the char-acteristics which put thi~ highest degree of infused contemplation in a class by itself. Habitual imaginative visions of Christ may occur in this state. St. Margaret Mary narrates one. "Feeling wholly withdrawn within myself by an extraordinary recollection of all my senses and powers, Jesus Christ, my sweet Master. presented Himself to me. all resplend-ent with glory, His Five 'Wounds shining like so many suns. Flames issued from every part of His Sacred Humanity especially from His Adorable Bosom. which resembled an open furnace and disclosed to me His most loving and most amiable Hefirt, which was the living . source of these flames. It was then that He made known to me the ineffable marvels of His pure (love) and sho(ved me to what an ex-cess He had loved men." (Autobiographg, No. 55.) Visions'of the Blessed Tr.inity are in place here, too. "The Three Persons of the Adorable Trinity presented themselves to me and filled my soul'with inexpressible'consolation. But I cannot well explain what then occurred, except that it seemed to me the Eternal Father presented, me with a very heavy cross beset with thorns and sur-' rounded with various instruments of the Passion and said to me: 'See, My daughter, I make thee the same present which I made to My Beloved Son.' 'And I,' said Our Lord Jesus Christ, 'will fasten thee to the crbss as I Myself was fastened to it and will bear thee faithful company.' The Third Adorable Person then said that, being Love Itself. He would purify and consume me thereon. My soul was filled with unutterable peace and joy, and the impression made upon it by the Divine Persons has never been effaced." (Ibid., No. 59.) This highest form of prayer here on earth brings with it an in-satiable thirst for suffering. St. Margaret Mary had this, too. "I will only sa~; that it has given me such an intense love of the cross that I cannot .live a moment without suffering, but suffering in si-lence, without consolation, alleviation or compassion, and in fine dying with the Sovereign of my soul, overwhelmed .by the cross of every kind of opprobrium, of sorrow and of humiliation, forgotten and despised by all." (Ibid., No. 50.) To sum up. After purifying the soul b~r habitual aridity and an anxious yearning for ,God in the Night of Sense, God takes over the highest part and makes it repose joyously' in Himself in the Prayer of Quiet. In Full Union the imagination and interior senses are also 155 QUESTIONS AND ANSWERS l~eotew ~or l~eltgtous taken so that ~here are no more distractions and the soul is fully oc-cupied qcith Him. In E.cstatic, Uriion the outer senses, too, are wrapt in God, and the whole person, body and soul, is united with Him Finally comes the indissoluble bond of Mystical Marriage, in wh,ch the soul enjoys the mbst intimate union with God possible in this life, a foretaste of the beatific vision. II In an institute in which the. novitiateiasts for two years~ may the first profession be made on the recurring date (two years later) of admission to the novitiate, or must it be postponed for an additional ,day7 For example, a novice is admitted to the novitiate on August 15, 19S3. May he /hake his profession on Au~cjust IS, 19SS, or must he wait till August 16, 19S57 I understand that if there were question of a one-year novlt[ate, profession could not be made till the lapse of one year plus one day. If the same rule does ;not hold in the case "of the two-year novitiate mentioned above, what is the reason for the discrepancy7 A general rule is that the provi.gions of the constitutions are to be observed. Sometimes a provision touches upon the validity of an action. If the constitutions explicitly require two complete years of now-tiate for t~alidit~, then such provisiqn 'would have to be observed for the validity of subsequent profession. In that case, if the novitiate is begun on August 15, 1953, first vows could not be taken until Au-gust 16, 1955. The reason is that entrance to the novitiate is not made at midnight. Consequently, according to canon 34, § 3, 3% since the day of entrance is not counted, the two years of novitiate .would be completed (provided there had been~no canonical inter-ru]~ tion nor suspension of the novitiate) only at midnight between August 15 and 16, 1955. Hence first vows could not be taken until the day following the anniversary date of entrance to the novitiate. Aside from such particular law, the common law as expressed m canon 555, § 1, 2° of the Code, requires only one complete, unin-terrupted year of novitiate for validity. ,Just as in the supposition above, first profession therefore cannot be made onthe anniversary of entrance to the novitiate, but the novice midst wait until the follow-ing day, under pain of an invalid profession. 156 Ma~, 1953 QUESTIONS AND ANSWERS If the constitutions of an in~stitute prescribe more than one year of novitiate, the extra time is notrequired for the validity of the pro-fession, unless the constitutions expressly declare otherwise (canon 555, § 2). The added time (in Our case, one year) would be for licitness but not for validity of subsequent profession. Custom and superidrs then would' be the best interpreters of the requirements of the constitutions on the point of whether first profession is to be made on the recurring second anniversary of entrance to the novitiate or not until the following day. In either event in this last supposi-tiom neither ~ractice would affect the validity of the profession. This explains why first profession after a two-yea,r novitiate often'might be made on the anniversary of reception into the noviti-ate, while it cannot be made thus after a one-year novitiate. --12m Some religious are of the ol~inlon that certain community prayers, such as the rosary, meditation, and the like, are to be interrupted to say the Angelus as soon as the Angelus bell is rung. Must this be done, or would not the mere recitation of the Angelus prayers three times a day suffice to gain the indulgences? The 1952 edition of the official collection of indulgences, the Enchicidion Indulgentiarum: Preces et Pia Opera, states that the faithful may gain the indulgepces attached to the .recitation of 'the Angelus if 'they recite the prayers at dawn, at noo~n, anal at eventide, or" as soon after these times as they can (no. 331). It is not necessary to~interrupt the rosary, meditation, and the like, in order to say the Angelus as soon as the bell is rung. Is it proper to seat the st,',dents at Mass according to whether they will receive Holy Communion or not? It has been the practice to designate certain sections for those who are going to. Holy Communion and other sections for those who are not. Thereason for such procedure is to obtain order. In its reserved Instruction on precautions to be taken against abuses in the daily reception of Holy Communion (the complete English text is in the Canon Law Digest, .II, pages 208-215), the Sacre~d Congregation of the Sacraments in 1938 remarked that "the danger ofreceiving Communion unworthily.is increased when the faithful, especially the young, approach the Holy Table; not singly but generally and in a body a.s. .happens.frequently 157 QUESTIONS AND ANSWERS Reuteto [or 'Rehgto,,s in colleges and institutions for the training and education