Suchergebnisse

This research discusses public policies related to the spatial organization of defense production as a public good with industrial dimensions. Our framework enables to incorporate the spatial factor in modeling such a production. How to integrate geographical space in defense economics? How does space structure the organization of defense production? Conversely, how does defense production structure space? Our research deals with the case of France and more particularly with the Maintenance Repair and Overhaul (MRO) of French defense equipment. In France, according to the Direction Générale de l'Armement, MRO costs represent between 35% and 50% of the whole life cycle cost of defense equipment. In 2012, they accounted for about 15% of total French defense budget. Optimizing MRO costs has become a top priority issue since the beginning of the 1990s. Such costs are still of concern during the 2010-2014 period, since maintenance equipment expenditures are rising about 8.7% on average. A good management of MRO aims at keeping – or improving – the availability of defense equipment while at the same time reducing MRO costs. With this objective and considering the evolution of the sizes of army sections and their equipment, the spatial organization of MRO appears as a structuring dimension from both static and dynamic perspectives. The dissertation is organized in four chapters: Chapter I is a literature review that legitimates the methodological approach adopted in this research. We survey the regional economics literature that has mainly focused on the location of defense activities within their surrounding economic environment. Chapter II examines the contemporary transformations in French defense (doctrine, budget and size of the army) in order to identify the geographic consequences of such changes. Chapter III deals with the evolution of MRO since the end of the Cold War. We study the evolution of the availability of military platforms, the MRO costs evolution and the main reforms that the French State put in place to improve the management of MRO. Chapter IV discusses the optimal spatial organization of defense MRO. Our model suggests that space provides an opportunity to optimize MRO cost. However, it remains a constraint that is hard to cope with, because of transport costs but also due to the military nature of MRO. We model a strategic constraint with an Operational Social Cost.This constraint takes into account the intrinsic specificities of military activities (e.g. availability of military platforms, strategic imposed locations). It allows us to underline and to discuss the balance of forces between agglomeration and dispersion in the production of defense MRO. The main contribution of this research is to incorporate space in modeling defense production. We defend the idea that the organization of defense production cannot be understood without taking space into account. Optimizing the defense effort is based on a spatial dimension inherent to the concept of defense itself and the territory that has to be defended. As a result, economic research about optimality in the spatial organization of defense should fit in a spatial framework. Beyond MRO matters, our methodology can be applied to other dimensions of defense and more particularly in a multinational framework with two countries, several countries or within an alliance. ; Cette thèse questionne les choix de politiques publiques relatifs à l'organisation spatiale de la production de défense en tant que bien public. Notre cadre d'analyse permet d'intégrer le facteur spatial dans la modélisation de cette production.Comment intégrer l'espace en économie de la défense ? Comment l'espace structure-t-il l'organisation de la production de défense ? Et inversement, comment la production de défense structure-t-elle l'espace ? Notre travail s'intéresse plus particulièrement au cas de la France et plus précisément de la maintenance ou Maintien en Condition Opérationnelle (MCO) des matériels de défense. En France, selon la Direction Générale de l'Armement, les coûts de MCO se situent généralement entre 35 % et 50 % du coût global de possession des matériels. En 2012, ils représentaient environ 15 % du budget de la défense. La maîtrise de ces coûts est devenue un enjeu de premier ordre depuis les années 1990. Ils constituent un problème d'actualité : sur la période 2010-2014, ces dépenses vont augmenter de 8,7 % en moyenne. La bonne maîtrise du MCO vise à maintenir – ou améliorer – la disponibilité des matériels de défense tout en réduisant les coûts du MCO. Dans cet objectif, l'organisation spatiale du MCO est une dimension structurante d'un point de vue statique comme dynamique, compte tenu des évolutions à la fois du format des armées et de leurs équipements. La thèse est organisée autour de quatre chapitres : Le premier chapitre fait une revue de la littérature concernant les relations entre les activités de défense et les territoires dans lesquelles elles s'inscrivent. Le deuxième chapitre examine les transformations contemporaines de la défense française en termes de doctrine, de budget et de dimensionnement des armées pour identifier les conséquences géographiques de ces transformations. Le troisième chapitre s'intéresse à l'évolution du MCO des matériels de défense depuis la fin de la guerre froide. Nous étudions plus spécifiquement la disponibilité des matériels, l'évolution des coûts du MCO et les réformes mises en place par le décideur public pour améliorer le MCO. Le quatrième chapitre questionne l'organisation spatiale optimale du MCO. Notre modélisation montre que l'espace peut être un instrument d'optimisation des coûts du MCO des matériels de défense. Cependant, il demeure une contrainte dont il est difficile de s'affranchir en raison de l'existence de coûts de transport, mais aussi et surtout de la nature même des activités de défense. Nous modélisons alors une contrainte stratégique sous la forme d'un coût social opérationnel. Cette contrainte tient compte des spécificités intrinsèques des activités militaires (e.g. disponibilité des matériels, localisations stratégiques imposées). Elle nous permet de souligner et de discuter l'équilibre de forces qui existe entre agglomération et dispersion dans la production de MCO. L'apport de cette thèse est de permettre d'intégrer le facteur spatial dans la modélisation de la production de défense. Nous défendons l'idée que la compréhension de l'organisation de la production de défense ne peut se faire en faisant abstraction de l'espace. L'optimisation de l'effort de défense repose sur une dimension spatiale inhérente au concept même de défense et de territoire à défendre. En conséquence, les recherches sur l'optimalité de l'organisation de la production de défense ne peuvent que s'inscrire dans un cadre d'analyse spatiale. Cette méthodologie peut s'appliquer à d'autres dimensions de la défense que le MCO et dans un cadre multinational entre deux pays, plusieurs pays ou au sein d'une alliance.

This research discusses public policies related to the spatial organization of defense production as a public good with industrial dimensions. Our framework enables to incorporate the spatial factor in modeling such a production. How to integrate geographical space in defense economics? How does space structure the organization of defense production? Conversely, how does defense production structure space? Our research deals with the case of France and more particularly with the Maintenance Repair and Overhaul (MRO) of French defense equipment. In France, according to the Direction Générale de l'Armement, MRO costs represent between 35% and 50% of the whole life cycle cost of defense equipment. In 2012, they accounted for about 15% of total French defense budget. Optimizing MRO costs has become a top priority issue since the beginning of the 1990s. Such costs are still of concern during the 2010-2014 period, since maintenance equipment expenditures are rising about 8.7% on average. A good management of MRO aims at keeping – or improving – the availability of defense equipment while at the same time reducing MRO costs. With this objective and considering the evolution of the sizes of army sections and their equipment, the spatial organization of MRO appears as a structuring dimension from both static and dynamic perspectives. The dissertation is organized in four chapters: Chapter I is a literature review that legitimates the methodological approach adopted in this research. We survey the regional economics literature that has mainly focused on the location of defense activities within their surrounding economic environment. Chapter II examines the contemporary transformations in French defense (doctrine, budget and size of the army) in order to identify the geographic consequences of such changes. Chapter III deals with the evolution of MRO since the end of the Cold War. We study the evolution of the availability of military platforms, the MRO costs evolution and the main reforms that the French State put in place to improve the management of MRO. Chapter IV discusses the optimal spatial organization of defense MRO. Our model suggests that space provides an opportunity to optimize MRO cost. However, it remains a constraint that is hard to cope with, because of transport costs but also due to the military nature of MRO. We model a strategic constraint with an Operational Social Cost.This constraint takes into account the intrinsic specificities of military activities (e.g. availability of military platforms, strategic imposed locations). It allows us to underline and to discuss the balance of forces between agglomeration and dispersion in the production of defense MRO. The main contribution of this research is to incorporate space in modeling defense production. We defend the idea that the organization of defense production cannot be understood without taking space into account. Optimizing the defense effort is based on a spatial dimension inherent to the concept of defense itself and the territory that has to be defended. As a result, economic research about optimality in the spatial organization of defense should fit in a spatial framework. Beyond MRO matters, our methodology can be applied to other dimensions of defense and more particularly in a multinational framework with two countries, several countries or within an alliance. ; Cette thèse questionne les choix de politiques publiques relatifs à l'organisation spatiale de la production de défense en tant que bien public. Notre cadre d'analyse permet d'intégrer le facteur spatial dans la modélisation de cette production.Comment intégrer l'espace en économie de la défense ? Comment l'espace structure-t-il l'organisation de la production de défense ? Et inversement, comment la production de défense structure-t-elle l'espace ? Notre travail s'intéresse plus particulièrement au cas de la France et plus précisément de la maintenance ou Maintien en Condition Opérationnelle (MCO) des matériels de défense. En France, selon la Direction Générale de l'Armement, les coûts de MCO se situent généralement entre 35 % et 50 % du coût global de possession des matériels. En 2012, ils représentaient environ 15 % du budget de la défense. La maîtrise de ces coûts est devenue un enjeu de premier ordre depuis les années 1990. Ils constituent un problème d'actualité : sur la période 2010-2014, ces dépenses vont augmenter de 8,7 % en moyenne. La bonne maîtrise du MCO vise à maintenir – ou améliorer – la disponibilité des matériels de défense tout en réduisant les coûts du MCO. Dans cet objectif, l'organisation spatiale du MCO est une dimension structurante d'un point de vue statique comme dynamique, compte tenu des évolutions à la fois du format des armées et de leurs équipements. La thèse est organisée autour de quatre chapitres : Le premier chapitre fait une revue de la littérature concernant les relations entre les activités de défense et les territoires dans lesquelles elles s'inscrivent. Le deuxième chapitre examine les transformations contemporaines de la défense française en termes de doctrine, de budget et de dimensionnement des armées pour identifier les conséquences géographiques de ces transformations. Le troisième chapitre s'intéresse à l'évolution du MCO des matériels de défense depuis la fin de la guerre froide. Nous étudions plus spécifiquement la disponibilité des matériels, l'évolution des coûts du MCO et les réformes mises en place par le décideur public pour améliorer le MCO. Le quatrième chapitre questionne l'organisation spatiale optimale du MCO. Notre modélisation montre que l'espace peut être un instrument d'optimisation des coûts du MCO des matériels de défense. Cependant, il demeure une contrainte dont il est difficile de s'affranchir en raison de l'existence de coûts de transport, mais aussi et surtout de la nature même des activités de défense. Nous modélisons alors une contrainte stratégique sous la forme d'un coût social opérationnel. Cette contrainte tient compte des spécificités intrinsèques des activités militaires (e.g. disponibilité des matériels, localisations stratégiques imposées). Elle nous permet de souligner et de discuter l'équilibre de forces qui existe entre agglomération et dispersion dans la production de MCO. L'apport de cette thèse est de permettre d'intégrer le facteur spatial dans la modélisation de la production de défense. Nous défendons l'idée que la compréhension de l'organisation de la production de défense ne peut se faire en faisant abstraction de l'espace. L'optimisation de l'effort de défense repose sur une dimension spatiale inhérente au concept même de défense et de territoire à défendre. En conséquence, les recherches sur l'optimalité de l'organisation de la production de défense ne peuvent que s'inscrire dans un cadre d'analyse spatiale. Cette méthodologie peut s'appliquer à d'autres dimensions de la défense que le MCO et dans un cadre multinational entre deux pays, plusieurs pays ou au sein d'une alliance.

ProdInra 436333 ; In Indonesia, rapid economic growth and awareness to consume nutritious food boost animal source foods, consumption, including dairy. As consequence, GDP from livestock sub-sector shows an enhancement to more than 56 percent during five years (2011-2015). Even though, it remains relatively low compared to other South East Asian countries, the demand of dairy products could not be covered by national production. The national production accounted for only around 835.000 tons in 2015 which is produced mostly by smallholder farms.Smallholder farms represent the vast majority of dairy cattle farms in Indonesia. With only 4 cows and less than 1 ha of cultivated land per household on average, dairy activities play an important role in securing the livelihoods of those smallholder farms. However, those farms face several constraints that preclude their sustainability. In that context, we wanted to research "in what condition smallholder dairy farms are more sustainable".Our approach aimed at evaluating the sustainability of smallholder farms and assessing the dynamics and changes in milk production systems, in West Java Province. The first phase of our study (2014) was to identify the role of a local dairy development project and the needs of the dairy farms. We collected data from 61 farms through formal survey and from milk cooperative The second phase (2015-2016) was to evaluate the sustainability of smallholder dairy farms. After an extensive literature review, we carried out in-depth interviews with experts and local stakeholders (researchers, lecturers, government, cooperative, NGO, farmers) in order to propose six main indicators of sustainability scoring from 0 to 100. We then conducted a formal survey of 355 farmers that allowed us to quantify those indicators. The third phase (2016-2017) was to understand the dynamics of dairy farming systems. Based on the results of the formal survey of 355 farmers, we built a farm typology and characterized each type of farm. We then selected 20 farms which represented each type of farm for in-depth interviews to understand their farm trajectories.From our study, we want to underline 3 main results. First, we show the importance of providing trainings and technical support for the development of farmers' livelihoods. Second, we note that the level of capital and the diversification of the activities on farm both play important roles in the sustainability of the farms. Third, if mixed crop-livestock systems remain stable in terms of milk production, specialized farms with higher capital endowment increased their herd size rapidly.To conclude, farmers with diversified activity show better sustainability performances than specialized ones, but their contribution to national production increases more slowly. Specialized farm might play a key role to support national production due to rapid increase of the dairy herd. Nevertheless, in a dairy development policy to supply national market, to focus only on those specialized farms could not be relevant. Due to the high number, small-scale farms are important to reducing poverty, to opening job opportunity, to ensuring nutrition and to providing national market. In the future, dairy policies should give more emphasis to smallholders' trainings and credit programs and to provide relevant strategies considering the farm type, the sustainability pattern, the farm trajectories in order to have sustainable development. ; En Indonésie, la croissance économique rapide et la sensibilisation à la consommation d'aliments nutritifs sont des facteurs importants qui stimulent la consommation d'aliments d'origine animale, y compris laitiers.Le PIB de l'élevage a ainsi augmenté de plus de 56% entre 2011 et 2015. Même si elle reste relativement faible par rapport aux autres pays d'Asie du Sud-Est, la demande de produits laitiers n'est pas couverte par la production nationale. Celle-ci ne représentait qu'environ 835 000 tonnes en 2015, produites principalement par des petites exploitations familiales.Les petites exploitations représentent la grande majorité des fermes laitières en Indonésie. Avec seulement 4 vaches et moins de 1 ha de terres cultivées par ménage en moyenne, les activités laitières jouent un rôle important dans la sécurisation des moyens de subsistance de ces petites exploitations. Cependant, ces fermes font face à plusieurs contraintes qui empêchent leur durabilité. Dans ce contexte, nous souhaitions rechercher «dans quelle mesure les petites exploitations laitières peuvent-elles être plus durables ?».Notre approche visait à évaluer la durabilité des petites exploitations et à apprécier la dynamique et les changements dans les systèmes de production laitière dans la province de Java Ouest. La première phase (2014) consistait à identifier le rôle d'un projet de développement laitier local et les besoins des fermes laitières. Nous avons recueilli des données auprès de 61 fermes à travers une enquête formelle et auprès de la coopérative laitière. La deuxième phase (2015-2016) consistait à évaluer la durabilité des petites exploitations familiales. Après une revue de bibliographie, nous avons mené des entretiens avec des experts et des acteurs locaux (chercheurs, experts, gouvernement, coopérative, ONG, agriculteurs) afin de proposer six indicateurs de durabilité. Nous avons ensuite mené une enquête formelle auprès de 355 agriculteurs, ce qui nous a permis de quantifier ces indicateurs. La troisième phase (2016-2017) consistait à comprendre la dynamique des systèmes de production laitière. Sur la base des résultats de l'enquête formelle de 355 agriculteurs, nous avons construit une typologie agricole et caractérisé chaque type de fermes. Nous avons ensuite sélectionné 20 fermes qui représentaient chaque type de ferme pour des entretiens approfondis afin de comprendre leurs trajectoires.Nous voulons souligner 3 résultats principaux. Nous montrons l'importance de fournir des formations et un soutien technique pour le développement des moyens de subsistance des agriculteurs. Nous notons que le niveau de capital et la diversification des activités à la ferme jouent un rôle important dans la durabilité des exploitations agricoles. Enfin, si les systèmes mixtes agriculture-élevage restent stables en termes de production laitière, les exploitations spécialisées disposant d'une dotation en capital plus importante ont rapidement augmenté leur taille de troupeau.En conclusion, les agriculteurs ayant une activité diversifiée affichent de meilleures performances en matière de durabilité, mais leur contribution à la production nationale augmente plus lentement. Les fermes spécialisées pourraient jouer un rôle clé pour soutenir la production nationale en raison de l'augmentation rapide du cheptel laitier. Néanmoins, dans une politique de développement laitier il ne serait pas pertinent de se concentrer uniquement sur ces exploitations spécialisées. En raison de leur nombre élevé, les petites exploitations jouent un rôle important dans la réduction de la pauvreté, la création d'emploi, l'alimentation et la fourniture d'un marché national. À l'avenir, les politiques laitières devraient mettre davantage l'accent sur les formations et les programmes de crédit des petits exploitants et fournir des stratégies pertinentes tenant compte du type de ferme, du modèle de durabilité, des trajectoires agricoles afin d'assurer un développement durable.