of Chris-tian youth." (Canon Law Digest, II. 209). Again, "When Holy Communion is being received, all those things are to be avoided which create greater difficulty for a young person who wishes to abstain from Holy Communion, but in such a way that his absti-nence will not be noticed: hence there should be no express invita-tion, no rigid and quasi-military order in coming.up, no insignia to be worn by those who'receive Communi6n, etc." (ibid., 214). The observance of order is, of course, a worthy motive. How-ever, the purpose of the Sacred Congregation, as manifested in its Instruction, is to safeguard the worthy reception of Holy Commun-ion by discouraging anything which would make communicants con-spicuous. Seating communicants in a special place makes them con-spicuous. ml4-- "The Mother General holds the first place in all the houses of the Community. Then follow the Members of the Council in the order of their election; ~hen the Secretary General, unless she is a member of the Coun-cil, and the Adminlstratrix General, in the Motherhouse: in other houses these latter take their rank after the Superior ,of the house." What is meant by these latter? Does it refer to the last two Offices mentioned, or does it refer to the Council Members also? Ira Council Member visits one of the houses where the Sisters are stationed, does she take .precedence over th'e Local Superior who is only an appointed person while the Council 'l~lember was elected? In part canon 106 says that: 1. One who represents another enjoys the precedence that per.son has. But anyone who is in a council or similar me~ting as a proxy yields precedence to those of thesame rank wh~ are personally present. , 2. A person who has authority over other physical or moral persons has right of precedence over them. These are general norms. The highest superior of the institute, therefore, always and everywhere has precedence over all his subjects If someone represents him, that person likewise enjoys the precedence of the superior represented. Provincial and local superiors have pre-cedence in their territory or houses, unless a higher superior or h~s proxy is present. In regard to other officials, there is great divergence among different religious,institutes. "In ~ach case the constitutions or else legitimate custom will have to be considered. 158 QUESTIONS AND ANSWERS In our specific case, the general councillors are being considered in their proper role, and not as proxies. Do the constitutions give them precedence over local superiors in the latters' houses?' It is not clear that.they do, since the ouestioned words these latter might be inter-preted as ~ivin~ or denying such precedence. (As a matter of fact, in some institutes b~r a clear provision of the constitutions general coun-cillors have such precedence, especially in more recent congregations; in others they do, not.) Since the constitutions do not seem t6 settle the matter clearly, the solution would be sought in legitimate cus-. tom, which in this case~ would mean the way in which the,disputed phrase of the constitutions has been habitually interpreted, If 'no such consistent interpretation exists, it seems that the" words these latter refer to the secretary general and theadministratrix general, so that councillors general would take precgdence over local superiors even in the farters' own hoi~ses. ! Is it absolutely necessary that the entlre'concjrecjatlon turn and face each station of the cross in order to obtain all of the indulcjences attached to that pious exercise? Ordinarily a person making the stations of the cross must movg from station to station ai part of the requirement for gaining the in-dulgences attached to that exercise. When t.here is question of a large group of people, however, confusion or disorder might result from so many moving about. The Sacred Congregation of Indulgences on August 6, 1757, decided that in that case the method proposed by St. Leonard of Port Mafirice for making the stations is to be used. According to this method the people remain'in their places, while a priest.with two acoly'tes moves from station to station, stopping ~it each to recite the customary prayers to which the faithful reply. This decree was reaffirmed in a response from the Sacred Penitentiary, March 20, 1946.(A.A.S., XXXVHI [1946], 160). In connection with the foregoi.ng method of making the stations, the Subsecretary for the Section on Indulgences in the Sacred Peni-tentiary, Serafino de Angelis, in his book De lndulgentiis (1946): n. 341 b, remarks that the' people are to be advised, while remaining in their places, to face each station, rise, genuflect, and recite the pray-ers. From this one would conclude that, when the way of the cross is being made according to the method of St. Leonard of Port Mau-rice, it is not absolutely necessary for the.entire congregation to face each station in order to gain thedndulgences. 159 . QUESTIONS AND ANSWERS The use o~ St. Leonard's method has b~en extended by several official pronouncements (one of these: the reply of the Sacred Peni-tentiary mentioned above) to the members of religious institutes in like circumstances in their chapels. In such circumstances only'one religious, man or woman as the case may be, moves from station to station. By its response of March '20, 1946, the Sacred Peniten-tiary recognized this method also for use in boarding schools and the Will you kindly tell me how many votes constitute an "absolute major-ity" in a house of thirteen vocals7 Also how many votes constitute a "rda-tlve majority" in the same house? When there are thirteen valid votes, seven of them constitute an absolute majority, since such a majority is effected by any number exceeding one half the number of valid votes. A relative majority is had by a candidate who receives more vahd votes than any other candidate, but less than all the others taken to-gether. Thus in our case if three'candidates received respectively six, four, and three votes, the candidate with the six votes would have a relative majority over the other two candidates. What five scapulars comprise thefivefold scapular? The following scapulars are popularly known as the "fivefold scapular" or the "five scapulars." 1) The brown scapular of the Blessed Virgin Mary of Mount Carmel: proper to the Carmehtes, the best known of all the scapulars. 2) The wfiite scapular (with a blue and red cross) of the Most Holy Trinity: proper to the order of Trinitarians. 3) The red scapular of the Passion of Our Lord Jesus Christ: pr6per to the Congregation of the Mission (Lazarists) 4) The black scapular of the Seven Dolors of the Blessed Virgin Mary: proper to the order of the Servites of Mary. 5) The blue scapular of the Immaculat~ Conception: proper to the order of Cler,cs Regular (Theatines). HOSPITAL CONFESSION CARD A plastic-coated Confessio'n Card for the sick, with prayers before and after ,I confession, has been designed by the Rev. Thomas Sullivan, C.S.V., chaplain of St. Luke's Hospital, Aberdeen, South Dakota. It is similar in size and design to the Communion Card (REVIEW, Sept., 1952, p." 248) by the same author, now m use in more than 250 hospitals. Both cards bear the i.mprimatur of Bishop liam O. Brady of Sioux Falls. Each sells at 20 cents and may be ordered from the Presentation Sisters, Aberdeen, South Dakota. 