La ciudad estimó su población de 345.769 pobladores para 1934, habitando 38.000 viviendas en 2100 manzanas con tas solo 1640 instalaciones telefónicas. Tuvo una extensión de 15 km. entre Santa Lucía y Rionegro, por 5 km. de ancho en 1935, con muchos y grandes intersticios vacíos y sin desarrollos al sur y al occidente. El Centro de la ciudad tuvo alta congestión vehicular, a pesar de sus buses y 48,59 km. de líneas de tranvía en 1933. Poseía un aeropuerto privado de Scadta, en el Municipio de Bosa. No contó a comienzos de los treintas con las infraestructuras urgentes en acueducto, alcantarillado ni manejo de residuos sólidos. Las formas de crecimiento urbano características en 1932 fueron la "informal" y la "barraca", que aplazaban el proceso de urbanización y privilegiaban la construcción de las edificaciones. En 1933, se creó el Instituto de Acción Social de Bogotá, para resolver el problema de vivienda y obras públicas en los barrios obreros. Los obreros llevaron una existencia sórdida, antihigiénica, hacinada, con 5,2 miembros por familia, bajos ingresos y con niños y niñas trabajadores. Se relacionó pobreza con hambre y por primera vez con la nutrición. Se asociaron la higiene y la moral en las habitaciones paupérrimas. Se relocalizaron los moradores pobres de los cerros de Bogotá, del proyecto del Paseo Bolívar, en el barrio Centenario en 1938. La urbanización posterior a la ciudad existente fue la gran oportunidad para modernizar la ciudad y que fuera digna de denominarse Capital de la República. Se creó del Departamento de urbanismo en 1933, con Karl Brunner como su primer director al inicio de 1934, y se dispusieron en este Departamento las secciones de Urbanizaciones, Plano Futuro y Arquitectura. Se demandó "el proyecto de planeamiento". Brunner adelantó estudios para urbanizar el occidente y sur de la ciudad, pero no se aprobó ni se conoció bajo su dirección, un plano del futuro desarrollo de la ciudad. La ciudad contó con un Plan de Obras para el Cuarto Centenario propuesto y aprobado inicialmente en 1933 y finalmente modificado en 1935, tras el cual se siguieron proponiendo nuevas obras. En 1938 Bogotá contó con un plano actualizado de la ciudad existente. La ciudad adelantó estadísticas y estudios sociales con el "Departamento de Estadística e Investigación Social" y consideró imprescindible la elaboración de un "censo general". Se modernizaron las entidades municipales, se reorganizaron el Laboratorio de Sanidad, los roperos y restaurantes escolares, los Institutos profesionales para varones y para mujeres y, las licencias y policías específicos para el Departamento de Circulación y Tránsito. Ante el atraso de la urbanización, del acueducto, sus obras de captación, embalse, purificación y conducción, la Nación aportó recursos. Ésta también financió la construcción de la Biblioteca Nacional y del Campus de la Universidad Nacional. Sobre predios donados, el Municipio, con algunos recursos de la Gobernación, construyó el Estadio Municipal El Campín. Se construyeron tramos cortos pero importantes del Paseo Bolívar, Av. Jiménez, Av. Liévano, Av. Caracas, carrera Norte (séptima), Santiago de Chile. En alcantarillado se planteó la construcción de colectores y canales de cuerpos de agua. Respecto de la energía, el tema central crítico fue su ensanche, por el aumento de la demanda, que hicieron necesarias las plantas de El Charquito, y la de El Salto. Se continuó extendiendo la red del tranvía hasta 1938. Se construyeron edificios de la Bolsa de Bogotá y del Instituto Federico Lleras Acosta, el teatro al aire libre de la Media Torta y las 500 casas para obreros en el barrio del Centenario. Se construyeron escuelas para niños y para niñas. Se terminaron y dotaron plazas de mercado, nuevo matadero y pabellón par expendio de carnes. Se construyeron hornos crematorios de basuras. Las Juntas de Mejoras públicas de los barrios continuaron gestionando las obras de pavimentos, alcantarillas, escuelas públicas, plazas de mercado y kioscos sanitarios. La ciudad jardín y el movimiento moderno estuvieron presentes durante la discusión del Plan de Obras del IV Centenario. El Registro Municipal refirió congresos, conferencias internacionales y nacionales, artículos y reseñas, con las diferencias conceptuales de Ciudad Jardín y el Movimiento Moderno de la Arquitectura. Se abordaron: el urbanismo, la vivienda popular, los barrios insalubres y su higienización y las 'casas baratas', el crecimiento de las ciudades y de sus centros, su historia y evolución, el patrimonio natural y construido y la arquitectura. Se mencionaron las ciudades satélites, sus "cinturones verdes", los suburbios, la relación ciudad campo, el planeamiento regional, el metropolitalismo, el régimen especial para la ciudad capital, la zonificación, las vías radiales o diagonales versus los trazados ortogonales. Se redujeron las exenciones para aumentar la tributación y financiar las obras del Centenario, imponiendo normas científicas y modernas de cálculo tributario. Se organizó el sorteo de la Lotería del Centenario para costear las obras. Se creó el Fondo Rotatorio de Fomento social y el Banco Central Hipotecario para estimular el ahorro para vivienda. También se aprobó el impuesto de valorización. Nos comparamos con otras naciones con relación a las migraciones a sus ciudades capitales, las ventajas y desventajas de las ciudades modernas, el ensanche de las calles, la sanidad, el estado del bienestar social, la pobreza, los barrios populares, las finanzas municipales, el tráfico y las condiciones habitables de las viviendas. Se recibieron muchos saludos al Centenario de Bogotá, desde otros municipios nacionales y ciudades extranjeras. Se decretó para 1938 levantar el "censo civil de la República" de edificaciones y población. Se realizó la Exposición Nacional del IV Centenario, con el apoyo de la Nación y del Departamento. La modernización fue la tarea central que se propuso Bogotá para considerarse de manera diferenciada La Capital de la República. Se discutía la municipalización o privatización de los servicios municipales, la elección de alcaldes por los Concejos y no por el Gobernador. El nuevo espíritu cívico dejo de ser de los empresarios o asociaciones privadas para estar desarrolladas por las entidades municipales. Algunas élites municipales dieron importancia a las condiciones sociales de la propiedad, su función social, discutiendo privilegiar prioritariamente a las clases bajas sobre las medias. Se pretendió modernizar las costumbres, el aseo, divulgar el deporte y las granjas urbanas. Se mencionó modernizar la demografía con la pasterización de la leche, "las prácticas anticoncepcionales, el aborto y la esterilización". Se impulsó un "sistema de ahorro postal". El Paseo Bolívar se planteó como una franja sanitaria y una bella vía sobre el paisaje de la ciudad, y como un reconocimiento de las clases menos pudientes con derecho a vivienda urbanizada, como el barrio Centenario. Se llevaron a cabo la construcción de Barrios para empleados Muequetá, Las Mercedes, y para obreros, entre otros el Calderón Tejada. Se continuó insistiendo en otorgarle a Bogotá el carácter de Distrito Capital. Se llevaron a cabo las festividades del Centenario entre el 20 de julio y el 7 de agosto de 1938 en muchos lugares distintos de la ciudad. Se reconoció al Fundador y a los indígenas Chibchas. La celebración de los Juegos Bolivarianos en los nuevos estadios de la Universidad Nacional y el Nemesio Camacho, acogieron de forma permanente el foot ball en la cultura Bogotana. Se modernizó el manejo del tránsito en la ciudad con la compra de buses. ; Abstract: The city: In 1934, the city estimated that its population was 345,769 inhabitants, living in 38,000 homes over 2,100 blocks, and with 1,640 telephone lines. In 1935, the city was 15 km long from Santa Lucía to Rionegro, and 5 km wide, with many large vacant areas and no development to the south and west. In 1933, the city center had considerable traffic congestion, despite its buses and 48.59 km of tram lines. Scadta private airport operated in the municipality of Bosa. In the early 1930s, the city lacked urgently needed aqueduct, sewer, and solid waste management infrastructure. In 1932, the main styles of urban growth were "informal" and "slums," which delayed urbanization and favored self-build construction. In 1933, the Institute of Social Action of Bogotá was created to solve housing and public works problems in the working-class neighborhoods. The workers lived in sordid, unhygienic, overcrowded conditions, with 5.2 members per family, low income, and child labor. Poverty gave rise to hunger, and the impact of nutrition was understood for the first time. Poor hygiene and dubious morals were associated with the housing of the very poor. In 1938, the impoverished residents living on the slopes of Bogotá's mountainsides were relocated to the Paseo Bolivar project in the Centenario neighborhood. Urbanization: The city's subsequent urbanization was a great opportunity to modernize and make the city worthy of its denomination Capital of the Republic. The Department of Urban Planning was created in 1933, with Karl Brunner at the helm as the first director in early 1934. The department included divisions for Urbanization, Future Plans, and Architecture. "Project Planning" was in demand. Brunner led studies to urbanize the western and southern parts of the city, but no plan for the future development of the city was approved or distributed under his direction. The city's Quadricentennial Work Plan was initially approved in 1933 and modified in 1935, after which new works continued to be proposed. By 1938, Bogotá had an up-to-date map of the existing city. The Department of Statistics and Social Research gathered statistics and undertook social studies on the city, and decided that it was essential to do a general census. The municipal agencies were modernized, and reorganization was done of the Health Laboratory, school clothing and food programs, professional institutes for men and women, licenses, and the Traffic and Transit Police force was created. Given the shortcomings in the urban aqueduct system, the nation contributed resources for channeling water, reservoirs, purification, and water distribution. It also financed the construction of the National Library and the National University campus. The municipality, with some resources from the departmental government, built the Nemésio Camacho El Campín Stadium on donated land. Short but important sections of the roads Paseo Bolívar, Av. Jiménez, Av. Liévano, Av. Caracas, Carrera Norte (Carrera 7), and Av. Santiago de Chile were built. The construction of water collectors and channels was considered for the sewage system. In terms of electricity, the critical issue was increasing production to meet increasing demand, which made the El Charquito and El Salto plants necessary. The tramway network continued to spread until 1938. The Bogotá Stock Exchange, the Federico Lleras Acosta Institute, and the Media Torta amphitheater were built, as well as 500 houses for workers in the Centenario neighborhood. Schools for boys and girls were built. Markets were built and provisioned, along with a new slaughterhouse and meat dispensary. Garbage incinerators were built. Neighborhood Public Improvement Boards continued to organize paving projects, sewer systems, public schools, markets, and healthcare posts. The Garden City and the Modern Movement were part of the discussion of the Quadricentennial Public Works Plan. Municipal records mention congresses, national and international conferences, articles and reviews, addressing the different concepts of the Garden City and the Modern Architecture Movement. The issues examined included: urbanism, self-build housing, sanitation and unhealthy neighborhoods and "cheap housing," the growth of cities and their centers, their history and evolution, natural and constructed heritage, and architecture. Satellite cities, green belts, suburbs, city-greenspace proportions, regional planning, metropolitanism, a special planning regime for the capital district, zoning, and radial or diagonal roadways versus grid plan roadways were discussed. Modern and scientific tax calculation standards were used to reduce tax exemptions and increase revenues to finance the Quadricentennial works. The Centennial Lottery was created to help finance the works. The Revolving Fund for Social Development and the Central Mortgage Bank were created to encourage savings for housing. The land betterment tax was created. Colombia looked to other countries to compare itself in terms of migration to the capital cities, the advantages and disadvantages of modern cities, the widening of the streets, healthcare, social welfare, poverty, working-class neighborhoods, municipal finances, traffic, and housing conditions. Many municipalities around the country and foreign cities sent greetings to Bogotá for the Quadricentennial. It was decided that a census of buildings and people would be done in 1938. The Quadricentennial National Exhibition was held, with the support of the nation and the department. Modernization was Bogotá's main goal so that the Capital of the Republic would be seen as different. The municipalization or privatization of municipal services was discussed, as was the proposal to have City Council elect the mayor, instead of being appointed by the departmental governor. Municipal agencies set the tone for the new civic spirit, instead of businesses or private associations. Some municipal decision-makers stressed the importance of the social aspects of property, its social function, arguing in favor of prioritizing the lower-income classes over the middle classes. The aim was to modernize practices, cleanliness, encourage sports and urban gardens. The population would be modernized with the pasteurization of milk, "contraceptive practices, abortion and sterilization." A postal savings bank was created. Paseo Bolívar was conceived to be a greenspace and a beautiful lookout over the city, and also as recognition that the less affluent classes have the right to urban development, such as the Centenario neighborhood. Neighborhoods such as Muequetá and Las Mercedes were built for company employees, and others were built for laborers, such as Calderón Tejada, among others. Importance was placed on continuing to transform Bogota into a Capital District. The Quadricentennial festivities were held between July 20 and August 7, 1938 in locations throughout the city. The city's founder and the Chibcha indigenous origins were commemorated. The Bolivarian Games were hosted in the new stadium at the National University and the Nemésio Camacho El Campín stadium, which is the permanent home of "football" in Bogota. Traffic management in the city was modernized with the purchase of buses. Keywords: Bogotá, urban history, modernization, urban planning. ; Maestría

The National Authorities for Culture in the countries have the permanent challenge of renovating and developing economic policies that are in line with the needs of the sector. In Ecuador, the Law on Culture has had a complex relationship with the implementation of consistent public policies that establish a long-term sustainable execution. On the other hand, the high rate of rotation of these authorities makes the institutionalization of culture difficult, and therefore the monitoring and evaluation of policies almost impossible. In view of this situation, this document provides a short-term economic analysis of the public policy proposed by Ecuador's cultural governing body, the Comprehensive Plan of Incentives and Promotion of the Orange Economy, launched during the second half of 2019. The analysis shows that these measures are mainly aimed at providing incentives to certain segments of the cultural sector, and that they need to be complemented by other policies focused on increasing the demand in that market in order to ensure its sustainability in the long term. After a brief presentation on the key lines of public policy for the Ecuadorian culture, we reviewed the nature of the measures by reflecting on their feasibility and scope. Finally, the article proposes a close look and concrete analysis of the impact on a specific cultural activity: cinematography and audiovisual production. ; Las autoridades nacionales de cultura de los países tienen el permanente reto de reformar y desarrollar políticas económicas acordes a las necesidades del sector. En Ecuador, la Ley de Cultura ha tenido una compleja relación con la implementación de políticas públicas consistentes que establezcan una ejecución sostenible a largo plazo. Por otra parte, la alta tasa de rotación de autoridades dificulta la institucionalidad de la cultura, lo que imposibilita el seguimiento y la evaluación de las políticas. Ante este panorama, el presente trabajo realiza un análisis económico coyuntural a la política pública propuesta por parte del ente rector de la cultura en Ecuador, el Plan Integral de Incentivos y Fomento a la Economía Naranja, lanzado en el segundo semestre del 2019. El análisis muestra que estas medidas se orientan, principalmente, a incentivar la oferta de ciertos segmentos del sector cultural, y que es necesario complementarlas con otras políticas enfocadas en el aumento de la demanda de ese mercado a fin de asegurar su sostenibilidad en el largo plazo. Después de una breve presentación sobre los ejes de la política pública de la cultura ecuatoriana, se revisa la naturaleza de las medidas mediante una reflexión alrededor de su viabilidad y alcance. Finalmente, el artículo propone una mirada de cerca y un análisis en concreto del impacto en una actividad cultural específica: la cinematografía y la realización audiovisual. ; Les institutions culturelles équatoriennes doivent constamment réformer et mettre en place des politiques économiques selon les besoins spécifiques du secteur. La loi culturelle équatorienne entretient une relation complexe de mise en œuvre de politiques publiques cohérentes sur de long terme. De plus, le taux de rotation important des personnels administratifs entrave l'institutionnalité du secteur culturel et rend extrémement complexe le suivi et l'évaluation des politiques publiques. C'est dans ce contexte que nous réaliserons une analyse conjoncturelle de la politique publique mise en place au second semestre 2019 : le programme global d'incitation et de promotion de l'économie numérique. Ces mesures visent à encourager l'offre sur certains segments du secteur culturel pour accroître la demande sur ce marché et assurer sa pérennité. Nous présenterons briévement les grands axes de la politique culturelle équatorienne et la nature des mesures prises au travers d'une réflexion sur leur portée et viabilité. Enfin, nous analyserons l'impact concret de ces mesures sur une activité culturelle spécifique: la cinématographie et la production audiovisuelle. ; As autoridades nacionais de cultura dos países têm o desafio permanente de reformar e desenvolver políticas econômicas de acordo com as necessidades do setor. No Equador, a Lei da Cultura tem uma relação complexa com a implementação de políticas públicas consistentes que estabelecem uma execução sustentável de longo prazo. Por outro lado, o alto índice de rotatividade de autoridades dificulta a institucionalidade da cultura, o que impossibilita o monitoramento e avaliação das políticas. Diante disso, este trabalho realiza uma análise econômica conjuntural da política pública proposta pelo órgão gestor da cultura do Equador, o Plano Integral de Incentivo e Promoção da Economia Laranja, lançado no segundo semestre de 2019. A análise mostra que estas medidas têm como principal objetivo incentivar a oferta de determinados segmentos do setor cultural, sendo necessário complementá-las com outras políticas voltadas para o aumento da procura desse mercado, garantindo a sua sustentabilidade a longo prazo. Após uma breve apresentação sobre os eixos da política pública da cultura equatoriana, é feita uma revisão da natureza das medidas, refletindo sobre sua viabilidade e alcance. Finalmente, o artigo propõe um olhar mais próximo e uma análise concreta do impacto na atividade cultural específica: a cinematografia e a produção audiovisual.

Most countries recognize that a coordinated worldwide action to limit greenhouse gas (GHG) emissions has to be implemented. However, the countries inability to coordinate their efforts led to the failure of the top-down climate architecture. Today, the international climate governance adopts a different direction, which based on bottom-up approach. This approach promotes polycentric and multi-level governances, that induce several independent policy-makers in different administrative scales (province, state and region). Therefore, the actual implemented Emission Trading Systems (ETS), as well as the emerging ones, grow in a domestic context. This context, in terms of economic development, political commitment and geographical coverage, determine the ETS design. Then, there is no harmonized design among ETS, no universal diffusion of these mechanisms in the world and a lack of integral inclusion of all sectors in these carbon markets. While researchers and policy-makers discuss the optimal features of such systems, this thesis examines different configuration options and coverage areas for the tradable permit schemes.Using a world energy-economy partial equilibrium simulation model (POLES) and drawing on experiences with real-world ETSs (based on empirical literature), we recommend two types of adjustments: the restrictions on trade permits between sectors, in one hand, and the control of international permit exchange between ETS, in the second hand. Indeed, we demonstrate firstly the necessity to separate ETS by sector and adapt them considering the specificities of each sector. This kind of policy will stimulate innovation in each sector. Also, it will limit the impacts on the international competitiveness and it will lead climate policy to other economic policies. Secondly, we develop a model to describe the effects of exchange permits emissions considering international linking among emissions trading systems. We prove that restriction exchange mechanisms are necessary to insure the redistribution of exchange gain compared to full linking. At the same time, these trade restriction mechanisms minimize the total cost and increase GHG emissions reductions compared to a segmented market.Considering the diversity of national political objectives and the bottom-up context of world climate framework, we concluded that the coexistence of several carbon prices is unavoidable and necessary. Encouraging the development of several carbon prices can promote political acceptability, strengthen environmental efficiency and improve economic efficiency. ; La nécessité d'une action mondiale pour limiter les émissions de gaz à effet de serre est reconnue par la majorité des pays, mais l'incapacité du régime climatique international à fournir une régulation globale des rejets de GES dans l'atmosphère a conduit à l'échec de l'approche top-down. Cet impossible consensus a conduit à un point de rupture dans la structure du régime climatique mondial dont témoignent notamment le développement, avant l'Accord de Paris d'une approche bottom-up, fondée sur une gouvernance climatique polycentrique et multiniveaux. C'est dans ce contexte qu'émergent et se développent, à différentes échelles administratives, les dix-neuf systèmes de permis d'émissions négociables aujourd'hui en fonctionnement dans le monde. De fait, aucune homogénéité n'est recherchée dans la conception de ces mécanismes de réglementation. Les choix structurels sont dépendants des caractéristiques et contraintes politiques et économiques de la zone géographique à laquelle ils appartiennent. Les configurations et les effets de l'élargissement des systèmes de permis négociables sont encore débattus et cette thèse apporte des recommandations sur la manière dont ces extensions et connexions pourraient avoir lieu.A partir d'analyses de la littérature empirique et de simulations à l'aide d'un modèle d'équilibre partiel pour le secteur énergétique (modèle POLES), nous préconisons la mise en place de mécanismes de cloisonnement sectoriel et de restrictions aux échanges de permis. En effet, dans un contexte caractérisé par des constructions hétérogènes de systèmes de permis d'émissions négociables, une diffusion non-universelle de ces marchés et une inclusion non-intégrale de tous les secteurs de l'économie, nous concluons que deux types d'ajustements sont essentiels. Premièrement, nous démontrons la nécessité d'une configuration et d'un cloisonnement sectoriel des marchés, cela afin d'impulser une dynamique d'innovations, de limiter les impacts sur la compétitivité internationale et de rendre conforme le système aux exigences des politiques connexes. Deuxièmement, nous justifions l'intérêt des mécanismes de restriction aux échanges internationaux de permis d'émissions négociables ; ils permettent en particulier une meilleure redistribution des gains liés à l'échange, tout en réduisant le coût total de la politique climatique et les quantités de GES émis par rapport à une pure segmentation des marchés.Finalement, l'existence de plusieurs prix du carbone apparaît incontournable dans le contexte actuel d'une gouvernance climatique mondiale hétérogène et d'une multiplicité d'objectifs politiques nationaux. Encourager le développement de prix différents par secteur et par pays permettrait, sous certaines conditions, de favoriser l'acceptabilité politique, de renforcer l'efficacité environnementale et d'améliorer l'efficience économique des systèmes de permis d'émission.

THE USE OF MIND MAPPING TECHNIQUE TO TEACH WRITING OF NARRATIVE TEXT TO THE ELEVENTH GRADE Enty Novilasari English Departement, Languages and Arts Faculty, State University of Surabaya ndtired@gmail.com Himmawan Adi Nugroho, S.Pd., M.Pd English Departement, Languages and Arts Faculty, State University of Surabaya himmawan_95@yahoo.co.id Abstrak Bahasa Inggris adalah salah satu bahasa penting di dunia ini . Ini adalah salah satu dari banyak alasan mengapa kita harus belajar bahasa Inggris dalam kehidupan sehari-hari kita adalah untuk mendapatkan pekerjaan yang baik karena banyak perusahaan raksasa berasal dari negara-negara asing . Ini berarti salah satu persyaratan untuk mendapatkan pekerjaan yang baik adalah menguasai bahasa Inggris yang dianggap sebagai bahasa internasional . Ada empat dasar-dasar keterampilan bagi kita untuk menguasai bahasa Inggris. Salah satu keterampilan penting adalah menulis. Menulis dianggap sebagai keterampilan yang sulit , terutama bagi siswa yang belajar bahasa Inggris sebagai bahasa kedua. Hal ini didukung oleh Richard dan Renandya ( 2002) yang menyatakan bahwa menulis adalah keterampilan yang paling sulit bagi pembelajar bahasa kedua. Oleh karena itu guru harus memberikan teknik alternatif untuk membantu siswa dalam menulis. Karena kasus itu, teknik pemetaan pikiran dapat menjadi alat untuk membantu siswa mengatur ide-ide sebelum mereka melakukan proses penulisan mereka. Mind Mapping adalah sebuah organizer yang merupakan representasi visual dengan tema sentral dikelilingi oleh cabang , tema , gambar , gambar , pikiran , pola , dan ide-ide yang diambil dari informasi yang diberikan selama kuliah kelas ( Trevino , 2005). Dalam penulisan mengajar ada empat langkah yang digunakan dalam pelaksanaan pemetaan pikiran : penjelasan guru , memberikan topik ; membuat pemetaan pikiran ; dan proses menulis . Dan langkah-langkah yang diterapkan dalam kegiatan siswa selama proses belajar-mengajar . Penelitian ini dilakukan di MAN 2 Gresik . Subyek penelitian ini adalah 25 siswa kelas XI - A1 . Penelitian ini merupakan penelitian deskriptif kualitatif yang menggambarkan pelaksanaan pemetaan pikiran untuk mengajar menulis teks narasi Berdasarkan hasil penelitian ini , penggunaan teknik pemetaan pikiran adalah sebagai bantuan untuk mengatur ide-ide siswa sebelum melakukan proses penulisan . Guru menjelaskan bagaimana menggunakan pemetaan pikiran sebelum kegiatan . Para siswa menggunakannya dalam kelompok dan secara individu sebelum proses penulisan mereka . Guru telah mengingatkan siswa struktur generik dan fitur bahasa teks narasi tetapi tampak beberapa siswa lupa itu . Kemudian , ia mencoba menjelaskan lagi . Selama proses belajar-mengajar , para siswa tampak aktif dan antusias . Berdasarkan karya siswa , setelah peneliti menganalisis menggunakan Jacob Profil komposisi ESL . Hal ini diketahui bahwa sebagian besar siswa dalam kriteria baik . Ini berarti bahwa mereka dapat membuat se narasi dengan baik . Dengan demikian dapat disimpulkan bahwa pemetaan pikiran adalah efektif sebagai teknik untuk membantu siswa mengatur dan menghasilkan ide-ide mereka . Para guru masih harus memperhatikan kemampuan menulis siswa selama proses belajar-mengajar . Kata kunci : Menulis , Mind Mapping dan teks Narrative Abstract English is one of the important languages in this world. It is one of many reasons why we must learn English in our daily life is to get a good job because many giant companies come from foreign countries. It means one of requirements to get a good job is mastering English which is considered as an international language. There is four basics skills for us to master an English. One of the important skills is writing. Writing is considered as a difficult skill, especially for students who learn English as a second language. It is supported by Richard and Renandya (2002) who stated that writing is the most difficult skill for second language learners. Therefore the teacher should give an alternative technique to help students in their writing. Due to that case, mind mapping technique can be a tool to help students organize the ideas before they do their writing process. Mind Mapping is an organizer that is a visual representation with a central theme surrounded by branches, themes, images, pictures, thoughts, patterns, and ideas taken from information given during a class lecture (Trevino, 2005). In teaching writing there are four steps those are used in the implementation of mind mapping: teachers' explanation, giving the topic; making a mind mapping; and writing process. And those steps are implemented in the students' activities during the teaching-learning process. This research was conducted in MAN 2 Gresik. The subjects of this research were 25 students of class XI-A1. It was a descriptive qualitative research which described the implementation of mind mapping to teach writing of narrative text Based on the result of this research, the use of mind mapping technique is as a help to organize the students' ideas before doing the writing process. The teacher explained how to use mind mapping before the activity. The students using it in group and individually before their writing process. The teacher had reminded the students the generic structures and language feature of narrative text but seemed some of the students forgot it. Then, he tried to explain it again. During the teaching-learning process, the students looked active and enthusiastic. Based on the students' work, after the researcher analyzes using Jacob composition ESL Profile. It is known that most of students are in good criteria. It means that they can compose se narrative well. It can be concluded that a mind mapping was effective as a technique to help students organize and generate their ideas. The teachers still have to pay attention in students' writing ability during teaching-learning process. Keywords: Writing, Mind Mapping and Narrative text INTRODUCTION As we all know, in globalization era today, English is one of the important languages in this world. It can be seen from the great enthusiasm of Indonesian in learning English as a second language. One of the reasons why we must learn English in our daily life is to get a good job. Many giant companies come from foreign countries. It means one of requirements to get a good job is mastering English which is considered as an international language. Based on the explanation above, Indonesian government through the national education has determined that English must be taught from the elementary schools until senior high schools. By mastering English, it is easier for us to make a good relationship with other countries. In education context, English has function as a means to communicate in the daily communication, to get knowledge, to make interpersonal communication, to share information and to enjoy language lesson in English culture (Depdikbud, 2006). In Indonesia, English is taught in junior high school and senior high school, even in elementary school that is why studying English is not a new thing for the students of senior high school before. Although English is not the new thing for Senior high school students, in fact they still have many difficulties in studying English. In mastering a language, we have to pay attention to the important elements of the language. One of them is language skills including listening, speaking, reading, and writing. These four skills are really important. It can be concluded that in mastering English as a second language, we need these four skills in order to communicate by using this language. Based on the 2006 English standard competence, the purpose of English in literacy education is developing discourse competence. By improving four language skills (listening speaking, reading, and writing), students will be able to develop their discourse competence (Depdiknas, 2006). From the explanation above, writing is considered as one of language skills that has important role to help students develop their productive skill in English. Writing is a means of recording something, information, knowledge and history and express them in the form of written text. Writing is a personal act which writer draws on background knowledge and complex mental process in developing new insights (O' Malley, 1996:136). Writing is categorized as a productive skill because there is a process of creating something (Abbott et al, 1981: 143). From the explanation above we know that from this skill we get the product in the form of sentence, paragraph, and text. Productive skill consists of speaking and writing. Johnson (2001: 290), stated that writing and speaking are different. Everyone learns to speak but not everyone learns how to write. Writing is more organized and the reader cannot rely on repetition to clarify. Writing has an important role in human's activity. It creates ideas, information or something which can not be produced by spoken way. Writing also helps students to use language and to express what he wishes or needs to communicate. Furthermore, through writing ability, a student is guided to be an imaginative, creative and motivated person. In fact, writing is considered as the most difficult skill for students. It is supported by (Kroll, 1990) that writing in a second language is more complex, the act of writing in one's first language is not the same as the act of writing in one's second language. The difficulties come from the transformation of native language to foreign language. Bell and Burnabi (in Nunan,1991:6) stated that writing is an extremely complex cognitive activity that requires the writer to demonstrate control of several variables at once. At the sentences level, they include control of contents, format, sentence structure, the vocabulary, pronunciation, spelling, and letter formation. Beyond the sentence, the writer must be able to structure and integrate information into cohesive and coherent paragraphs and texts. From the explanation above, students have to think about many things in order to produce a good writing. They have to decide the ideas, vocabulary, and perhaps they worry about grammar and spelling. Those are problems that are faced by students in writing class. According to (Agustien, 2004) when the teachers teach English, their aim is to enable the students to create English sentence grammatically. It means that students who can arrangge sentence grammatically they will can create text in the english. As we know that there are many types of genres text. Agustien also added that every genre is characterized by orientation, complication and resolution. Therefore, when the teachers teach English, it is very important that they expose the learners to authentic English texts in the sense that the text contains grammatical sentences, acceptable expressions, and at the same time properly structured to serve the communicative purpose. The teachers also develop the learners' ability to write English texts in the way that is culturally acceptable in English culture. In spoken, there are also conversational moves that are common in English conversations. Those are reasons why the teachers need to address some English genres especially those that are often used in school contexts. Wells (1991) cited in Agustien (2004) explained that in teaching Senior High School students, the literacy target which is used is called informational level. It means that Senior High School graduates are expected to be able to access the accumulated knowledge because they are expected to communicate for academic purposes too. The learners are expected to be able to listen to short lectures, talk about serious matters, read popular and scientific texts, and write for different purposes. The kind of genre they learn should include those they are likely to encounter in their academic lives. According to NAEP (1987), the genre defines the style the writer will use and suggest choices about the language and structure of the composition. The text types (genre) which are taught to the Senior High School students are: recount, narrative, procedure, descriptive, news item, report, analytical exposition, hortatory exposition, spoof, explanation, discussion and review. Those texts are differentiated based on their communicative purposes, generic structures and linguistic features. In writing a purposive text or an essay, students will search their memory and recall their knowledge and experience. The knowledge divided into four types; knowledge of generating idea, knowledge of organizing the content, knowledge of discourse structures, and knowledge for integrating all other types of knowledge (O'Malley, 1996: 136- 137). Those areas of knowledge lead problems to the students especially in generating ideas and constructing the generic structure of a purposive text. According to them, getting started to write is the most difficult task in writing activity. They often do not know how to write and what to write about when faced with a topic and a blank piece of paper. This facts show that student dislike writing. According to (Farrugia, 2008) one major factor that shall be tackled to contribute to good writing skills is planning. When attempting any writing task, some people tend to start directly without planning their thoughts. The repercussions when adopting such a hapzard approach is that some ideas are left out and clarity is not achieved. Sorenson (2010) explained that usually, the pre writing activities help us to find a good topic, narrow topics that are too broad, and look at purpose. Listing, free writing, brainstorming, using graphic organizer or mapping and questioning are kinds of technique that used for pre writing activity (Gatz, 2004). Graphic organizers sometimes are also called as concept-maps, entity relationship charts, or mind maps. As Chan (2004) stated mind mapping as a pre writing technique or strategy goes by a variety of names : "mind-mapping", "clustering", "bubbling", "clumping" or "webbing". They refer to the same concept. Here the researcher uses the term mind mapping. Mind mapping will be implemented in teaching writing to the eleventh grade students. Because in the eleventh grade, the students are learned by many kinds of genre. This study will take narrative text to be applied to mind mapping. By using mind mapping, the students will easier to organize and generate their ideas for four english skills, especially writing. There were studies which conducted by (Umi nadifah, 2007) which analysed mind mapping as a technique to teach speaking and (Vibriyanida Musdalifah,2008) which use mind mapping to read report text. Mind mapping not only to help them well organized and generate their ideas, but also to help their brain more concentrate to structure and arrange the ideas into cohesive and coherent paragraph. Another reason why the researcher chooses narrative text is due to its subjective and objective details to tell or retell a story, while mind mapping is a technique of arranging and exploring ideas. By using mind mapping to narrative writing, the students are directed to tell or retell story in details systematically. From all of those reason above, the researcher is interested in conducting a study entitled "The use of mind mapping as a technique to teach writing of narrative text to the eleventh grade". The purpose of this study to know the implementation of mind mapping in teaching and learning process and analyze students' work after the application of mind mapping. The subject of this reaserch are the the teacher and eleventh Graders of Senior High School students especially Eleventh science 1. METHODOLOGY The research design that used in this study is descriptive qualitative. The data would be presented and analyzed qualitatively without using any statistical instruments because there was no control and treatment group as it is found in the experimental research. The data also be presented in the form of sentences. Thirsterson (2004:359) stated that the descriptive qualitative study is a research relying on the collection of qualitative data and non numerical data such as words and pictures. It means that collecting the information by using descriptive qualitative study were observing, recognizing and understanding what was happened in the classroom. Moreover, Huda (1999) explained that qualitative research is frequently associated with the technique of analyzing data and writing research report. Thus, this research was qualitative because this study focused on describing the implementation of the technique and analyzing the students' writing composition. The researcher acted as an observer during the teaching-learning process. She only observed, described, and then reported, everything she heared and saw during the class. She evaluated the teaching-learning process and took students' writing work when the test has held. The subject of the study were the teacher who involve in the teaching and learning process and the eleventh grader students of MAN 2 Gresik. which consist of four science classes and four social. The data of this study is in form of information through observation checklist. Observation checklist described the implementation of mind mapping as a technique in teaching writing narratve texts. Then, the source of data is teacher and students' activities which happened during the teaching and learning process in the classroom which reported by the researcher using observation checklist. The data of this study also is in form of students' writing work. They was collected to know the students' writing ability after they taught using Mind mapping. And The source of the data is the students' narrative text writing work which the teacher had given in the classroom to the students in the third meeting. Then, the resarcher will analyze the composition of students' narrative writing work which consist of content, organization, vocabulary, language use and mechanic using ESL Jacob Composition Profile. The instruments which were used in doing this study were observation checklist and students' work. Observation Checklist is used to describe the implementation of the media and what kind of activities which happened during the teaching learning process in the classroom. In this case, to support the data from the observation, the researcher also used observation checklist as a guidance to know all aspect in the use of mind mapping in teaching narrative text. The students' work was used by the researcher to conduct this study was the work that given to the students to write a narrative text after the implementation of mind mapping. It was considered as an essential instrument because by giving work to the students, the researcher would know the students narrative writing ability and how mind mapping motivate the students to produce a good narrative text. To collect the data in qualitative research, there are some commonly methods which are used. Wiersman (1991) explained the methods which are used to collect the data in qualitative research are interview, observation, and document collection. In this study, the researcher got the data from the observation by using observation checklist and collected students' work. After the researcher collected all the data through observation and students' work then the writer analyzed these data in descriptive way. The way to analyze the data, the data will be collected from the observation checklist which will be described and explained based on the data noted in indicator column with "yes/no" answer. Then, the researcher will analyze the data of the students' composition from the students' work. The writer will use Holly Jacobs' Composition Profile (1981: 91) to analyze the students' writing work. According to Holly Jacobs' Composition Profile, there are five aspects which will be analyzed by the researcher to answer the research questions of the study. They are content, organization, vocabulary, language use, and mechanic. The last, All of the data will be combined to make a conclusion and suggestion. The data which come from classroom observation will be analyzed by using descriptive analysis. Then, the researcher will analyze the students' writing work based on the rubric of ESL composition profile scoring by Jacob (1981). Finally, the researcher will describe the data by classifying them into parts based on the research questions. FINDINGS AND DISCUSSIONS Based on the findings, the implementation of mind mapping was done in three meetings by the teacher. The use of mind mapping technique is as a help to organize the students' ideas before doing the writing process. The teacher explained how to use mind mapping before the activity. The students using it in group and individually before their writing process. The teacher had reminded the students the generic structures and language feature of narrative text but seemed some of the students forgot it. Then, he tried to explain it again During the teaching and learning process, the teacher used mind mapping as a technique to teach narrative text. The technique was given clear enough for students. In the first meeting, the teacher introduced mindmapping technique to the students. In the second and third meeting, the teacher asked students to compose narrative text using mind mapping in pre writing activity. There were three topics that were given by the teacher. They were Sangkuriang, Snow White and The 7 Dwarfs and Cinderella. In the process of writing, the teacher did not apply all the process, they are pre-writing, drafting, revising and editing. He just focused in pre writing which the implementation use mind mapping technique, Although all the process of writing were not applied, the students can compose narrative text well. Before the teacher asked students to compose narrative text, he asked them to complete mind mapping on the board which was given by the teacher, they were very active. Most of them very enthusiastic to participate complete it. It means the students understand how to use and apply mind mapping. Then, when they asked to compose narrative, they can compose well. It could be seen that by using mind mapping, it can help students to organize and generate their ideas and make them compose narrative well. This is in line with Davis (2003). He stated that mind mapping can be implemented during class to help students, individually or in groups, explore a concept or issue. Then, after the researcher analyzed the students' work. Most of students can organize and generate their ideas, so they can compose an narrative text well. But, although they could organize and generate their ideas into a narrative text, some of them still had some problems in writing activities. The researcher found the problems related the use of grammar, they had difficulties in constructing sentences to make their writing understandable. The grammar mistakes were in using simple past tense, articles, preposition and pronoun. Beside the grammar mistakes, the teacher also found the problem in choosing and using the words. Some of the students still confused to use appropriate words, so they used inappropriate words that sometimes made the reader difficult to understand the content of the story and there was content that had lack information. Some of them also could not developed well the conflict of the story, some of them also made errors of spelling and capitalization in their writing. However, after the teacher analysed the students' writing composition, most of students are good criteria in term of content (tells the idea that the writer want to share), organization (deals with the generic structure of the text), vocabulary (describes the students' knowledge in vocabulary mastery), language use (describes tenses,number, word order or function, articles and prepositions which are in supporting good writing) and mechanics (describes on spelling punctuation and capitalization of writing). It can be said that the mind mapping technique was an effective technique to teach writing narrative. CONCLUSIONS AND SUGGESTIONS Conclusion In conclusion, there were two things that were focused in this study. They were implementation of mind mapping to write a narrative text and the students' writing ability after being taught by using mind mapping. The implementation of mind mapping of narrative text has several steps; explanation of the technique, grouping and individual works. In each step, the students' are taught how to use mind mapping in pre-activity to help them organizing their ideas. After making mind mapping, there were students' works. The process of writing was not apllied completely by the teacher. He just focused in pre-writing activity. During the teaching-learning process, the students were very enthusiastic in making mind mapping. They also very active when the teacher asked them to complete the mind mapping on the board. It could be seen from their direct responses during the teaching-learning process. After analyzed the students' work, it is known that student's writing ability is good. Most of students are good in term of content, organization, vocabulary, language use and mechanics. It can be said that the mind mapping technique was an effective technique to teach writing narrative. It can help the students in organizing and generating their ideas in writing. So, they can compose a narrative text well Suggestions Here the researcher would like to propose some suggestions. In the process of teaching English, the teacher should be more creative and selective in choosing the technique which can help them to develop their English skills, especially writing. Mind mapping is one of the the technique. It is implemented in the pre writing activity to help the students to organize and explore their ideas also when they are lacking the ideas. On the other words, it can be said that the teacher should make variations and choose the appropriate and effective technique to teach English, such as by using Mind Mapping. By using this technique, it should encourage the students to be more active and creative and reflect students' interest, so that they can understand the lesson and get pleasure. Beside that, the teacher should understand the students's characteristic in order to make the situations of the teaching learning process more enjoyable and make them easier to understand. The teacher should asked the students to practice more using this technique in writing. It can develop their writing skill. For the further reading, the reasearcher believes that there are still many technique that can be used to teach writing narrative text which can make the students more understand the subject. Mind mapping technique is just one of the techniques that can be used to help the students to develop and explore their writing. However it also can be used to teach other skills, such as: speaking and reading. REFERENCES Abbot, et.al. 1981. The Teaching of English as an International Language; A Practical Guide. Great Britain: William Collins Sons and Co.Ltd. Buzan, Tony. (2001). Mind Map untuk meningkatkan kreativitas. Jakarta. PT Gramedia Pustaka Utama. Buzan, Tony. (2006). How to mind map. Jakarta: PT.Gramedia Pustaka Utama Departemen Pendidikan Nasional. 2006. Standart isi dan Standart Kompetensi Lulusan: Mata Pelajaran Bahasa Inggris. Jakarta: Depdiknas. Gebhard, Jerry Greer. 1996. Teaching English as a Foreign or Second Language. USA: The University of Michigan Press. Harmer, Jeremy. 1992. The Practice of English Language Teaching. England: Pearson Education Limited. Harmer, Jeremy. 2002. The Practice of English Language Teaching. New York: Longman Johnshon, Keith. 2001. An Introduction to Foreign Language Learning and Teaching. English: Pearson Education Limited. Kroll, Barbara. 1990. Consideration for Teaching an ESL/EFL Writing Course; Teaching English as A Second or Foreign Language. USA. Heinle and Heinle. Lado, Robert. 1977. Language Testing: The Construction and Use of Foreign Language Test. London: Longman Group, LTD. Langan, John. 2005. College Writing Skills, 6th Ed. New York: The McGraw-Hill,Inc. Lewin, L. 2003. Paving the way in reading and writing: Strategy to Support Struggling Students in Grade 6-12. San Frasisco. United of America Nunan, David.1991. Language Teaching Methodology: A Textbook for Teachers. Great Britain: Prentice Hall International Ltd. O'Malley, J. Michael. 1996. Authentic Assessment for English Language Learners. USA: Addison- Wesley Publishing Company. Richards, J.C and W.A Renandya. 2002. Methodology in Language Teaching: An Anthology of Current Practice. Cambridge: Cambridge University Press.