160 Book "Reviews THE SACRED CANONS. By John A. Abbo, S.T.L., J.C.D., and Jerome D. Hannan, A.M., LL.B., S.T.D., J.C.D. Pages in Volumes: I, xxll -k 871~ II, 936. B. Herder Book Company, Sf. Louis, 19S2. Two-volume set, $19.00. "Amon~ other objectives, the work, was begun to answer in some degreeothe spontaneous demand for a better knowledge of ecclesiastical law that has arisen in English-speaking countries among religious who are not clerics and among laymen, especially in the professions.'.' It is from this standpoint that this book is reviewed. After a brief his-torical introdtictioh the learned authors give a statement of the law as contained in the canons of the Code, together with a running commentary. The order of treatment and the division~ of the work are identical with that of the Latin Code, and the numbers of the canons are used instead of paragraph numbers. In the distribution of the matter the authors have made their book especially .useful to non-clerical religious and to the laity. Of the 1800 pages of text con-rained in the two volumes, over 1500 are devoted to the commentary on the three first books of the Code of Canon Law, whereas books four and five of the Code, which are of lesser interest to non-clerical readers~ are taken care of in little more than one hundred pages. Of particular importance is the treatment given tothe seven sac-rament~, which is usually omitted in whole or in part in treatises on Canon Law and transferred to the writers on Moral Theology. 209 pages are devoted to the canons dealing with "Religious" and will" be of great use for religious Brothers and Sisters. All the latest decrees of the Holy See are reported, and there are numerous references to American civil law/especially in the titles concerning church property, An index with over 4500 references, which makes it easy for the reader to find any particular subject, concludes the work. The publisl~ers plan "to keep this commentary up to date by adding, at each reprinting, a supplement containing decisions of the Holy See issued subsequent to the first edition, and these will be available' to purchasers of earlier printings at a nominal cost. The only defect in the book is the lack of a table of contents. While the clerical reader~ will easily follow the canon numbers with which he is familiar from the Latin Code, ,the non-clerical reader has no way of getting a bird's-.eye view of the entire field in order to b~- 161 BOOK ANNOUNCEMENTS ' Re~Jieto fbr Religiou~ come acquainted with it, so that he may choose certain parts for reading and study. Su~ch a table of contents should be added to the next printing, and copies made available to all purchasers of this first edition. , We recommend this book to all religious---especially to religious Brothers and Sisters who will find it a great help in solving personal problems as religious, as well as a source of information in preparing classes in. religion and church history. Not only higher superiors, but every religious communify should have a copy of it. --ADAM C. ELLIS, S.J. BOOK ANNOUNCEMENTS [For the most part. these notices are purely descriptive, based on a cursory examina-tion of the books listed.] BENZIGER BROTHERS, INC., 6-8 Barclay St., NewYork 8, N.Y. The Burning Flame. By Francis Beauchesne Thornton. The story of Guiseppe Sarto, the peasant boy who became the saintly Pope Plus X, told in popular style by Father Thornton, an associate editor of the Catholic Digest. " Pp. 216. $3.00. BRUCE PUBLISHING CO., 400 N. Broadway, Milwaukee 1, Wisc Dear 8istec. By Catherine de Hueck, Brief letters to help Sisters train lay leaders. PI~. 80. $2.00. BIBLIOTHEQUE DU SCHOLASTICAT, L'Immacul&-Conception, 1855,, rue Rachel Est, Montreal .34, Canada. La Virginitd Chrdtienne. ~ By Francois Bourassa, S.J. A full treatment of the subject of Christian virginity, showing its oppor-tunities for full ahd harm6nious development of persgnal perfection. Pp. 174. $1.25. CATECHETICAL GUILD, St. Paul 1; Minnesota. Pocket book editions of You Can Change the Worl

This study investigated approaches to the elementary social studies methods syllabus from instructors of courses across the United States. Using qualitative content analysis, we explored 48 methods syllabi using a deductive framework of Information Based Systems d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:13:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:13:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:14:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:14:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:12:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:12:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:13:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:13:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:10:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:10:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:11:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:11:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:12:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:12:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:13:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:13:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:13:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:13:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:14:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:14:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:14:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:14:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:15:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:15:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:13:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:13:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:14:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:14:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:10:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:10:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:11:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:11:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:13:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:13:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:14:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:14:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:16:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:16:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:17:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:17:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:20:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:20:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:20:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:20:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:10:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:10:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:11:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:11:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:18:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:18:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:19:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