Issue 54.5 of the Review for Religious, September/October 1995. ; Christian Heritages and Contemporary Living SEPTEMBER/OCTOBER 1995 ¯ VOLUME 54 '. NUMBER 5 Review for Religious (ISSN 0034-639X) is published bi-monthly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393. Telephone: 314o977-7363 ¯ Fax: 314-977-7362 Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ° St. Louis, MO 63108-3393. Correspondence about the Canonical Counsel department: Elizabeth McDonough OP ¯ P.O. Box 29260 ° Washington, DC 20017. POSTMASTER Send address changes to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, MN 55806. Second-class postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©1995 Review for Religious Permission is herewith granted to copy any material (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal use, or for the personal or internal use of specific library, clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission must bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribu-tion, advertising, institutional promotion, or for the creation of new collective works or anthologies. Such permission will only be considered on written application to the Editor, Review for Religious. for religious Editor Associate Editors Canonical Counsel Editor Editorial Staff Advisory Board David L. Fleming sJ Philip C. Fischer SJ Regina Siegfried ASC Elizabeth McDonough OP Mary Ann Foppe Tracy Gramm Jean Read Joann Wolski Conn PhD Iris Ann Ledden SSND Joel Rippinger OSB Edmundo Rodriguez SJ David Werthmann CSSR Patricia Wittberg SC Christian Heritages and Contemporary Living SEPTEMBER-OCTOBER 1995 ¯ VOLUME 54 ¯ NUMBER 5 contents 646 symposium The Roots of Faith-and-Justice: Critical Assessment Martin R. Tripole SJ presents a case for a more careful assessment of the relationship between faith and justice in the Christian apostolic life. Responses are made by Gerald F. Finnegan SJ, Vincent J. Genovesi SJ, and Charles L. Currie SJ. 675 681 ecumenism Ecumenism a Scripture Mandate for Religious Jude D. Weisenbeck SDS explains how ecumenism is at the very heart of what it means to be a religious. Too Deep for Dogma Bernard Seif SMC describes the enriching prayer relationship that has been created between a Salesian monastery and a Hindu ashram. 685 Catholicism in the Social Order of a New Era Curt Cadoret~e MM addresses changes in the church that will occur in the next millennium as its center of gravity moves from the developed to the developing world. 696 707 finding God Fihding God in Daily Life: Ignatian Spirituality's Heart Richard J. Hauser SJ describes a practical way of staying attuned to the Spirit by focusing upon the direction of one's heart. A Hermitage Experience Perry McDonald OFMCap takes away the fear or glamor of a hermitage experience as he recounts the everyday grace of solitude. 642 Review for Religious 716 The Abbey of S~nanque: A Journey of the Heart Dennis J. Billy CSSR ponders the contemplative effect of a pilgrimage to the Cistercian Abbey of S~nanque. 723 754 prayer Jesus:Beauty::Jesus:Compassion George A. Maloney SJ enters us into an experience of Jesus as Beauty and Compassionate Love which leads us to a self-emptying service towards others. 729 Mysticism as Flight M. Pascaline Coff OSB explains how t/~e breakthrough to the mystical, to the Transcendent, is the true goal of our lives. living spiritually J 735 The Problem with Problems Hilary Ottensmeyer OSB points out ways in which a problem-solving approach to hfe has e,normous consequences for how we think and feel about ourselves, our neighbor, and our God. 744 A Case for Candlelight [ Donald Macdonald SMM illumines thrbugh the experience of Julian of Norwich how personal relationships with God and others seem to flourish best in a gentldr rather than a harsher light. Vocation as Liberation and Revel Ltion Terrance Wayne Klein describes the necessity of liberation for ministerial candidates in their pursuit of a vocation call 644 772 from God. departments Prisms Canonical Counsel: Cloister for N~uns: From the 1917 Code to the 1994 Synod 779 Book Reviews September-October 199Y 643 prisms Te editor's introduction to each issue is usually focused on a way of viewing an issue, a practice, or an event in relation to our Christian living, often refracted through religious life heritages. In this issue I designate the following content rather in the "announcement" than in the "viewpoint" category. The National Board of the Religious Formation Conference in'the United States has designated Review for Religious to be the recipient of the Religious Formation Conference's Sister Mary Emil Penet IHM Award for 1995. The award is being given in recognition of its contribution to formation ministry in this country and throughout the world during its fifty-four-year-old history. The presentation will be made at the Ninth National Religious Formation Conference in St. Louis on October 13, 1995. Sister Mary Emil Penet, a member of the Congregation of the Immaculate Heart of Mary in Monroe, Michigan, was the founder of the Sister Formation Conference (pre-cursor of the Religious Formation Conference) and a woman who recognized the needs of her time in prepar-ing women religious for their professional ministries. The Religious Formation Conference evolved over the years from the founding vision of Sister Mary Emil Penet, and as a national organization continues to respond to the needs of religious communities in the area of initial and ongoing formation. Sister Mary Emil Penet received the first award in 1989. Presented biennially, the award was given to the Institute of Religious Formation at Saint Louis University and the Institute of Formative Spirituality at Duquesne University in 1991. In 1993 the Adorers of the Blood of Christ of Ruma, Illinois, received the Mary Emil Penet IHM Award in honor of their Sisters who were martyred in Liberia, all five of whom were in some way involved in the ministry of formation. 644 Review for Religious As the fourth editor of this journal, I express my apprecia-tion for this recognition--a tribute given to our many writers who have collaborated in sharing from their various religious life heritages. Building upon the untapped resource of collaboration among religious was central to the vision of the founding editors, Augustine Ellard $3, Adam Ellis SJ, and Gerald Kelly SJ, in 1942. That vision has been realized through the articles of numerous women and men--some well-known writers and many others not so well known, but all contributing from the richness of their insight and experience. Today this kind of collaboration is central to formation and ministry--between religious congregations and between religious and laity. ' In another example of collaboration, Review for Religious is working with the Jesuit Center for Spiritual Growth in Wernersville, Pennsylvania, in its special symposium: "Religious Life 30 Years Later. Is This What Vatican II Intended?" Scheduled to celebrate the 30th anniversary of Vatican II's decree on "The Appropriate Renewal of Religious Life" (Pe~fectae caritatis), this program will investigate the present state of religious life with an eye to appro-priate future developments. Major presentations will be given by Miriam Ukeritis CSJ, Albert Dilanni SM, George Aschenbrenner SJ, and Judith Merkle SNDdeN. The speakers mean to stimulate conversation among all the participants on current trends and devel-opments, community, mission, and other aspects of contemporary religious life. The symposium is dedicated to the memory of Mary Margaret Johanning SSND, former superior general and Review board member who died in October 1994. A notice on the practi-cal details for those wishing to participate in this symposium to be held October 26-29 can be found on page 797of this issue. Finally, Review for Religious intends to publish another book in the series The Best of the Review, with the title The Church and Consecrated Life. The book will include the pope's still-to-be-published apostolic exhortation as a result of the synod on con-secrated life, a collection of Elizabeth McDonough's Canonical Counsel articles reviewing church documents on religious life, and other significant articles relating to synod considerations. This prepublication announcement is meant only to alert you, our readers. Look for the book's publication in early 1996. David L. Fleming SJ September-October 199Y 645 MARTIN R. TRIPOLE The Roots of Faith-and-Justice: Critical Assessment symposium The 34th General Congregation of the Society of Jesus (GC34) met in Rome from 5 January to 22 March 1995. Twenty-four documents were approved and, as of this writing, were awaiting final revisions and official pro-mulgation. Its decree 2, 'titled "Our Mission and Justice," renews Jesuit "commitment to the promotion of justice as an integral part of our mission, as this has been exten-sively developed in GC32 and GC33.''~ Thus GC34 reaf-firms the tradition of the promotion of justice set in place at the 32nd General Congregation in 1975. This paper examines the roots of the justice move~ ment in GC32's decree 4, "Our Mission Today: The Service of Faith and the Promotion of Justice.''2 Commonly known as Decree Four, the document was dis-cussed amid considerable opposition during GC32 and has been the subject of much joy, confusion, and consternation since, reflecting the different ways the document has been received. A decree of major importance, it became the guiding light that gave new direction and meaning to much of Jesuit spirituality and ministry thereafter. It also had a significant effect on the many other religious orders of men and women that took guidance from its words in Martin R. Tripole SJ, associate professor of theology, and the three Jesuit respondents to his paper first presented these reflec-tions on 21 January 1995 at a Jesuit community meeting at St. Joseph's University. Their address is St. Joseph's University; 5600 City Avenue; Philadelphia, Pennsylvania 19131. 646 Review for Religious reorienting their own spirituality and apostolic direction. It will therefore be useful to examine carefully what the doc-ument decreed about the promotion of justice, why it made this change of direction, whether it was justified in doing so, and whether there might not be a better course to follow to attain its noble goals. This presentation is divided into three parts: (1) the meaning and use of justice in decree 4, with analysis of the spe-cial importance it gives t6 the promotion of justice in the apostolic life; (2) the meaning of"the poor"; and (3) a suggestion for a bet-ter formulary to guide religious apostolic life into the coming millennium. The Meaning and Use of Justice in the Decree A careful examination makes it clear that the primary mean-ing of justice in decree 4 is social justice, a justice that is achieved through the revamping of institutional or social structures so that they May more adequately reflect and promote a just ordering of society. There are those who argue that justice in the decree is more properly understood as the human reflection of divine justice, as God's justice at work in the world. This, they assert, makes Jesuit efforts to promote justice a spiritual activity appropriate to their priestly life. While it is true that the decree does argtie, and rightly so, that our efforts to secure tlie rights of others are a reflection of the "power of God's mercy, that mercy whereby he most fully shows forth his justice," this notion is present in only one small part of.the document and in no way substantiates the assertion that justice in the decree takes its central meaning from this the-ological idea) The argument from divine justice has such an iso-lated position in the document that one guesses it is an afterthought to provide a spiritual, foundation for activity in the social order.4 Even understood thus, the argument has its prob-lems, which we shall point out later. In emphasizing social justice the decree gives importance to the establishment of right relationships among people--to render to each what is his or her due--but stresses even more the need to change the social, political, and economic structures of society so that all, especially the poor and oppressed, obtain what is due them through these structures. The decree states: "There are mil-lions of men and women in our world., who are suffering from September-October 199Y 647 Tripole ¯ The Roots of Faitb-and- ffustice poverty and hunger, from the unjust, distribution of wealth and resources and from the consequences of racial, social, and polit-ical discrimination . In a world where the power of economic, social, and political structures is now appreciated and the mech-anisms and laws governing them are now understood, service according to the gospel cannot dispense with a carefully planned effort to exert influence on those structures" (§20 and §31). So far, so good. But this leads to one of the major conclu-sions of this presentation, and perhaps the major conclusion: While it is acceptable that the promotion of justice be a work of the Society of Jesus and, indeed, of all religious life, d problem arises when the decree makes the promotion of justice the absolute stan-dard against which all apostolates must be justified, saying in effect that you cannot have an apostolate in Jesuit life which is not, in some sense, a work of justice. The point is stated emphatically at least twice in the decree: The mission of the Society of Jesus today is the service of faith, of "which the promotion of justice is an absolute requirement. (§2) The promotion of justice is not one apostolic area among others, the "social apostolate"; rather, it should be the concern of our whole life and a dimension of all our apostolic endeavors. (§47) There are at least two reasons why it is unwise to give the promotion of justice this comprehensive role: First, there is an inherent danger in seeing a work of the temporal order as neces-sary to justify a (more ultimate) spiritual work, the danger being that this penultimate requirement may become the goal itself and thus its own legitimation. In this case the promotion of justice would become the goal of apostolic endeavors, rather than being in the service of the faith. Fear of that danger was present even among some of the del-egates at GC32. According to Jean-Yves Calvez, a delegate to the congregation and a longtime close associate of Father General Arrupe, some of the members "were truly fearful that, if the two themes [the promotion of justice and the entire apostolic life] were to be united, the promotion of justice would come to occupy the whole field and appear to represent the totality of today's Jesuit apostolate.''s That Pope Patil VI sensed this danger is clear from his admonitions to the Jesuits through his secretary of state, Jean Cardinal Villot,at the end of GC32, when Paul reminded 648 Review for Religious the delegates of what he had said in his closing remarks at the 1974 Synod of Bishops: "Human development and social progress in the temporal order should not be extolled in such exaggerated terms as to obscure the essential significance which the church attributes to evangelization and the proclamation of the full gospel.6 By most accounts, this danger became a reality--at least twice. Arrupe noted in 1972 that an undue emphasis had been placed upon justice as "socioeconomic development" in the aftermath " of Vatican II, probably because of the powerful impetus given to the social-jus-tice movement b}" Gaudium et spes.7 But it is also generally accepted today that after GC32 the concept of justice again became largely identified by Jesuits with the work of the social apostolate. Calvez tells us that a group of Jesuits who met in Latin America in 1982 admitted that they had "yielded to excessively secularized views" of justice in their apostolate (Calvez, p. 65). He notes that Arrupe became con-cerned in 1980 that justice was being seen as something "sufficient in itself" and not related to charity (p. 84) and tried to cor-rect the problem in his famous talk of 6 February 1981, "Rooted and Grounded in Love." Calvez and others argue that Arrupe reaffirmed the impor- " tance of love or charity in that talk--that social justice should not be separated from love or charity--but that he did not in any way intend to correct decree 4's heavy emphasis upon justice. But a better reading of the evidence indicates that Arrupe was reducing the importance of justice in that talk. Arrupe had been affirming as early as 1966, the year after he became superior general, that all Jesuit ministries and every form of Jesuit apostolate had to be a response "to the urgent priorities which justice and social equity call for. Even an apostolate like education., must be the object of reflection in the light of the demands of the social problem.''8 Right through to GC32 he often sti'essed the role of justice in the apostolate, especially in the famous 1973 speech in Valencia to Jesuit alumni, many of whom became so upset at his assertion that they had not been adequately Justice is necessary, but it is not enough. The world needs a stronger cure, a more effective witness and more effective deeds: those of love. Septentber-October 1995 649 Tripole ¯ The Roots of Faitb-and-ffustice educated for justice that the .president of the alumni association immediately resigned'(Calvez, p. 27). But, in "Rooted and Grounded in Love" only eight years later, Arrupe speaks quite differently. He talks about "all the imperfec-tions" of decree 4, that it was an "option in the right direction" but not sufficient: "Justice is necessary, but it is not enough. The world needs a stronger cure, a more effective witness and more effective deeds: those of love .C.harity adds its transcendent, inner dimension to justice .E.very explanation in terms of jus-tice seems inadequate.''9 About two months before this talk, Pope John Paul II had published his second encyclical, Dives in misericordia (Rich in Mercy). Arrupe cites it explicitly: "The experience of the past and of our own time demonstrates that justice alone is not enough, that it can even lead to the n.egation and destruction of itself, if that deeper power, which is love, is not allowed to shape human life in its various dimensions.''~° It would seem that Arrupe had come to a new awareness that undue emphasis had been placed on the promotion of justice by the Jesuits, an emphasis that should more properly have been placed on love and charity. The second difficulty with making the promotion of justice the criterion for all Jesuit apostolates is that it risks undermining the acceptability of traditional apostolates which cannot easily be explained as extensions of the promotion of justice. The ques-tioning of the legitimacy of many traditional apostolates is exactly what~occurred after GC32 and has continued to this day, for it is difficult to find rational arguments to justify apostolates such as education, the fine arts, some forms of research and publishing, administering the sacraments, and giving spiritual counsel on matters of faith and on people's personal relationship with God when these all must be demonstrably the promotion of justice to survive. This leads to one's asking why all apostolates must be expres-sions of justice. It seems.they must only if it has been determined a priori that justice is the norm for all apostolates. But why should that be the case? What the following discussion may show is that there is no clear reason for justice to be given ~uch a far-reaching role. Although dec'ree 4 provides at leasteight arguments for the comprehensive role of justice jn all apostolic activity, we shall examine only two of the more important ones here. 650 Review for Religious Is Justice an Absolute Requirement of Faith? The major argument is based on the view that the "mission of the Society of Jesus today is the service of faith, of which the pro-motion of justice is an absolute requirement" (decree 4, §2).lj But is the promotion of justice an absolute requirement of the service of faith? No footnote is given in decree 4 for the origins of this idea, but they are found in the document:Tustice in the World from the Synod of Bishops of 1971, which Arrupe made use of in the congregation. The key text from that statement reads: "Action on behalf of justice and participation in the transformation of the world fully appear to us as a constitutive dimension of the preaching of the gospel." J2 The words constitutive dimension are crucial, for if used in their technical sense they would mean that "action on behalf of justice" is essential to the preaching of the gospel--so that you could not preach the gospel without action on behalf of justice. The statement is repeatedly cited by all who would make the promotion of justice a new essen-tial dimension of Christian liv-ing, and everyone takes these words constitutive dimension in their literal technical meaning. It would take too long to discuss this matter fully here, but Charles Murphy, the former rector of the North American College in Rome, wrote in 1983 a highly significant article on this topic, in which he shows that, whatever it may have meant by those two words, the synod did not mean that they should be taken in their technical sense.13 Among the synod's possible meanings, the most likely is that justice is an integral part of the proclamation of the gospel. According to Avery Dulles, "integral part" means "pertains to the completeness of that of which it is a part, but., not essential to the existence of the latter." ~4 The distinction is crucial, for if the promotion of justice is "integral" but not essential to the service of faith, then the promotion of justice is not an "absolute require-ment" of the service of faith, as decree 4 asserts)s If the promotion of justice is "integral" but not essential to the service of faith, then the promotion of justice is not an "absolute requirement" of the service of faith. September-October 199Y 651 Tripole ¯ The Roots of Faitb-and-ffustice No pope since 1971 has understood "constitutive dimension" from Jztstice in the V~orld to have its technical meaning. Paul VI argued that the synod had not in fact explained the exact nature of the relationship between action for justice and the procl.ama-tion of the gospel, and both he and John Paul II have repeatedly used other terms; such as "profound links," to explain the rela-tionship. John Paul II, at his opening address at the Puebla Conference of Latin American Bishops in 1979, stated that work on behalf of justice is "an indispensable part" of the church's "evangelization mission." This is clearly not to assert that it is a constitutive or essential element of evangelization, but rather, in Dulles's sense, an integral part of it. The International Theological Commission in 1977 explicitly treated the synod statement.