:19:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:20:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:20:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:20:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:20:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:21:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:21:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:21:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:21:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:22:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:22:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:22:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:22:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:23:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:23:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:23:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:23:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:14:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:14:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:15:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:15:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:20:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:20:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:20:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:20:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:21:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:21:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:21:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:21:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:22:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:22:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:22:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:22:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:23:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:23:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:23:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:23:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:24:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:24:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:24:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:24:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:15:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:15:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:16:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:16:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:15:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:15:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:16:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:16:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:15:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:15:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:16:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:16:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:20:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:20:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:20:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:20:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:14:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:14:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:15:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:15:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:20:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:20:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:20:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:20:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:21:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:21:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:21:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:21:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:16:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:16:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:17:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:17:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:17:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:17:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:18:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:18:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:20:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:20:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:20:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:20:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:21:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:21:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:21:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:21:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:22:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:22:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:22:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:22:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:23:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:23:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:23:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:23:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:24:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:24:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:24:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:24:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:25:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:25:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:25:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:25:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:15:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:15:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:16:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:16:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:20:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:20:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:20:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:20:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:13:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:13:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:14:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:14:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:149:111:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:149:111: open elements: article body[1] sec[1] sec[1] p[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:221:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:221:2: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:225:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:225:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:226:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:226:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:245:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:245:2: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:249:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:249:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:250:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:250:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:279:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:279:2: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:283:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:283:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:284:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:284:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:313:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:313:2: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:318:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:318:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:319:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:319:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:362:6:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:362:6: open elements: article body[1] 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d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:398:2: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:402:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:402:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:403:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:403:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:439:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:439:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:442:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:442:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:471:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:471:2: open elements: article body[1] sec[1] p[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:481:763:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:481:763: open elements: article body[1] sec[1] sec[1] p[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:512:490:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:512:490: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:533:412:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:533:412: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:549:313:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:549:313: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:560:381:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:560:381: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:567:407:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:567:407: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:594:396:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:594:396: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:606:289:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:606:289: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:608:358:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:608:358: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:616:430:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:616:430: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:630:287:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:630:287: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:197:35:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:197:35: open elements: article body[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:197:73:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:197:73: open elements: article body[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:198:72:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:198:72: open elements: article body[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:198:127:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:198:127: open elements: article body[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:199:37:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:199:37: open elements: article body[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:199:66:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:199:66: open elements: article body[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:199:115:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:199:115: open elements: article body[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:295:28:E: ID "list1-j.jssr.2020.07.002" already defined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:74:29: ID "list1-j.jssr.2020.07.002" first defined here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:295:28: open elements: article back[1] app-group[1] app[1] p[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:422:319:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:422:319: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:423:320:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:423:320: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:426:421:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:426:421: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:496:280:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:496:280: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.003.xml:170:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.003.xml:170:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] thead[1] tr[1] th[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.003.xml:171:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.003.xml:171:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] thead[1] tr[1] th[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.003.xml:172:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.003.xml:172:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] thead[1] tr[1] th[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.003.xml:173:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.003.xml:173:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] thead[1] tr[1] th[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:30:107:E: document type does not allow element "surname" here; assuming missing "name" start-tag d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:30:107: open elements: article front[1] article-meta[1] contrib-group[1] contrib[1] (contrib-id[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:34:107:E: document type does not allow element "surname" here; assuming missing "name" start-tag d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:34:107: open elements: article front[1] article-meta[1] contrib-group[1] contrib[1] (contrib-id[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:98:2:E: document type does not allow element "p" here; missing one of "boxed-text", "fig", "supplementary-material", "open-access", "disp-quote", "statement", "fn" start-tag d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:98:2: open elements: article body[1] sec[1] p[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:99:2:E: document type does not allow element "p" here; missing one of "boxed-text", "fig", "supplementary-material", "open-access", "disp-quote", "statement", "fn" start-tag d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:99:2: open elements: article body[1] sec[1] p[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:474:16:E: document type does not allow element "table-wrap-foot" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:474:16: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] (table[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:494:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:494:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:499:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:499:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:503:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:503:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:507:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:507:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:511:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:511:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:516:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:516:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:517:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:517:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:518:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:518:2: open elements: article body[1] sec[1] sec[1] p[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:519:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:519:2: open elements: article body[1] sec[1] sec[1] p[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:524:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:524:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:614:323:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:614:323: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:628:364:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:628:364: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:646:312:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:646:312: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:30:107:E: document type does not allow element "surname" here; assuming missing "name" start-tag d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:30:107: open elements: article front[1] article-meta[1] contrib-group[1] contrib[1] (contrib-id[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:36:107:E: document type does not allow element "surname" here; assuming missing "name" start-tag d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:36:107: open elements: article front[1] article-meta[1] contrib-group[1] contrib[1] (contrib-id[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:41:107:E: document type does not allow element "surname" here; assuming missing "name" start-tag d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:41:107: open elements: article front[1] article-meta[1] contrib-group[1] contrib[1] (contrib-id[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:91:27:E: ID "fn1-j.jssr.2020.09.002" already defined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:51:27: ID "fn1-j.jssr.2020.09.002" first defined here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:91:27: open elements: article body[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:224:16:E: document type does not allow element "table-wrap-foot" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:224:16: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] (table[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:272:29:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:272:29: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:273:152:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:273:152: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:274:158:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:274:158: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:280:124:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:280:124: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:280:330:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:280:330: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:281:230:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:281:230: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:284:29:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:284:29: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:285:67:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:285:67: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:287:44:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:287:44: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:291:96:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:291:96: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:385:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:385:2: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:528:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:528:2: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:545:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:545:2: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:562:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:562:2: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:570:16:E: document type does not allow element "table-wrap-foot" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:570:16: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] (table[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:661:357:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:661:357: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:665:438:E: document type does not allow element "italic" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:665:438: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] publisher-name[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.09.004.xml:234:278:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.09.004.xml:234:278: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.09.004.xml:278:273:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.09.004.xml:278:273: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.09.004.xml:280:287:E: document type does not allow element "italic" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.09.004.xml:280:287: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.09.004.xml:280:302:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.09.004.xml:280:302: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.10.001.xml:252:8:E: ID "table-fn1-1-j.jssr.2020.10.001" already defined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.10.001.xml:251:8: ID "table-fn1-1-j.jssr.2020.10.001" first defined here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.10.001.xml:252:8: open elements: article body[1] sec[1] sec[1] table-wrap[1] table-wrap-foot[1] (fn[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.10.001.xml:456:12:E: there is no attribute "nameend" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.10.001.xml:456:12: open elements: article body[1] sec[1] table-wrap[1] alternatives[1] table[1] thead[1] tr[1] (th[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.10.001.xml:456:26:E: there is no attribute "namest" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.10.001.xml:456:26: open elements: article body[1] sec[1] table-wrap[1] alternatives[1] table[1] thead[1] tr[1] (th[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.001.xml:33:19:E: value of attribute "ref-type" cannot be "bio"; must be one of "aff", "app", "author-notes", "bibr", "boxed-text", "chem", "contrib", "corresp", "disp-formula", "fig", "fn", "kwd", "list", "plate", "scheme", "sec", "statement", "supplementary-material", "table", "table-fn", "other" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.001.xml:33:19: open elements: article