~6 It argues that the document should not be understood in a "theoretical, scientific," or "theological" way (I, p. 307), that it should be understood as affirming "a pro-found unity that links" the proclamation of the gospel and justice (II, p. 307), and that the more accurate meaning "seems" to be "an integral part, not an essential part" (IV, p. 311). Is Justice Integral to Priesthood? A second reason for the special importance given to the pro-motion of iustice in decree 4 is based on the essential role sup-posedly given to it in the ministry of the Jesuits as a priestly order. Because this constitutes one of the more serious theological argu-ments in the documents and because it has a broader signifi~cance for all religious priestly congregations, it needs to be given seri-ous attention. The argument in question reads as follows: The mission of the Society today is the priestly service of the faith, an apostolate whose aim is to help people become more open toward God and more willing to live according to the demands of the gospel. The gospel demands a life freed from egoism and self-seeking, from all attempts to seek one's own advantage, and from every form of exploita-tion of one's neighbor. It demands a life in which the justice of the gospel shines out in a willingness not only to recog-nize and respect the rights of all, especially the poor and the powerless, but also to work actively to secure those rights. It demands an openness and generosity toward any-one in need, even a stranger or an enemy. It demands, 652 Review for Religious towards those who have injured us, pardon; toward those with whom we are at odds, a spirit of reconciliation. We do not acquire this attitude of mind by our own efforts alone. It is the fruit of the Spirit who transforms our hearts and fills them with the power of God's mercy, that mercy whereby he most fully shows forth his justice by drawing us, unjust though we are, to his friendship. It is by this that we know that the promotion of justice is an integral part of the priestly service of the faith. (decree 4, § 18) We have here an argument that conflates several theological re~ilities that, while interrelated, must be understood distinctly: divine justice and human expressions of it and also the priesthood of all the faithful and the ministerial priesthood. The document gives as parallels "the justice of the gospel" that expresses itself in the mercy by which God draws us into his friendship and into the human practice of justice by which we recognize, respect, and promote the rights of others. The decree implies a certain equa-tion between the horizontal and the vertical: Our work toward the establishing of respect for the rights of others is made possi-ble in the power of God's mercy, the same mercy which is at work when God's justice brings us into his friendship. Thus it is God's justice which is at work both in our efforts to promote justice in the world and in divine-human reconciliation. The argument is not incorrect: It is in reality God's justifying action that is at work in the world in human efforts to promote justice. But God's justice is far greater than human expressions of it. Human actions of justice may therefore be considered one form of God's justice, but only one, and perhaps not even the major form of it. Justice in the Scriptures is always understood as at work inside a covenant relationship, whether in the Old or New Testament. Justice is God's saving,,redemptive activity at work in the world, extricating humans from the power of sin and restoring them to a relationship of friendship with God. Justice is equated with that saving action, and it is present wherever that action is at work. Justice, then, is ultimately found wherever salvific union with God is established. In the Old Testament, Israel's justice is "that she repents and takes refuge in her God, that she trusts in him, that she is faith-ful." t7 In the New Testament, justice takes place in the relation-ship centered on Christ's redemptive activity in his suffering, death, and resurrection. The human being's justice, then, "consists September-October 199~ 653 Tripole * The Roots of Faitb-and-ffustice of, and depends upon, his trusting acceptance of God's saving act in Christ, whereby man accepts the restored covenant relationship with God." ~8 In the New Testament, God in Christ is the source of justice or righteousness, and the human being enters into that righ-teousness by faith in Christ. We are justified in that we are brought back into friendship with God and made his adopted children. God's Spirit leads us to a share in the new justified life as God's children, which is in fact a sharing in God's own life-- even now in this world and more fully in the next. It is in the experience of this new life in God that the com-munity of love, human dignity, and respect for one another is formed. Indeed, in the Christian dispensation the horizontal expressions of that saving justice are realized as a consequence of the justice already enacted between God and human beings, so that the horizontal experience is unintelligible without the lat-ter. To separate human expressions of justice from the salvific encounter with God in the knowledge and recognition of his sav-ing love in Christ is not only to risk distorting the Christian dis-pensation but also to risk reducing the Christian expression of justice to something purely secular. As far as Christians are concerned, the promotion of justice should not be separated from its relationship to divine justice, which is its sole ground of meaning. This means that the pro-motion of justice not only should never be separated from its relationship to the gospel, but also should never diminish pri-mary attention on the good news of God's justifying Word. Decree 4 rightly argues that "our mission today is to preach Jesus Christ and to make him kntwn in such a way that all men and women are able to recognize him" (§1 i). The danger in decree 4 is that, with its excessive emphasis upon the promotion of justice in the social order, the gospel risks being slighted. What is rightly understood as the incarnation of the gospel in the world risks being sepa-rated from its foundation in divine justice and becoming simply an action of social justice of the secular order. That what Arrupe recognized as a danger actually happened in the aftermath of the decree in the late 1970s indicates that the danger remains a real one. While Vatican II in Gaudium et spes did encourage the church to take a strong role in promoting the dignity of the human person, it nevertheless saw human actions for justice as properly pr0paedeutic to the proclamation of the saving 654 Review for Religious mysteries of Jesus Christ and never intended that human efforts for justice be separated from the justifying life of the church. Unless human efforts at justice are designed to lead to an expe-rience of justifying union with Christ in his church, such efforts risk becoming inconsonant with the Christian mission. Decree 4 gives the impression that divine justice translates directly and adequately into efforts at justice in the world. While efforts at human justice are extremely important to God's justi-fy! ng action in the world, that impor-tance should not overshadow the fact that God's saving justice is revealed in many parts of our lives in which the word justice is not used. God's saving justice is revealed in the whole life of the church, especially in the procla-mation of God's Word and the church's sacramental life. While human justice is an integral part of the service of the faith, it is not the rich-est way in which God's saving action is manifested. Therefore, if the promo-tion of justice should ever be stressed to such a point that it begins to over-shadow the primacy of the proclama-tion of the gospel and the sacramental life of the church, one risks once again separating the promgtion of justice from its solid Christian base. Besides the, potential confusion that we have been discussing in regard God's divine justice, which is his saving covenanted relationship with his people, makes a human act of justice priestly, not in the ministerial sense, but rather in the sense of the priesthood of all the faithful. to decree 4's conflation (in § 18) of ~two theologically distinct mean-ings of justice, the passage also tends to confuse the priesthood of the faithful common to a!l Christians with the ministerial priest-hood conferred by the sacrament of holy orders. God's divine jus-tice, which is his saving covenanted relationship with his people, makes a humah act of justice priestly, not in the ministerial sense, but rather in the sense of the priesthood of all the faithful, each of whom is called to show through justice towards others God's saving activity" towards all. The promqtion of justice is, of course, appropriate to the life of the ordained priest inasmuch as he is called to proclaim the SepteTnber-October 1995 655 Tripole ¯ The Roots of Faitb-and-ffu~tice gospel and be instrumental in the establishment of God's kingdom, which in some sense involves the establishment of just relation-ships among people. If at times the faithful as a whole are not exercising their commitment to justice by direct action in its ser-vice, it may fall upon the ordained ministers to try to compensate for that lacuna by direct action. Nevertheless, it is to the enhance-ment of the lay faithful's efforts for justice that the ordained priest's mission efforts should be directed, rather than to his own direct involvement. To the extent that the priest gives himself to the latter, he risks slighting the mission role of all the faithful, a mis-sion that is increasingly in need of support. Who Are the Poor? Inextricably linked to the promotion of justice is what is often called the "preferential option for the poor." Though that expres-sion is not used until the 33rd General Congregation in 1983, it is there in germ in decree 4, which makes it clear that "the justice of the gospel" calls us "to recognize and respect the rights of all, especially the poor and the powerless, but also to work actively to secure those rights" (§18). The question arises: Who are the poor? No doubt the term "the poor" is used by decree 4 to refer to the materially or economically poor and the politically oppressed. But we should look to the scriptural use of the expression, to see if this commonly accepted understanding of who the poor are is consonant with the Bible. In the earliest stages of Israel's history, the poor are indeed the economically poor and the politically oppressed or marginalized. But in the postexilic period (after the 5th century B.C.) "the poor" is often the term used for people who are simply meek and humble, but then also for the Israelite community as a whole, standing before God in need. In the New Testament the two favorite texts making refer-ence to the poor are found in the beatitudes in Matthew 5:3-12 and Luke 6:20-27 and in the Last Judgment scene in Matthew 25:31-46. In examining these three passages and the exegetical interpretations of them, we shall see that there is a broad spectrum of scholarly viewpoints on who the poor are. When Jesus says "Blessed are the poor" (Lk 6:20) and "Blessed are the poor in spirit" (Mt 5:3), there is one thing we can be cer-tain of, according to the exegetes: Jesus is not speaking about poor people as such. R.J. Karris says: "The Lucan Jesus is not 656 Review for Religious declaring a social class blessed."19 According to the exegetes, when Jesus calls the poor blessed, he is referring, not to poor people everywhere in the world, but to those among his listeners who are open to his message, open to his Father and the coming of his kingdom, and open to accepting Jesus and his teaching as his disciples. There is no blessed state, as far as Jesus is concerned, apart from being one of his disciples. In Luke, it is true, the disciples (or potential disciples) are addressed primarily in their material and political poverty. But we must not forget that in Matthew the beatitudes are addressed to the "poor in spirit." The primary emphasis here is not on the material or political state of the blessed, but on the fact that they are poor in spirit, that is, living lives of dependence upon God, trusting their lives to him completely, and finding no meaning, comfort, satisfaction, or fulfillment in the things of the world. What Matthew brings out (though it is true for Luke as well) is that the poor are blessed, not because of their material or political poverty, but because of the total orientation of their lives to God in Jesus. This leaves ¯ open the possibility that, for Jesus, being poor or poor in spirit means being a disciple of his (at least poten-tially) and not necessarily being mate-rially or politically deprived. It may be that Matthew, having in mind a later stage in the life of the Christian community, may be extending the beatitude "to all, of whatever social rank, who rec-ognized their complete dependence on God.''2° One exegete asserts that "Matthew has spiritualized and generalized the beat-itudes, making them applicable to the spiritual needs and moral endeavor of every member of his church.''2~ After all, Matthew alone among the Gospel writers tells us that Joseph of Arimathea was "a rich man" and that Jesus' body is laid "in his new tomb" (Mr 27:57 and 60). Would Matthew have considered Joseph not to be poor in spirit? It seems we must be open to a conception of the poor that includes more than the economically poor and polit-ically marginalized. What Matthew brings out is that the poor are blessed, not because of their material or political poverty, but because of the total orientation of their lives to God in Jesus. Septentber-October 1995 657 Tripole ¯ The Roots of Faith-and-ffustice Last Judgment Scene Exegesis of the Last Judgment scene (Nit 25:31-46) is equally broad. The heart of the problem is contained in Jesus' statement to "all the nations" assembled for judgment before the Son of Man when he comes in glory: "Whatever you did for one of these least brothers and sisters of mine you did for me," and "What you did not do for one of these least ones you did not do ~:or me." Exegesis centers on who these least ones are and who the people in the nations are who are judged by how they relate to the least ones. There are two quite different interpretations in contention here. The more popular interpretation is that the least ones or least brothers and sisters are the materially and politically poor of the world and that "the nations" includes anyone in the world who comes to their assistance. The point is that, if you respond to the needy, you will be saved; if you do not, you will be condemned. The number of exegetes who in recent times subscribe to this interpretation is significant, due to the emphasis given to it by liberation theologians seeking a scriptural basis for a preferential option for the materially poor and socially oppressed. But there are problems: What about the necessity of faith for salvation and Jesus' constant call for faith among his disciples? Where does that fit in? The pec~ple of the nations are not represented as hav-ing any faith. Some exegetes argue that their faith is presumed, but this is a big presumption. Also, none of the people have any awareness of Jesus' teach-ing identifying himself with these least ones. Would not the dis-ciples know this teaching? It seems better to argue that the people are nonbelievers, in which case the passage is s~howing the sav-ing value and the necessity of works of love for nonbelievers. Niore and .more Matthean scholars argue that it is the Gentiles (and possibly the nonbelieving Jews) who make up the nations and that the least ones are Jesus' disciples sent on mission to preach the gospel of the kingdom.2~ The point, then, is that the Gentiles are saved or not saved according to how they respond to Jesus' disciples in their missionary needs. This appears to be the better meaning. It is based on Jesus' use of "brothers and sisters" to refer to members of the community, especially disciples in need (Mr 10:42 and 12:49), and on the fact that Matthew gives prominence to Jesus' sending his disciples on mission (Nit 10), telling them to carry on this mission to "all nations" to the end of time (Mt 10:40). This approach explains 658 Review for Relig%us why the respondents did not know that Jesus was present in his disciples, since they, unlike the disciples, would not have been familiar with that teaching. It also satisfies more easily the prob-lem caused by the lack of any mention of the importance of faith, a major element in Jesus' teaching (Mt 10:32-33): While explic-itly nonbelieving, the nations are saved because they are in fact responding positively to Jesus present in his disciples. With this exegesis, Jesus in the Last Judgment scene would not be showing a preferential love for or solidarity with the socioe-conomically poor. The scene would have an entirely different meaning; it would show his identification with the members of his community on mission and would give to that mission theo-logical and soteriological significance of enormous proportions. The disciples would be on a mission of evangelization, entrusted to all Christians by reason of their faith and baptism. With this exegesis, the Last Judgment scene and the beati-tudes in both Matthew and Luke could have a certain common message: Jesus' preferential love, if there is to be any, is extended to all sinners who accept him and respond to his teaching. In view of the fact that Jesus came to call all "sinners" (Mr 9:13), Jesus' option or choice is not for any special group or types of people, but rather for anyone who would hear his call and accept him and his teaching. A preferential love, however, could have been directed toward a special group, though certainly not toward hyp-ocrites (Mt 23) and the self-righteous (Lk 16:15; 18:9-14). Jesus, while never excluding anyone who would respond to his call On 3:1), may have had a special love for those perhaps best described as physically unfortunate (Mt 4:23-24) and spiritually dispossessed (Mk 1:12-18 and 5:1-20). Nevertheless, when it came to who this Jesus said would be "greatest in the kingdom of heaven," it was not the poor, nor the unfortunate or dispossessed, but "whoever hum-bles himself like this child" (Mt 18:~t) and "whoever obeys and teaches these commandments" (Nit 5:19b). This would seem to argue that Jesus' preferential love was for whoever accepted him and lived a life of dependence on God, as much as it was for the poor, the unfortunate, and the dispossessed. Those who point to Matthew 5:3 as evidence that Jesus had a preferential love for the poor o~erlook the fact that that verse is immediately followed by similar blessings on.those who mourn, the meek, those who search for evidence of the kingdom on earth, as well as on the merciful, the pure of heart, the peacemakers, September-October 199Y 659 Tripole ¯ The Roots of Faith-and-Justice and those who are persecuted because of their commitment to Jesus--all of whom may be different types of persons for whom Jesus had a preferential option or who may (more likely) be the same people denoted by different dimensions of their lives, in which case the term poor is probably an all-inclusive category. Since the Gospel, by the time it was written, was being addressed to a Christian community already formed, it is also possible that these beatitudes are intended collectively to describe worthy mem-bers of the Christian community, in which case the poor of the beatitudes are all who have turned to Jesus in faith, hope, and love and are committed to serve him with their lives until the end. This more extended sense of the meaning of the poor has been confirmed by recent statements. In 1986 the Congregation for the Doctrine of the Faith stated: "The .special option for the poor, far from being a sign of particularism or sectarianism, man-ifests the universality of the church's being and mission. This option excludes no one"; and John Paul II, in his Christmas mes-sage of 1984, listed fourteen separate groups under the concept of the poor, two of which are those who suffer from psychological violence and families that suffer from the moral upheaval of soci-ety due to consumerism.23 A Better Formulary to Explain the Priestly Apostolate GC32's ultimate goal was not simply to promote justice in the world by altering unjust social structures. This is not enough, for it simply attempts to redress the external order. What it wanted to do ultimately was to transform inner lives, to reshape who Jesuits and others are, as a necessary foundation for reestablish-ing the dignity of the human person and right relationships in the human community. The outreach of justice is not .great enough to accomplish this. What decree 4 should have made its primary focus was not human justice but divine justice, the entire process of God's sav-ing relationship toward his people. Instead of putting its primary focus on human justice, it should have put it on the transforma-tion of the human heart so as to bring it into a saving relationship with the divine, which would then be expressed in saving rela-tionships with others. A better formular~ to clarify these goals would be "the service of the faith through the promotion of a Christian and human culture." 660 Review for Religious This formulary keeps the mission's Christian dimension clear and puts inculturation at the forefront of evangelizing efforts. The primary goal of Jesuits and, indeed, of all apostolic religious would, accordingly, be to promote their own personal faith rela-tionship with Jesus Christ through endeavors to inculturate his gospel; in doing this they would be fostering and inculcating val-ues not only consistent with the gospel but also conducive to a truly human society. Such a program would be broad enough to include the promotion of justice and all or most of the other apostolates appropriate to religious life as well. Concentrating work on the pro-motion of justice helps to change external relationships, but it does not necessarily touch hearts, the way peo-ple think and the standards they use to measure success. It does not touch who we are and how we seek fulfill-ment. It does not necessarily restruc-ture our personal relationship to God--or to God in Christ, as the Ignatian focus would put it. Let us briefly examine a.typical apostolate of religious, namely, edu-cation. If we overdo the promotion of justice among our students, there is a danger that the Christian life may come to mean only redressing unjust social structures, but not changing who the students are. Students often seek a secure identity for themselves by adopting secular society's production-and-consumption values, values that embrace greed, money, power, and prestige. There is even danger that, in religious life, the promotion of justice may become a slick way of appearing to care without having any real transformation take place inside us. The promotion ofiustice urges us to fit into our lives some time for thinking of others, but it does not necessar-ily touch our fundamental options. In spite of programs promoting justice in our schools, our students often leave with an understanding of Christianity that accepts as a given that the normal human being lives a me-cen-tered life. The promotion of justice is likely to cut away only a Concentrating work on the promotion of justice helps to change external relationships, but it does not necessarily touch hearts, the way people think and the standards they use to measure success. Septe~ber-October 199Y 661 Tripole * The Roots of Faitb-and-ffustice small part from that me-centered existence. Justice actions can easily fall into the category of works of charity seen as addenda required of those who would be Christian, but who otherwise" lead self-centered lives. This leaves the rich to continue to get richer while the poor get poorer, with the Christian willingly sharing in that search for wealth and power, feeling there is noth-ing wrong as long as life is tinged with social concern. It is little wonder, then, that when there is an open clash in society between the values of the world and Catholic values, the church loses regularly. Christianity has come to be perceived as a side issue, whose primary purpose is to help the needy, and whose legitimate requirements are satisfied by giving some time or money to social causes. In this scenario Christianity's role is to make people feel good--whether as giver or receiver--rather than to make them redefine their understanding of who they are. The church thus loses the right to ask for a redefinition of human existence that would involve a commitment of one's whole life to Christ, to the life of the beatitudes, and to Christ's church. Union with Christ and through him with the Father is pri-mary, and this is not necessarily established by the promotion of justice. People must be led to understand that a personal rela-tionship with Christ through his church is primary and that this demands a commitment so profound that it challenges one's def-inition of oneself. A fundamental change occurs when people give themselves to their baptismal identification with Christ, and the new moral life is consequent upon that change. The absolute requirement in the service of the faith--for reli-gious as for anyone--is identification with Christ: not just to be men and women for others, but to be committed and involved, through personal faith experience, with Someone who re-creates who we are, so that as other Christs we think and act with the mentality, value perceptions, attitudes, and habits that are his. This kind of faith experience is so fundamental that it revolu-tionizes one's existence; it permeates one's whole life. It is this deeper transformation that Paul VI saw operating in effective evafigelization and that he perhaps felt was not pre-sent in the call to promote justice. To promote justice is to seek to establish equitable relations among people individually and collectively. To seek to establish Christian and human culture is to seek to transform people's mind-sets, the precondition for the establishment of a just society. 662 Review fo'r Religious In the coming millennium, the purpose of our religious apos-tolate must be to redress not the lack of justice so much as the lack of fully human beings--men and women who are motivated by Christ and by the beatitudes he proclaimed. To achieve that goal is far greater and more important than simply to promote jus-tice. The church and the world are in need of religious who will work for the transformation of minds and hearts, other people's as well as their own. This can be accomplished only if we restore the person of Christ and the centrality of a life of faith in him to the center of our mission statements. In doing that, we shall also be working for the promotion of all the values he stands for, val-ues not limited to but including the promotion of justice. Notes ~ Continuity is being affirmed with the decrees of General Congregation 32 (GC32), which met in Rome from 2 December 1974 to 7 March 1975 and General Congregation 33 (GC33), which met in Rome from 2 September to 25 October 1983. References from the doc-uments of GC34 are taken from "The Interim Documents of General Congregation 34 of the Society of Jesus," National Jesuit News 24, no. 5 (April 1995), special pull-out section, pp. 1-40. Here the reference is to "Our Mission and Justice," §3, pp. 6-8 at 6. z A more complete presentation of the issues discussed in the paper may be found in the author's Faith Beyond Justice: Widening the Perspective (St. Louis: Institute of Jesuit Sources, 1994). 3 "Our Mission Today: The Service of Faith and the Promotion of Justice," decree 4 of the 32nd General Congregation, in Documents of the 31st and 32nd General Congregations of the Society of Jesus, ed. John W. Padberg SJ (St. Louis: Institute of Jesuit Sources, 1977), pp. 411-438, §18 (hereafter, paragraphs are noted in the text). Other documents in this volume are noted under Documents. 4 A letter dated 8 February 1995 to the author from Gerard J. Hughes SJ, chairperson of the commission that composed the decree, confirms this impression. He states that references to supernatural justice were inserted at the end to make clearer the idea that such activity was under-stood as part of the priestly ministry of Jesuits. 5 Jean-Yves Calvez sJ, Faith and Justice: The Social Dimension of Evangelization, trans. John E. Blewett SJ (St. Louis: Institute of Jesuit Sources, 1991 [1985]), p. 35 (hereafter, Calvez, and pages are noted in the text). 6 Appendix to "Letter of the Cardinal Secretary of State to Father General," 2 May 1975, Documents, p. 547. 7 Pedro Arrupe SJ, Witnessing to Justice Vatican City: Pontifical Commission Justice and Peace, 1972), p. 41. September-October 199~ 663 Tripole * The Roots of Faitb-and-ffustice s Pedro Arrupe SJ, "To Major Superiors of Latin America on the Social Apostolate in Latin America," 12 December 1966, Acta Romana Societatis Iesu 16 (1967): 791; Calvez, p. 27. 9 "Rooted and Grounded in Love," in Pedro Arrupe SJ, One Jesuit's Spiritual Journey: Selected Letters and Addresses, vol. 5 (St. Louis: Institute of Jesuit Sources, 1986), §67. ,0 John Paul II, Rich in Mercy (Dives in Mi~ericordia) (Washington: USCC, 1981), §12. l~ The original text reads: "la service de la foi, dont la promotion de la justice constitue une exigence absolue"; the official Latin reads: "fidei servitium, cui promotio justitiae ut exigentia absoluta pertinet" (Acta Roman Societatis Iesu 16 [1975]: 330-331). The complete French and Latin texts are found on pp. 330-375. GC34's decree "Jesuits and the Situation of Women in Church and Civil Society" reaffirms this position (~8, p. 30). 12 "Justice in the World: Synod of Bishops' Second General Assembly," 30 November 1971, §6, in Joseph Gremillion, The Gospel of Peace and Justice: Catholic Social Teaching since Pope John (Mary.knoll: Orbis Books, 1976); pp. 513-529 at 520. 13 Charles M. Murphy, "Action for Justice as Constitutive of the Preaching of the Gospel: What Did the 1971 Synod Mean?" Theological Studies 44, no. 2 (June 1983): 298-311. ,4 Avery Dulles SJ, "Faith, Justice, and the Jesuit Mission," Assembly 1989: Jesuit Ministry in Higher Education (Washington: Jesuit Conference, 1990), pp. 19-25 at 24. ,5 Decree 4 states that the promotion of justice is both an "absolute requirement" of the service of faith (§2) and "an integral part of evange-lization" (§30). The decree gives no consideration to the marked differ-ence between the two statements. The latter would allow for apostolates not directly expressive of the promotion of justice; the former would not. Note that GC34's "Our Mission and. Justice" uses only the expression "integral part" when addressing the role of the promotion of justice in the Jesuit mission, fdr example, §1 (p. 6). 16 "Human Development and Christian Salvation," Origins 7, no. 20 (3 November 1977): 305 and 307-313 (hereafter, section and page are noted in the text). ,7 E.R. Achtemeier, "Righteousness in the Old Testament," in The Interpreter's Dictionary of the Bible (New York: Abingdon, 1962), vol. 4, pp. 80-85 at 84. ,8 p.j. Achtemeier, "Righteousness in the New Testament," in The Interpreter's Dictionary of the Bible (New York: Abingdon, 1962), vol. 4, pp. 91-99 at 91. ,9 Robert J. Karris OFM, "The Gospel according to Luke," in New Jerome Biblical Commentary, 48:39. 2o The New American Bible, Saint Joseph Edition (New York: Catholic Book Publishing Co., 1986), p. 16. 664 Review for Religious 2~ John P. Meier, Matthew (Wilmington: Michael Glazier, 1980), p. 39. 2., Eugene A. LaVerdiere SSS and William G. Thompson SJ, "New Testament Communities in Transition: A Study of Matthew and Luke," Theological Studies 37, no. 4 (December 1976): 567-597 at 581. 23 Origins 15, no. 44 (17 April 1986): 723, and Origins 14, no. 30 (10 January 1985): 498. First Response A his mystical experience at the river Cardoner, Ignatius described himself as "another man." As Martin Tripole sees things, that personal, fundamental change in a person remains the mission of the Jesuits today, and it is accomplished primarily by the preaching of the gospel. Using his own experience as a teacher of theology at St. Joseph's University, he argues that his job as a Jesuit in this situ-ation is to challenge students to question the values of the soci-ety in which they live, values which are mainly selfish, the values of the "me generation" which sound very much like the values Ignatius describes in the Exercises as those of the enemy: wealth, honor, and pride. The Jesuit does this by teaching his students the beauty of a life based on the beatitudes. But Tripole's concern is that this mission has been upstaged by an emphasis on social justice in the Society of Jesus since the days of its 32nd General Congregation and the publication of its famous document "Our Mission Today: The Service of Faith and the Promotion of Justice." The unfortunate consequence of this has been a lapse of memory. Jesuits have forgotten that social jus-tice depends--at least for the Christian--on a personal conversion to Jesus' understanding and way of life. What this means con-cretely in the situation of Jesuit schools is that Jesuits do not chal-lenge the secular values which students are taught as members of American society, but are content to teach them that they are good Christians if they volunteer their time or money to some good social cause. Thus Tripole sees the present emphasis in Jesuit schools on service, learning, and volunteering as deficient. It does not get at the root of the matter. It does not challenge and change the val- September-October 199~ 665 Tripole ¯ The Roots of Faith-and-Justice ues of students, their sense of themselves. It does not pay sufficient attention to the gospel itself. He admits that it is always hard to preach the gospel authen-tically. Teachers who want to challenge the values of their stu-dents have to examine their own as well. The social-justice approach, on the other hand, is much easier. It deals with action, The present emphasis in Jesuit schools on service, learning, and volunteering does not get at the root of the matter. It does not challenge and change the values of students, their sense of themselves. not values. It is acceptable to the larger society. It does not require great soul-searching. In short, it is a work, something external, whereas the preaching of the gospel demands first of all the changing of one's heart and mind and soul. And here Tripole can call on Ignatius for support. Ignatius was convinced that any permanent and worthwhile result must begin with the interior of the person and work from there out to external action. The social-justice approach, on the other hand, does not work that way. It begins and ends with external actions and leaves hearts untouched. So Tripole is calling for a return of the Jesuits to an emphasis on the preaching of the gospel. The effort to create a just society will follow from this preaching. But it is the observance of this proper order-- faith first, then works--which he sees as having been lost by those who have made faith and justice synonymous. Unless this primary emphasis on the gospel itself is main-tained, Trii~ole fears, Jesuits will become simply social workers. Moreover, many of their traditional works, since they will not be able to justify themselves as works of social justice, will be aban-doned. Higher education, at least in some of its disciplines, say mathematics, would be on this list~ For how can the work of a Jesuit professor of math be understood and justified as a work of social justice? As he sees it, the commitment of the Jesuits to justice as the criterion for its service of faith was the result of the spirit of the times, the late 1960s and early '70s, the time when society at large and the Society of Jesus were in a crisis of self-identity, when 666 Review for Religious eight hundred Jesuits left the Society each year, many perhaps because they found the priesthood a hindrance rather than a help in their attempts to do justice. Moreover, such efforts have not produced a better world. Thus he would claim that it is now time to correct this mistake, to put justice in its place, and to get back to preaching the gospel and thereby building what those who emphasized social justice wanted to build but failed to build, a more just world. Tripole's argumentation is appealing. How could any Christian deny that he or she wants to preach the gospel and believes in the beauty and truthfulness of the life Jesus describes in the beat-itudes? But then the question emerges: Must not the preaching of the gospel be fruitful? And what kind of fruit is called for today? Ignatius was a practical man. He looked at his situation and then decided how to bring the gospel to effective expression. What then is the effective expression of the gospel demanded of Christians today? It is the building of a just society for our world. Therefore Jesuits should be involved in it. And the only difference between this effort 'today and the efforts of Ignatius and earlier Jesuits is that Jesuits today recognize that economic structures are morally charged and changeable. Thus their effort to change them is simply the modern way of preaching the gospel effec-tively. It is the concrete application of the gospel to the situation at hand. And whether this effort is labeled integral to or consti-tutive of or essential to the gospel is really secondary. But it itself is necessary. Otherwise faith stands convicted as dead. Gerald F. Finnegan sJ Assistant professor of theology St. Joseph's University Second Response InmUSt agree with Father Tripole's suggestion that we need a ew formula to express the Society's understanding of its works, goals, and overall mission. Furthermore, I support the proposition that the varied apostolic endeavors of Jesuits are most likely to be both accurately described and properly justified by September-October 199Y 667 Tripole ¯ The Roots of Faitb-and-3~ustice the formulary which calls us to "the service of faith through the promotion of a Christian and human culture." It seems to me that to leave unchallenged and unchanged GC32's statement that the mission of the Society is "the service of faith, of which the promotion of justice is an absolute require-ment" brings us face-to-face with a task which I am not sure is either valid or necessary. It seems also to be a task which smacks too much of the kind of enterprise taken up by Procrustes. For staying simply with GC32's formulary seems to suggest either that we have to cut the legs out from under certain of our apostolates or that we have to stretch mightily our understanding of what justice is all about and of what in fact it takes in order for a work of the Society to be considered as one which is promotive of that justice. If I understand GC32's formulary correctly, when it says that the promotion of justice is an absolute requirement for the service of faith, it means that unless we are promoting justice we are not serving faith. To me the truth of this idea is neither obvious nor necessary. If ultimately we Jesuits are called to work for the sal-vation of human beingsand if faith is a sine qua non for salvation, then clearly the focus of our concern and labor must be on estab-lishing and enhancing the conditions which make it possible, and even easier for individuals to respond affirmatively to the initia-tive of God's love and grace in their lives. Clearly, one way in which the atmosphere conducive to the birth and flourishing of faith is created is by seeing to it that God is not lost in the exhaustive scramble that takes place when vari-ously marginalized and oppressed people must scratch and claw their way through situations in which their basic human rights are denied and their personal dignity is violated. In light of the full richness of the meaning of redemption--namely, that human beings are saved as whole persons, as spirit and body--it makes eminent sense to say that we as Jesuits must have concern not only for the spiritual well-being of others, but also for their tem-poral or material welfare. Indeed, I seriously do.ubt that the Good News of salvation can be effectively shared without our seriously attending to somehow improving the human condition. But I must maintain ~hat there are other valid and necessary ways for Jesuits to work in the service of faith without being insen-sitive to prevalent injustices or varying forms of oppression and without in any way doing an end-around run in the face of any social or political realities which affront human dignity. There '668 Review for Religious are simply other ways to serve faith besides promoting justice, and there is absolutely no guarantee that the effect of promoting justice is the service of faith. In itself, promoting justice does not necessarily serve faith. Promoting justice may indeed be a way for us as Jesuits to work out our salvation, but promoting justice in .itself may do nothing or little to encourage and facilitate the sal-vation of others, which is pre-cisely what we Jesuits are supposed to be about. I am all for more equity and less oppression and injustice, but when people become temporally and materially better off, then what? Working to improve the material and human status of others is noble and necessary, but it is not our ultimate work and not our final norm for apos-tolic involvement. Working to ensure that people come to have more of the good things of life is fine, but the message must be loud and clear that "the more" is to be used and enjoyed "tan-tum quantum," that is, only insofar as it serves to establish and enhance union with God. In other words, the good things of life are meant simply to help us, all of us, on our return journey to God. This means that all of us have to live and prosper in the light of God's reign. And so, although there is reason to rejoice if the poor become less poor and less oppressed and less forgotten and less powerless as a result of our Society's labors, nonetheless, it seems to me that the joy for us as Jesuits might well be tempered or conditioned until we know the answer to this question: Have these same people, newly lib-erated from the chains of injustice and oppression, remained resis-tant to the strong temptations to self-complacency and self-assertion which already lead so many of us to ignore provid-ing a place for God in our lives? I am left with these two questions: (1) Would it not be more honest and reflective of the actual work of the Society to expand Promoting justice may indeed be a way for us as Jesuits to work out our salvation, but promoting justice in itself may do nothing or little to encourage and facilitate the salvation of others, which is precisely what we Jesuits are supposed to be about. September-October 199~ 669 Tripole ¯ The Roo~s of Faith-and-Justice the formula articulated by GC32? and (2)What exactly would be lost by such an expansion? Vincent J. Genovesi Professor of Christian ethics St. Joseph's University Third Response The Mission of Jesus and Our Mission Today Somewhat serendipitously, the liturgical readings for the Sunday following the weekend discussion reported in these pages were eas-ily related to the theme of the discussion. 14/-hat follows is an adap-tation of the homily given in the St. Joseph 's University Chapel for the third Sunday of year C. Local references have been elim-inated. A few words have been added from the 34th General Congregation, which was in session at the time. Wlive in a time when everyone seems to be writing mis- V V sion statements--schools, parishes, religious orders and communities, organizations of all sorts. At their best, these state-ments address, in a fresh and updated way, who we are and what we are about. One such effort has been the recent 34th General Congregation of the. Society of Jesus, a gathering of about 230 Jesuits from around the world, attempting to say what it means to be a Jesuit in 1995. Another recent effort had members of Congress proclaiminga "Contract with America" on the same front steps of the Capitol where presidents deliver their inaugu-ral addresses. In today's readings from Scripture, we have two similar expe-riences. Nehemiah (8:2ff) and Luke (4:14-21) probably would not know what we mean by mission statement, but in fact Ezra and Nehemiah are proElaiming a mission statement for the Jews who have returned from exile in Babylonia, and Luke has Jesus at the beginning of his publiF life proclaiming his mission statement, his statement of who he is and what he was about. As we listen, we are obviously challenged to ask who we are and what are we about. About 350 B.C. the Jews had returned from Babylon to reestablish themselve~s in Jerusalem, but they were confused, much 670 Review for Religious like today's resettled and repatriated refugees, and they needed leaders to help them to find themselves. Ezra the priest is trying to renew them spiritually, and Nehemiah is trying to renew them politically and socially. Ezra and Nehemiah together remind them of their roots as the people of God by reading the Law, the compilation of God's revelation to them and their traditions as the Jewish people. They redis-cover themselves in their roots and come together as community. From a murmuring, discouraged gro.up of individuals, they become a believing, worshiping community. In the Gospel, Luke is introducing Jesus at the beginnifig of his ministry. He too reaches back to roots, Jesus' roots in the Suffering Servant of Isaiah, to describe who Jesus is and what he is about. He is to bring glad tidings to the poor, to proclaim lib-erty to captives, sight to the blind--probably not wha~ his hear-ers expected to hear. Various scripture scholars point out that Luke's Jesus inher-ited the social realism of the Israel into which he was born. He would have seen his people surrounded by various degrees of bondage, oppression, and poverty, and he would have seen the alleviation of this situation as an intrinsic part of their salvation and, therefore, of his mission. He would go about transforming social systems in a distinc-tive way. For disciples he chooses not the socially influential, .but the powerless and, in Matthew's case the despised. He reveals a predilection for little pe6ple, the least favored. He uses power riot to dominate, but to free and to serve. He follows, in fact goes far beyond, the model of the Suffering Servant, who gave his life so that his people might live. As we listen to Nehemiah and to Luke, we are being chal-lenged to spell out our mission statement as Christian commu-nity in 1995. Will it sound more like Jesus in the synagogue or more like the Contract for America on the steps of the Capitol? We live at a time when men and women all around us-- Democrats, Republicans, Perotians, and whatever--are ti~rning their backs on the poor, on immigrants (legal and illegal), and even on victims of violence and abuse. Lest we blame this on politicians, remember that all too often they are simply telling us what polls sugge.st we want to hear. Much of this mean-spirited agenda is supposedly what white mid-dle- class males and the "Christian Coalition" want. We hear that Septentber-October 199~ 671 Tripole ¯ The Roots of Faitb-and-3~ce we have done enough for those on welfare, the poor, and "for-eigners." Now we must look out for ourselves, get ours first, save America first. We h~ve done enough for "them." Let "them" now help themselves. What would Jesus say to us if he were beginning his public mission here in this chapel today? Are there any fewer poor than in his day? Of course not. The number is now in the billions. In this country, the richest in the world, one of every five children is poor arid faces a lifetime of poverty. Imagine what this means in wasted humanity. Are there any fewer captives? Of course not. There are over 45 million refugees and displaced persons in the world, 80 percent of them women and children, trapped in violence, oppression, meaning-lessness. Are there fewer blind? Of course not. We see millions suffering from physical, spiritual, and intellectual blindness of every kind. The big difference between 2000 years ago and today is that we, not Jesus, are challenged to open up the scroll and make Isaiah's words ours. Thirty years ago Vatican II situated the church, not on the m~untaintop above all of the turmoil of the human condition, but down in the trenches with women and men struggling to live in the midst of that turmoil: "The joys and the hopes, the griefs and the anxieties of the men of this age, especially those who are poor or in any way afflicted, these too are the joys and hopes, the griefs and anxieties of the followers of Christ" (Gaudium et spes, §1). Twenty years ago the Society of Jesus spoke of its mission as the "service of faith, of which the promotion of justice is an absolute requirement"; since then, Jesuits and their colleagues have been trying to spell out what that means. It is sometimes said that the church's (and the Society of Jesus') interest in justice questions and in the poor is a remnant of the '60s and '70s and that it is a third-world issue not necessarily relevant to us today. We are told that we need to broaden our agenda and move on to other issues. But we have to be blind not to see that injustice, poverty, and oppression are as prevalent today as in the '60s and '70s, if not more so, and that we in the "first" world, with our own problems of violence, abuse, and neglect, are not that much more devel-oped than the "third" world. Thus it is that the recent Jesuit general congregation did not weaken, but rather strongly reaffirmed, the 1975 commitment to 672 Review for Religious a "radical life of faith that finds expression in the promotion of jus-tice for all." The international and cultural context for this com-mitment is spelled out in much greater detail, and the fundamental importance of faith is emphasized, in these words of the 34th General Congregation: "The aim of our mission., is the service of faith. The integrating principle of our mission is the inseparable link between faith and the promo-tion of the justice of the kingdom" (Interim Documents, p. 5). Work on behalf of justice is linked to the work of evangeliza-tion, inculturation, and interreli-gious dialogue. The agenda is broadened to include human rights, the sanctity of human life, the global interdependence of peoples and the environment. Within such a perspective, this is hardly the time to retreat from the mission of Jesus, "to bring glad tidings to the poor, to proclaim liberty to the captive, to give sight to the blind." Rather, it is a time to stay the course in the face of an ever more expansive agenda before us. Paul's letter to the Corinthians gives us an important insight for the ongoing task. In the Body of Christ, each of us has a different contribution to make, so that the It is sometimes said that the church's interest in justice questions and in the poor is a remnant of the '60s and '70s and that it is a third-world issue not necessarily relevant to us today. But we have to be blind not to see that injustice, poverty, and oppression are as prevalent today as in the '60s and '70s, if not more 20. total, collective effort may be successful. None of us can be involved in every cause for justice which comes to our attention, but a reading of the Gospels, the documents of Vatican II, and our most recent Jesuit congregational documents would argue that v~e need to be involved in at least one. We can pursue justice in various ways. Some of us will be more the activist, some more reflective. Many strengths are needed to solve the problems we face: the persistent work of the activist, the careful analysis of the scholar, the concerned prayer of the contemplative. September-October 199Y 673 Tripole ¯ The Roots of Faitb-and-3~stice Perhaps in the .past we have been too sweeping and too sim-plistic in our emphasis on justice; It is interesting to note one very moving exchange on the floor of the Jesuit congregation betweeri Latin Americans and those from formerly Communist countries. Both groups acknowledged how they had misread each other's motives in the past. There is no doubt that work for justice needs to be combined with strong faith if it is to be most fruitful for the kingdom and if we are to have the strength we need for the long haul. Work for justice needs to be combined with caring love if it is not to become harsh and vindictive. It needs to be part of an effort to transform culture, inculturate gospel values, if it is to have lasting, widespread significance. It must be linked to a total effort at evan-gelization for the same reason. Each of us will be able to bring one or more of these strengths to the table, each plays a different role within a complex agenda. The endless agenda left to us by Jesus, and made more explicit in the church in recent years, leaves more than enough for each of us to do in integrating faith and justice in our lives. Charles L. Currie SJ Adjunct professor of theology St. Joseph's University Many foreign missionaries depend upon people like you who donate subscriptions for them to Review for Religious. To start a subscription for a deserving missionary, please send $24 to: Review for Religious ¯ 3601 Lindell Blvd. ¯ St. Louis, MO 63108 To pay by credit card, phone: 314-977-7363. 