front[1] article-meta[1] contrib-group[1] contrib[1] (xref[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:33:19:E: value of attribute "ref-type" cannot be "bio"; must be one of "aff", "app", "author-notes", "bibr", "boxed-text", "chem", "contrib", "corresp", "disp-formula", "fig", "fn", "kwd", "list", "plate", "scheme", "sec", "statement", "supplementary-material", "table", "table-fn", "other" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:33:19: open elements: article front[1] article-meta[1] contrib-group[1] contrib[1] (xref[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:37:19:E: value of attribute "ref-type" cannot be "bio"; must be one of "aff", "app", "author-notes", "bibr", "boxed-text", "chem", "contrib", "corresp", "disp-formula", "fig", "fn", "kwd", "list", "plate", "scheme", "sec", "statement", "supplementary-material", "table", "table-fn", "other" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:37:19: open elements: article front[1] article-meta[1] contrib-group[1] contrib[1] (xref[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:222:8:E: ID "table-fn1-j.jssr.2020.11.002" already defined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:145:8: ID "table-fn1-j.jssr.2020.11.002" first defined here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:222:8: open elements: article body[1] sec[1] table-wrap[1] table-wrap-foot[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:537:8:E: ID "table-fn1-1-j.jssr.2020.11.002" already defined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:146:8: ID "table-fn1-1-j.jssr.2020.11.002" first defined here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:537:8: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] table-wrap-foot[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:899:317:E: document type does not allow element "italic" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:899:317: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] publisher-name[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:925:308:E: document type does not allow element "italic" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:925:308: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] publisher-name[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.12.002.xml:443:322:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.12.002.xml:443:322: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2020.12.001.xml:283:13:E: there is no attribute "morerows" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2020.12.001.xml:283:13: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2020.12.001.xml:486:299:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2020.12.001.xml:486:299: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:206:13:E: there is no attribute "morerows" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:206:13: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] (td[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:335:19:E: ID "table1-j.jssr.2021.03.001" already defined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:167:16: ID "table1-j.jssr.2021.03.001" first defined here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:335:19: open elements: article back[1] app-group[1] app[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:364:18:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:364:18: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:373:150:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:373:150: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:425:84:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:425:84: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:436:172:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:436:172: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:447:149:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:447:149: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:467:83:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:467:83: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:511:103:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:511:103: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:519:143:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:519:143: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:519:319:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:519:319: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:526:72:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:526:72: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:549:80:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:549:80: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:556:79:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:556:79: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:587:582:E: document type does not allow element "italic" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:587:582: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:587:597:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:587:597: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:625:387:E: document type does not allow element "italic" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:625:387: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:625:402:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:625:402: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:643:327:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:643:327: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:646:309:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:646:309: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:647:270:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:647:270: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:648:394:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:648:394: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:680:322:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:680:322: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:695:301:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:695:301: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:705:306:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:705:306: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:14:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:14:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:15:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:15:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource of education, Transformation Based Systems of Education, and Inquiry Based Systems of education. Ultimately, we determined that over half (n = 27) of the collected syllabi reflected an Information Based System of education meant to prepare students for certification, lesson and unit planning, and best practice social studies instruction. Fewer (n = 14) prepared pre-service teachers to challenge official knowledge and position social studies instruction within socio-political realities of students and fewer still prepared pre-service teachers to center inquiry-based instruction guided by the C3 Framework (n = 11). We position these findings within dominant trends in elementary social studies scholarship and conclude that too few methods courses reflect the scholarly trend toward transformative, justice-oriented, or inquiry-based elementary social studies.