674 Review for Religious JUDE D. WEISENBECK Ecumenism a Scripture Mandate for Religious Our theme's images of "weaving" and "fabric" are indeed captivating as they relate to our present purpose. The theme affirms that the ecumenical vision, far from being an optional and ancillary dimension of religious life (or, holding to the image, a hem or a fringe), is so integral to our vocation that removing it would run the risk of caus-ing the entire garment to unravel. I hope here to focus reflection. To accomplish this, I believe we need to move away from the natural tendency to ask, "In what ways can religious communities contribute to the goals of the ecumenical movement?" and toward that self-understanding whereby we recognize ecumenism as being at the very heart of what it means to be a reli-gious. Promoting Christian unity is not merely something that is appropriate for religious to be engaged in; it is so integral to our way of life that religious life without an ecumenical thrust would be like religious life without a love for the poor or without concern for peace and justice issues. Undoubtedly an immediate reaction on the part of some might very well be: "Spoken like a true ecumaniac! Jude D. Weisenbeck SDS presented the following (here slightly revised) as the keynote address at the national consultation (Albuquerque, New Mexico; 28-30 April 1995) of men and women religious engaged in ecumenism. He is the director of the Office of Ecumenism for the Archdiocese of Louisville. He may be addressed at Flaget Center; 1935 Lewiston Drive; Louisville, Kentucky 40216. ecumenism September-October 1995 675 Weisenbeck ¯ Ecumenism a Scripture Mandate for Religious Sharing life to the fullest is what I mean by wholeness. In turn I think of the ecumenical movement as promoting the sharing of life. Turn them loose and they will try to make ecumaniacs out of all of us." Please do not respond in that way without first hearing me out. The perspective embraced here rests upon three simple but firmly held convictions: (1) The Scriptures call Christians to wholeness in all of its marvelous dimensions. (2) Religious life is about responding to this call to wholeness in an especially com-mitted way. (3) The ecumenical movement is fundamentally about restoring wholeness to the entire family of God's people. I agree with Michael Kinnamon who, in various recent talks, tenders his conviction that unity is at the very heart of the Good News. It is not one among many themes, nor is it peripheral; it is central to all that the gospel stands for. In the plan of God, shared life is the norm, and it is division that needs explanation. Sharing life to the fullest is what I mean by wholeness. In turn I think of the ecumenical move-ment as promoting the sharing of life. This is a positive idea and an ideal toward which the Scriptures constantly call us. As per-vasive as brokenness may be in our experience, it is still a depar-ture from the norm. Brokenness is something to be deplored, not something to be taken for granted, much less accepted. For reflec-tive sages of centuries past, it was very disconcerting to find our world full of conflict, pain, and suffering. This needed an expla-nation. They concluded that it could not have come from God and is not part of God's original plan. Broken bodies lack wholeness. Divided families lack whole-ness. Communities split apart by dissension and conflict lack wholeness. The church, fragmented into thousands of denomi-nations, lacks wholeness. All of these are in some ways similar to the pieces of a puzzle still in the box. Everything that is needed to complete the picture is there, but until they are put together in their proper relationships, the puzzle just is not a complete pic-ture. It lacks wholeness. I would like to explore this scriptural call to wholeness in somewhat greater detail. The first image I offer for considera- 676 Review for Religious tion is one from the Book of Genesis. What do we find there? We find the creation story, a story about bringing harmony out of chaos. Consider the elements in this image: ¯ the earth was without form and void; ¯ darkness was over the face of the abyss; ° a mighty wind swept over the surface of the waters. We have an image of darkness, formlessness, emptiness, tur-bulence. Enter God bearing gifts: ° light in regulated rotation for night and day; ¯ the ordered relationship of water and dry land; ¯ fertility, resulting in fresh growth, seeds, fruit, young animals, and children; ¯ water, teeming with countless creatures and moistening the dry earth; ¯ an enormous diversity of plants and animals sharing life in harmony: fish for the seas, birds for the air, animals for the land; ° the human species, man and woman, sharing their life in their own wonderful diversity; ¯ the harmonious ordering of all things, each in its own designed relationship to all other creatures. A primary image of the entire story is that of shared life in all its goodness. God shares the divine life through creation; all crea-tures share the divine gifts with each other. Shared life is the norm. Conversely, death, confusion, shame enter when life is no longer shared. Adam and Eve decide to take what is not theirs, and the rest is history. The Hebrew Bible and Jewish tradition to this very day are rich in their contributions to this theme, as is evidenced by that remarkable document entitled "Guidelines for the Catechetical Presentation of Jews and Judaism in the New Testament" issued in 1986 by the United States Catholic Conference. A few pas-sages will suffice to illustrate the point: The Jewish understanding of God's reign is of universal harmony and wholeness (shalom), in which all the peoples of the earth will gather to worship God. This understanding of the End toward which all human history is oriented pro-vides a constant and present challenge to Christians and Jews (for example, Is 2:11 and Is 25; Mi 4:4). (Dr. Eugene September-October 199Y 677 Weisenbeck * Ecumenism a So4pture Mandate for Religious J. Fisher and Rabbi Leon Klenicki, In Our Time, p. 64) This sense of wholeness and unity is intended to mark both the hearing of God's word in the synagogue and the festive Sabbath meal in the home (p. 65). The great Jewish festivals underscore in different ways this constant journeying toward wholeness (p. 65). Elizabeth Johnson echoes these sentiments when she com-ments on both the Hebrew tradition and the New Testament: At the heart of [Jesus'] preaching was the symbol of the reign of God. Taken from the Hebrew tradition, this sym-bol signifies what the state of affairs will be when God is recognized as the One on whom everyone sets their hearts, when God finally reigns . The reign of God is the situ-ation that results when God's will is really done. VV-hat is God's will? As revealed in Jesus, God's will is our well-being. God wants the wholeness, the healing, and the salvation of every creature and of all of us taken together. The reign of God, then, involves justice and peace among everyone, heal-ing and wholeness everywhere, fullness of life enjoyed by all. It is what the Scriptures call the situation of shalom, peace experienced not only as the absence of war but peace as the fullness of life. (Consider Jesus, pp. 51-52) When an ecumenist quotes Scripture, especially the New Testament, one normally expects that John 17:20-23 (Christ's famous prayer for unity) will be cited. It is, of course, a beautiful and appropriate prayer. However, it is not the only New Testament passage with ecumenical significance. I would like to suggest that John 10:10 is also very much to the point. Christ says, "I have come that humankind may have life, and may have it in all its fullness." This statement is set in sharp contrast to the work of the thief who comes to steal, kill, and destroy. It is within this context--that we may have life in all its full-ness- that Jesus' preoccupation with healing must be understood. One of the most pervasive images of the gospel is that of Christ engaged in healing. This includes not only physical healing, but also the healing of minds and hearts and souls. The stories of the woman at the well, of Nicodemus, of the forgiveness of sins, and of the resurrection itself are all instances of the healing of minds, hearts, and souls. Living life and sharing life to the fullest are the norm; it is brokenness ~nd division that are the exceptions and departures from the norm. 678 Review for Religious This naturally brings us to my second firm conviction, namely, that religious life is about seeking wholeness. For religious life is about living the Gospels in the most perfect way possible. We call it responding to the evangelical counsels. We take this so seriously that we make public vows to God to do so. We respond to the call to bring wholeness into our own personal lives and to bring wholeness to a very broken world. During the past couple of years I have been involved with a project at the Cathedral of the Assumption in Louisville, Kentucky, called Caring for the Soul of the Community. This ecumenical project explores spirituality from a wide range of per-spectives, and it leads me to conclude that, for almost all people, spirituality is an attempt to get in touch with ultimate goodness. It is a desire to possess life in all its fullness, the life which Jesus promises us. It is that yearning for wholeness. Is that not what religious life also is about? And what stands in the way of possessing life in all its fullness is the same today as in the Garden of Eden--the refusal to share life. It is the incli-nation to take for ourselves what does not entirely belong to us or to keep for ourselves what is designed to be shared. We live out our lives in community, not only the immediate community of our religious sisters and brothers, but the larger communities making up our church and ultimately the entire fam-ily of God. Consequently, our concern for wholeness must extend beyond ourselves to the various circles of larger communities of which we are a part. Individually we can never be fully whole unless the entire community is whole. Our call, then, is to seek wholeness for the entire community. This brings us to my third basic conviction, that the ecu-menical movement is a response to the call to seek wholeness for the entire Christian community we call the church. The church is broken, fragmented, divided. Healing this brokenness, this frag-mentation, this dividedness and bringing wholeness to the church are what the ecumenical movement is all about. This has to be a matter of grave concern to those who take the gospel seriously. Members of religious communities may not take the broken-ness and the dividedness of the church for granted any more than we may take poverty and injustice for granted. The entire church suffers, and the people for whom the church is a sacrament of Christ's love suffer, when doctrinal differences and other dis-agreements divide members of the church one from another. Septe~tber-October 199Y 679 Weisenbeck ¯ Ecumenism a Scripture Mandate for Religious A divided church is both a scandal and a handicap. It is a scan-dal because persons professing the kind of conversion required by baptism prefer to go their separate ways rather than to continue in dialogue and prayer until irreconcilable church-dividing con-troversies are settled. It is a handicap because the life of the church and the life-giving powers of the church are not fully and mutu-ally shared both by its members among themselves and with those who need the church that they may live life to the fullest. Is not a failure to reach out in love to those separated from us in some sense a failure to live our vow of poverty to the fullest? We keep for ourselves what should be shared with others. Is not our failure to attempt to enter into relationship with other Christians who are not in communion with us a kind of disre-gard for our vow of chastity? Instead of observing celibate chastity for the sake of freeing ourselves to cultivate the numerous other relationships required for a healthy Body of'Christ, we retreat into a celibacy of aloneness in which shared life is seriously inhib-ited. And our vow of obedience: here is where the prayer of Christ for unity is disregarded if we fail to take seriously the mandate to work for unity both within and among the Christian communities. If a divided church is both a scandal and a handicap, then also a religious not concerned for the unity of the Body of Christ is an anomaly. Life cannot he lived to the fullest without sharing life. Promoting unity among Christians is both a mandate of the Sacred Scriptures and an integral part of the very fabric of reli-gious life. Kansas Sunflower bright and bold nodding in the breeze splash of color; smile of God sunshine for the road. Mary E. Penrose OSB 680 Review for Religiou~ BERNARD SEIF Too Deep for Dogma ~otnieS y oenalry bfeivfoe rme itlhees afowuanyd ainndg foofu onudre do wasn r elictetlnet lmy oasn a1s9t8e6ry, .j uAst bit of divine synchronicity, I often wondered--now I know it was much more than just a bit, it was a gloriously large dose. The juxtaposition of the two communities has led to great joy and new life for many people, clear signs of the intervention and presence of our Creator. I always knew the ashram, which is what I will call Arsha Vidya Gurukulam for purposes of simplicity, was nearby, Ashram is a generic term for a spiritual community in the Hindu tradition, much like a monastery in the Christian tradition. A gurukulam, more specifically, is a very special Hindu community where one or more gurus (also called swamis) live and teach, passing on the wisdom of revelation, holy scripture, the practice of meditation, and so forth. Not only did I know that the ashram was nearby, but I knew that it resonated with what seemed to be an ageless long-ing within me for a deeper experien.ce of Eastern traditions. Thomas Merton's love of the East had long nourished a similar love within me. Dom l~ede Griffiths' many years of living and guiding Shantivanam Ashram in south India, wherein Christian and Hindu traditions meet without loss to either tradition, but rather enrichment, long fascinated me. My own energies in more recent years have been spent largely in the foundation and running of the Salesian Monastery. I had, Bernard Seif SMC wrote for our July-August 1992 issue. He continues living .his monastic life and sharing it with others through the practice of clinical psychology and spiritual direction, with part-time ministry at the Jesuit Center for Spiritual Growth. He may b.e addressed at the Salesian Monastery; HC 1, Box 455, Frantz Road; Brodheadsville, Pennsylvania 18322-9630. Septentber-October 199Y 681 Seif ¯ Too Deep for Dogma however, wandered onto the property of the ashram a few times during those years, but did not get too far. Most of that was due to my own timidity. On one reconnoitering I spoke with a teenage boy who had stopped on his bike for some reason along one of the paths. We felt a warm and lively connection. We chatted for five or ten minutes and then both of us left, happy for the encounter. The only prob-lem was that the boy was speaking Hindi and I was speaking English. Neither of us understood, on a surface level, a word of what the other was saying. Deep in our hearts, however, we knew that there was a connection. Such is the kind of connection or dia-logue which I would like to present and encourage in this all too brief. Once when one of my sisters, who is a Sister of St. Joseph of Chestnut Hill, Philadelphia, was visiting our monastery with a mutual friend, another Sister of St. Joseph, we traveled over to the flea market situated on the grounds of a drive-in theater across from the ashram. My hidden agenda was to get the three of us over to the ashram and explore it a bit. After purchasing some discount cereal and dented cans of decaffeinated coffee, we walked across the road and onto the property. This time I caught a glimpse of the top of the temple on our way and was able to fol-low the paths which lid to it. Peering in the windows we could see a few hundred people sitting peacefully on the floor. I was hooked. I needed to be in there. As we went to an entrance, a smiling man with an Indian accent welcomed us and encouraged us to go into the temple. Before I knew it we all had our shoes off, had left our recently purchased items out in the hall, and were sitting on the floor before a man dressed in orange robes who spoke in English and every once in a while sang something in Sanskrit which the community repeated. I was mesmerized. My sister, on the other hand, was mesmerized by the hole in my white running sock. The gathering began to break up for lunch; I wanted to stay but knew I had my visitors to attend to, and so we left to con-tinue o.ur journey even though we were assured of a welcome at lunch with the ashram community. Tha.t night as I sat quietly reviewing the day, thinking and praying about its events, I picked up some of the literature I had taken from the ashram. There was a sheet of paper announcing some classes being given by Swami Tadatamananda with a little picture of him printed on it. Mthough I had never met him, did not even know if he spoke English, I 682 Review for Religious knew at some very deep level that we would become good friends, and so it has come to be. After a weekend students' class, which the Sunday morning lectures are called, I introduced myself to "Swami T," as people affectionately call him. There was an immediate smile of recog-nition when I mentioned who I was. He had read about our monastery in the newspaper a year or two before and had saved the article to look us up one day. Knowing how precious the gift of time is, I am always cautious about taking up the time of another and thought of keeping our encounter brief. The swami, however, made me feel so wel-come that we sat down and had coffee and talked for a long time. The upshot of that meeting is that our community is graced with his presence on a regular basis, coming to us several times a week for Evening Prayer (and sometimes Eucharist), dinner, chapter, and some private time together. During this time I tutor the swami a bit in counsel-ing (I am a clinical psychologist), and he teaches me Vedic chant-ing. We have shared our spiritual journeys with one another and experience an ease and honesty which brings joy to our hearts. Both of our communities are supportive of our relationship. The other monastics and our associate members enjoy the swami's presence, and the sharing of our spiritual heritages (which often is experienced as one heritage) is mutually enriching. In fact, Swami T has now become an associate member of the monastery. More recently Swami Dayananda, founder of the ashram and a venerated teacher throughout the world, asked me to come and speak at a Christmas gathering in their community about Christ and Christmas. What a thrill it was to offer the Good News in an atmosphere of mutual dialogue and respect. No one was or is trying to convert the other. We are simply shar- Before I knew it we all had our shoes off, had left our recently purchased items out in the hall, and were sitting on the floor before a man dressed in orange robes who spoke in English and every once in a while sang something in Sanskrit which the community repeated. September-October 1995 683 Seif ¯ Too Deep for Dogma ing our experience of the sacred and finding a profound unity therein. Such is the experience of a group that has long been dia-loguing on this deeper level of prayer, rather than on dogma, called the Monastic Interreligious Dialogue.~ This group is made up primarily of Hindu, Buddhist, and Catholic monastics from throughout the world. My friends and my spiritual director tell me that they see my excitement as I talk about this part of my spiritual journey. They see the life that it brings to me and others. I sometimes expect them to say something like "What next?" yet they encourage me to continue on in the way that the Lord is leading me these days. With a grateful heart I must admit that I too wonder "What next?" Yet what does it matter? My recent spiritual experiences have helped me to live, better than ever, in the spirit of our Salesian charism peacefully in the present moment. The day that manifested the reality of East-West dialogue which is carried on at a level deeper than dogma occurred shortly before Christmas when the Salesian Monastery and the ashram held a joint puja (Hindu worship service) at the monastery. The form was totally Hindu and the content totally Christian. The service enacts the welcoming of an honored guest. Oil lamps blazed in the oratory as incense and flowers were offered. We chanted the doxology in Sanskrit. Hindu and Christian alike touched foreheads to the ground before the Blessed Sacrament. Even the newspaper reporter eventually took off his shoes, respecting the holy ground on which we stood. The presence of God was palpable in the oratory, and I saw tears glisten in the eyes of my friend at one point. There was absolutely no division among us. We were all experiencing the same God. In conclusion, I encourage fidelity to one's faith tradition as well as all forms of dialogue, but I believe that we cannot wait to hammer out agreements on paper. Praying and meditating together is a form of dialogue which bonds us without any need to leave the tradition one comes from. Nor does it create a hybrid religion. When one is properly grounded, there is no threat of these things happening. Rather, it takes us deeper into the won-der of who we truly are to the Source from which we all come. Note ~ A bulletin is available; write Bulletin of Monastic Interreligious Dialogue; Abbey of Gethsemani; 3642 Monks Road; Trappist, Kentucky 40051. 684 Re~v~ iew for Religious CURT CADORETTE Catholicism in the Social Order of a New Era On I0 April 1995 Newsweek, a weather vane of American middle-class sensibilities, displayed a close-up picture of Pope John Paul II on its cover. The pre-Holy Week edition fea-tured an analysis of the pope's recent encyclical, Evangelium vitae, a lengthy and important document that calls into question the ethical assumption of the developed world or, from John Paul's vantage point, the lack thereof. Calling for the creation of "a cul-ture of life" rather than "a culture of death," the pope criticizes the materialism of the developed world, birth control, abortion, euthanasia, and capital punishment. The encyclical is unprece-dented in its intensity and cohesion. Social analysis, characteris-tic of his early encyclicals such as Laborem exercens, is linked with reflection on personal and social ethics, a theme in his more recent writings. In the pope's estimation, we stand on the brink of catas-trophe, tempted by nihilism and violence that already claim mil-lions of victims every year and may destroy us all if left unchecked. In Evangelium vitae John Paul is a social analyst and social ethi-cist. He calls on individuals and societies to reflect deeply on their behav, ior and the contemporary social order, affirming what is good and rectifying what is deficient in the light of humankind's innate dignity and transcendence. His plea is that we see and treat each other as God-given gifts rather than as opponents or objects and thus counteract the destructive violence that afflicts us. Curt Cadorette NIM holds the John Henry Newman chair in Roman Catholic Studies at the University of Rochester. His address is 430 Rush Rhees Library; University of Rochester; Rochester, New York 14627. September-October 199Y 685 Cadorette ¯ Catbolicis~n in the Social Order The common wisdom that Roman Catholicism is nothing more than its hierarchy, or even the dominant Christian church in the Western world, is wrong, both theologically and demographically. The reactions to the encyclical were equally predictable, from "challenging" to "monstrous." Some critics pointed to the pope's nai'vet4 about free-market economics and the inevitability of casu-alties in a rough-and-tumble world. Some members of the pro-choice movement characterized the encyclical as another exercise in Catholic misogyny. Since the encyclical's critics had to read and analyze 198 pages of heavy prose in just a few days, we can assume that their analyses require further refinement. In any event, Newsweek proves that the title of this article is germane. Catholicism is a national and international part of the social order. Some rejoice, some lament, but none can deny that a religious insti-tution with nearly a billion peo-ple is a significant force in the contemporary world. However one assesses the current papacy, (and prudent analysts are advised to wait several decades before deciding its historical fate) there can be no doubt that John Paul II has helped make the Catholic Church a more significant interlocutor in social dis-course. Beyond the shallow categorizations of John Paul's ideas lie a great deal of thought, analysi;, and passionate concern about the modern world. Of course, many people, including loyal Catholics, disagree with some of his ideas. H+ speaks from a Eurocentric vantage point and understands the institutional church in a profoundly hierarchical way. Like all of us, he has his contradictions. He feels others' pains but refuses to deal with aspects of the institutional church that sometimes cause pain. Although he is a student of modernity, he is essentially a medieval man. The memory of Christendom seems to control his imagi-nation and make him deeply wary of post-Enlightenment plural-ism. He questiofis a civilization predicated on materialism, convinced that a return to Christian values can somehow rem-edy our global ills. Although many people resonate with his crit- 686 Review for Religious icism of modernity, many also question his vision of Christendom, in large part because of the historical record of the church itself. Institutional Catholicism suffers from a credibility problem. Fortunately, the question of credibility is being addressed by ordi-nary Catholics who are remaking the church to which they belong. We need to focus on these people as much as on the papal persona to understand what contemporary Catholicism is really all about and how it affects the social order. "Real" Catholicism Media images of Catholicism, of course, are only marginally accurate. In today's world, news has been commercialized. It is sold in package form to consumers who pick and choose accord-ing to their tastes. More troubling, however, is the erroneous assertion that what the media calls Catholicism is Catholicism. Impression to the contrary, popes, bishops, and priests, as well as the church in the United States, are only a tin.y part of what is now one of the most culturally, linguistically, and politically diverse rgligious institutions in the world today. The common wisdom that Roman Catholicism is nothing more than its hier-archy, or even the dominant Christian church in the Western wo~ld, is wrong, both theologically and demographically. Such assumptions have been incorrect since the 1960s when the center of gravity in Catholicism moved from the developed to the devel-oping world. The bishop of Rome now presides over a religious community that is more African, Asian, and Latin American than American and European. Catholicism is undergoing profound internal change as millions of non-Western people, most of whom are economically poor and politically marginalized, enter its ranks as full members. In effect, Catholicism is becoming more catholic with all the growing pains and confusion such expansion entails. The "in" words these days among Catholic theologians are con-textualization and inculturation, that is, how to take the basic insights of the Catholic tradition, translate and then transplaht them in the different soil of the developing, non-Western world. Contextualization and inculturation are well under way. New vari-eties of Catholicism are emerging that are making the Catholic community, locally and globally, a stronger, more credible force. To understand correctly the role Catholicism plays and will play in the social order it is imPerative to look beyond its leaders September-October 1995 687 Cadorette ¯ Catholicism in the Social Order and institutional structures. The heart and soul of Catholicism has been and always will be the people who make up the Catholic community. Today that means hundreds of millions of people in the developing world whose culture, economic values, and polit-ical traditions are vastly different from people in the developed world. In 1979 Karl Rahner, the great Jesuit theologian, tried to assess the significance of Vatican II, a council he helped shape more directly than any other theologian. Rahner recognized that Vatican II, great achievement that it was, really marked the end of the "second age" of the church. In his mind, one of the greatest achievements of the council was the fact that it gave license to non-Western peoples to create new forms of Catholic thought and life consonant with their diverse histories, cultures, and approaches to the sacred. Rahner was convinced that Catholics in the developing world would be able to do new things with their faith that would reen-ergize Catholics in the developed world. Indeed, by the year 2000 almost 70 percent of the world's Catholics will live in the south-ern hemisphere. (In the United States 50 percent of American Catholics will come from so-called minority groups, largely Hispanic and Asian.) This means that Catholicism is about to enter a new "third phase" marked by an unprecedented internal diversity. The globalization of Catholicism is now a fact whose consequences have already altered its internal and external life. New ways of understanding and explaining the Catholic vision have emerged, forever altering theological discourse. Institutional structures, more and more the responsibility of lay women and men, are being recreated. The way the Catholic community responds to its social environment has changed dramatically. In a church made up largely of poor and oppressed people, prophetic challenges to injustice and its corollary, martyrdom, have become commonplace. I want to focus the rest of this article on these changes and what they mean on a deeper level for Catholicism, both internally and as a institution that is part of a global social order. As a postscript we will focus on the American Catholic church and its place in the global scheme of things. Modes of Theologi, cal Discourse Theology was understood in early Christianity as reflective living rather than verbal or written discourse about faith. By the 688 Review for Religiolts third century, however, Christian thinkers were busy devising a sophisticated mode of theological discourse that relied on Hebrew and Christian Scripture as well as classical philosophical language. Isaiah and Jesus, as it were, met Plato and Aristotle. Augustine and Aquinas systematized Christian thought in impressive ways and had a profound impact on Western history. Their theology is structured, logical, deductive, and dualistic. This type of theo-logical discourse has legitimacy, but it also has limitations. Few people can fol-low it other than trained intellectuals and, like all professional languages, it often becomes an end in itself. The problem of Western theological language becomes more acute when non-Western people are involved. Because their cultures and histories are different, Western theology rarely meets their needs. Their faith is strong, but their patience with imported theological discourse is limited. They recognize the difference between the medium and the message and insist on their right to cre-ate theologies that reflect who they are culturally and historically. Perhaps one of the most significant decisions of Vatican II was the. decision to encour-age non-Western Catholics to use their own language and expe-rience to explain their beliefs. This may seem like an innocuous and abstract shift, but it really is quite revolutionary, theologi-cally and politically. Abstract theological language is being replaced by context-specific discourse about faith done by people who confront grinding poverty, injustice, and violence. Suddenly~, theology has become the voice of the voiceless, something it has not been for centuries. It is intellectually and existentially provoca-tive, as well as socially engaged. Since the council grass-roots theological discourse in the developing world has burgeoned. It is now impossible to keep up with the vast amount of theological literature coming out of Latin America, Africa, and Asia. Just as intellectually sophisticated as European and North American material, third world theology nonetheless displays special characteristics, most notably rooted- Perhaps one of the most significant decisions of Vatican II was the decision to encourage non- Western Catholics to use their own language and experience to explain their beliefs. September-October 1995; 689 Cadorette ¯ Catholici~n in the Social Order ness and passion. It draws on many provocative sources--the Hebrew prophets, the Beatitudes, Catholic social teaching, and the day-to-day experience of ordinary people. It is contextualized intense reflection on how faith can help transform society. This new theology, often called liberation theology, is no threat to the integrity of Catholicism. To the contrary, it is a vital component in its survival. It enriches an ancient tradition with a new vocab-ulary and point of reference. As Gustavo Gutidrrez has put it, liberation theology is dis-course on Christian faith done from "the underside of history," a part of the world inhabited by most Catholics, past and present,l Indigenous Catholics in the Andes are beginning to create a the-ology that speaks of their great reverence for the earth, the Pachamaraa, a symbol which speaks of the feminine side of God and the sacredness of the earth as the common womb of life. Korean Christians have incorporated concepts like ban, or trauma-induced anger, and minjung, a word that connotes the spirit and genius of the poor and oppressed, into their theological writing and liturgical life.2 These are signs of energy that instill hope. Western theology will not disappear, but in the third millennium it will be seen as part of a larger whole, one vocabulary and set of images among many. More important is the fact that Catholic theology now reflects the experience of people heretofore over-looked and victimized. Their history and hope are thus kept alive in a social order that often disregards and even kills them. Ecclesial Evolution and Political Society Not only will theological discourse be different in third-mil-lennium Catholicism, community structures and leadership will be too. As peoples create their own varieties of Catholicism they will construct new types of community. For centuries, most Catholics have thought of Catholicism as something that flowed from the top down--from pope, to bishop, to pastor, to parishioner. This model, however, is beginning to change. For more and more peo-ple in both the developing and developed world, Catholic iden-tity is not something conferred by infant baptism, but rather something a person acquires as an adult who enters a believing community, assimilates the tradition, and begins to see him- or herself as part of a larger Catholic whole. Today base communi-ties and even large parishes are made up of people whose self- 690 Review for Religious understanding as Catholic is more intense and articulate. Engagement within the community and the community's rela-tionship to the larger social whole are therefore more focused and consequential. Catholic identity, defying the laws of history and hierarchy, increasingly flows from the bottom up, changing the self-under-standing of the church and its social role. In many parts of the developing world, the Christian community is a real political force. Committed to an incarnational spirituality which insists that God is present in history and nature, members of base com-munities struggle for justice and social transformation in soci-eties scarred by violence and oppression. The Christian churches in South Africa were at the front of the struggle against apartheid struggle. In Haiti base communities provided refuge for the per-secuted and food for the hungry despite military repression. Precisely for this reason, of course, prophetic individuals and committed communities have faced the wrath of the mighty who often brand them as subversive. The label, in fact, is correct since Christianity lived well is subversive. What is really remarkable, however, is the depth and commitment of many Catholic Christians who are willing to risk their lives for their faith and the world they live in. Saints and martyrs abound in contemporary Catholicism. Most of these saints and martyrs are ordinary, name-less people, and that frequently overlooked fact may be the most important political datum in the history of contemporary Catholicism. Their sanctity was gained in Catholic communities intent on doing justice and transforming history. Spirituality As a central part of a person's identity rather than a religio-cultural label, Catholicism serves as a vision or spirituality that helps people achieve a more integral and respectful understand-ing of their own selves as well as a more engaged and positive relationship with the larger world. The incarnation, as central Christian symbol, speaks of God's love and commitment to all human beings, women and men with particular languages and cultures. This symbol validates their specificity. In a world marked by a violent preiudice against the other as inferior by dint of race, class, gender, and culture, the incarnation is both an indictment of such violence and a call for transformation in the institutional Septentber-October 1995 691 Cadorette ¯ Catholicism in the Social Order church and in society. Despite the fact that millions of human beings are deemed nonpersons by oppressive economic and polit-ical systems, a truly Catholic spirituality insists that each of them is a gift because of the incarnate God it believes in. It denounces injustice and makes justice real by accepting these people in all their specificity. Liberating spirituality is not developed abstractly but rather in a living community that is dialectically engaged with the larger world. Base communities address people's brokenness and chal-lenge their members to transform those economic and political forces that oppress them. Much of liberation spirituality revolves around the central symbol in Jesus' life and mission, the reign of God. As contemporary scripture scholars have pointed out, Jesus understood God's reign concretely. It was not a future event or abstraction for him, but something he saw happening in first-century Palestine. Even today, when a broken person is healed, when a community celebrates Eucharist in the midst of oppres-sion, or when a believing community helps bring about even mod-est social change, we see signs of God's reign transforming history. Spirituality is really a synonym for visionary political holiness.3 As the poor and oppressed begin to understand themselves as graced, an insight that oppressive social systems try to deny them, they have a powerful impact on their social environment. Great tech-nical skill is required to transform society. Social technology alone, however, is mute and unappealing. It requires a human voice and poetic imagination. A spirituality aimed at integral justice must also include stories, song, and dance--lessons people in the devel-oping world teach eloquently through their spirituality. Beauty is as much an antidote to iniustice as economic and political plan-ning. It is an unequivocal no to deforming violence. Given its multicultural makeup, contemporary Catholicism can play a vital role in forging a liberating spirituality. By affirming the beauty of many people it can be a living embodiment of political holiness. A U.S. Catholic Postscript The history of Catholicism in the United States is a fasci-nating story of disenfranchised immigrants coming to life, By hanging on to and affirming their religious identity, Irish, German, Polish, and Hispanic immigrants managed to gain a foothold in a largely Protestant society and eventually make a significant con- 692 Review for Religious tribution to the United States. Their success would not have been possible without parochial schools and neighborhood parishes. By the 1960s American Catholics were part of the mainstream, and the United States was the better for it. As full members of the middle class, however, United States Catholics run the risk of forgetting that they were once the "other" and forgetting the "other" in their midst. Luckily, the American Catholic church is not static. New Hispanic, African, and Asian Catholics are mak-ing the American church more diverse than ever before. Many of these groups are poor and politically powerless. Their experi-ence of oppression cannot be overlooked. If Catholics cannot understand and defend their fellow Catholics, then what good is American Catholicism? Middle-class Catholics cannot hide in suburban parishes and satisfy themselves with a type of "Catholicized" civil religion. In a country separated by racial and class divisions, they are called to exemplify inclusion and real justice, virtues that are central to Catholicism and a democratic political system. Given their place in the world, American Catholics also have to remind themselves that they have "made it" in an empire and that this empire unfortu-nately is responsible for a great deal of suffering in the world. They need to keep in mind that their tax dollars have trained third-world dictators in the School of the Americas, some of whom have murdered committed Catholics and non-Catholics in the developing world, and even American missionaries. They need to tell themselves that as people with voice and vote they can do something about their country's foreign and domestic policy. American Catholics have to raise hard, responsible questions about national policy and the way we wield our enormous might. That is a right and obligation American Catholics have towards their fellow Catholics and their country. Real patriotism requires responsible th6ught about our national and international policy--something Dorothy Day, Thomas Merton, and more recently the American bishops have said with eloquence. Many political analysts have pointed out that Middle-class Catholics cannot hide in suburban parishes and satisfy themselves with a type of "Catholicized" civil religion. September-October 199~ 693' Cadorette ¯ Catbolicis~t in the Social Order we are in the midst of a deep national crisis. We need people of vision, men and women with a deep spirituality and commitment to the public realm, to find our way out of the cul-de-sac we find" ourselves in. Squabbles between liberals and conservatives have become meaningless. We need people with vision and integrity who defy political categories. American Catholics can make a sig-nificant contribution in political discussion as representatives of an American Christian denomination that embraces more social classes and races than any other and a religious community of global proportions. The pluralism of American Catholicism is its greatest asset. It has much to contribute to the debate about who we are as a nation and our role in the international arena. The Catholic community does not have all the answers nor does it pretend to, but it is hardly shy on experience, wisdom, or com-mitted people. If it can live up to its own vision and be truly inclu-sive, just, and joyful it will have made an enormous contribution to the body politic. Of course, inclusion, justice, and joy do not rain down from the heavens. They require work which heaven asks of American Catholics. There are those, of course, who do not welcome a Catholic voice or presence in the social order. Often, they are working with an erroneous understanding of what Catholicism is, rooted in a misunderstanding of what Catholicism was. As new types of Catholicism come to the fore, this prejudice hopefully will decrease. There are more astute and hostile people, however, who oppose Catholicism not for what it was, but for what it is. They recognize the subversive potential of a religious tradition based on the incarnation and universality of grace. The Catholic vision, lived deeply, threaten~ their economic and political interests. Ironically, some of Catholicism's most implacable foes call them-selves Catholics, as recent events in Latin American tragically demonstrate. One can only hope that the example of people like Oscar Romero, Dorothy Day, Ita Ford and Maura Clark will call these people to conversibn, for their own sake, that of the Catholic community, and the world at large. We must keep telling our-selves that there is ground for hope, that our religious traditions, the liberties made real by the Enlightenment, responsible sci-ence, and homespun genius can lead us out of our current quandary. The social order can and must be transformed. The question we must ask ourselves is what role we will play in its transformation. Can we and will we respond to that powerful 694 Review for Religious spirit of liberation at play in our world or will we resist it? The answer to that question is enormously consequential for each of us as individuals and for the world we all inhabit. Notes ~ Gustavo Gutierrez, The Power of the Poor in History, trans. Robert R. Barr (Maryknoll: Orbis Books, 1983). 2 Chung Hyun Kyung, Struggle to Be the Sun Again: Introducing Asian Women's Theology (Maryknoll: Orbis Books, 1990), pp. 53-73. 3 Pedro Casaldfiliga and Jos~ Maria Vigil, Political Holiness: A Spirituality of Liberation, trans, paul Burns and Francis McDonough (Maryknoll: Orbis Books, 1994). Listen! Listen to your life. Listen and be still. Listen to the endless fall of endless silence. Listen with the ears of the sentinel alert to the sounds of the night. Listen to the years cresting over forgotten days, soundless, breaking infinitely slow. Do not speak. Gather together your life, and let time well slowly up from your depths and collect it as you might spring water in a cool dipper. Thomas More Page CFX September-October 1995 695 RICHARD J. HAUSER Finding God in Daily Life: Ignatian Spirituality's Heart The Jesuit poet Gerard Manley Hopkins calls attention to a fact of all created being in his "kingfishers" sonnet: Each mortal thing does one thing and the same: Deals out that being indoors each one dwells; Selves--goes itself; myself it speaks and spells, Crying I, Vhdt I dd is me:for that I came. Every created being is endowed by God with an inner nature and ac.ts accordingly--"selves"; in this it glorifies its Creator. And so with us human beings. We are endowed by God with a specific nature, indeed with the very image and likeness of God. Further we have been given God's own Spirit to assist us in expressing our inner being--the same Spirit that guided Jesus. But, unlike our fellow crea-tures, we humans need not always act according to our deepest selves. We alone of all creatures are given the choice of whether or not to follow the laws of our inner being. And so in his Spiritual Exercises Ignatius of Loyola gives us guidelines for recognizing God's movements within our hearts. He calls them Rules for the Discernment of Spirits. For Ignatius discernment is sim-ply the art of listening to our inner selves and learning to recognize (discern) movements that arise from the Holy Richard J. Hauser SJ is director of the graduate programs in theology, ministry, and spirituality at Creighton University. A comprehensive treatment of his thought on discernment can be found in his book Moving in the Spirit: Becoming a Contemplative in Action (Paulist Press, 1986). His address is Creighton University; 2500 California Street; Omaha, Nebraska 68178. 696 Review for Religious Spirit (our true selves) from those which do not. Traditionally the skill is called discernment of spi

Issue 10.1 of the Review for Religious, 1951. ; JANUARY 15, 1951 o Schools of Spiri÷ualify .o . ° . oG. Augustine Ellard 0BenedictineS. prifid a li÷y ' Bernard A. Sause '~ . .; 2 °,Behol~l This Heart ° ' ' C.-,A. Herbs÷ Quinqubnnial Repor÷ .~.° ." . . . . . . . AdamC. Ellis Minis÷er of ~'he Sacramen÷s . ClarenCe McAullffe How Are Your Eyes? . M. Raymond C!,~sic on HigherPraye~ . ~,. JeromeBreunlcj Destiny" o{ ReligioUS Women . william B. Faher~ Questions and Answers Book Reviews R Vli::::W FOR Ri::LI IO.US VOLUME X JANUARY, 1951 NUMBER CONTENTS SCHOOLS OF SPIRITUALITY~G. Augustine Ellard, S.J .3 ON ACTUAL GRACE . 6 BENEDICTINE SPIRITUALITYmBernard A. Sause, O.S.B . 7 BEHOLD THIS HEART---C. A. Herbst, S.,I .1.6. OUR CONTRIBUTORS . 19 QUINQUENNIAL REPORT, 1951--Adam C Ellis, S.J .2.0. UNWORTHY MINISTERS OF THE SACRAMENTSm Clarence McAuliffe, S.J .25 NEW APOSTOLIC CONSTITUTION . 32 HOW ARE YOUR EYES?--M. Raymond, O.C.S.O .3.3. HOME FOR TUBERCULOUS SISTERS . ' 38 CLASSIC ON HIGHER PRAYER--Jerome Breunig, 8.J .3.9. REPRINT SERIES . " . , ¯ 46 THE DESTINY OF RELIGIOUS WOMEN~WilIiam B Faherty, S.J.47 BOOK REVIEWS-- Meaning of Fatima; Vocation to Love; Graces of Interior Prayer 51 BOOK NOTICES . 52 BOOK ANNOUNCEMENTS . 54 QUESTIONS AND ANSWERS 1. Voting in Local Chapter . 54 2. Pastor as Confessor for Religious . 55 3. Admittance of Ex-Novice . 55 4 Proper.ty Acquired after Profession . . .55 5. Meaning of "Religious" . . 56 6. Adding to Holy Father's Blessing . 56 REVIEW FOR RELIGIOUS. January, 1951, Vol. X, No. 1. Published bi-monthly : January, March, May, July, September, and November at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Marys College, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter January 15, 1942, at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Adam C. Ellis, S.J., G. Augustine Ellard, S.J., Gerald Kelly, S.J. Editorial Secretary: Jerome Breunig, S.J. Copyright, 1951, By Adam C. Ellis, S.J. Permission is hereby granted for quota-tions of reasonable length, provided due credit be given this review and the author. Subscription price: 2 dollars a year. Printed in U. S. A. Before writing to us, please consult notice on Inside back cover. Review ~or Religious Volume X January--December, 1951 Published at THE COLLEGE PRESS Topeka, Kansas Edited by THE JESUIT FATHERS SAINT MARY'S COLLEGE St. Marys, Kansas REVIEW FOR RELIGIOUS is indexed in the CATHOLIC PERIODICAL INDEX Schools ot: Spiri!:u li :y G. Augustine Ellard,'S.J. IT IS A SIGN of the richness of the Church's spiritual life" that in it there should be "schoolsof spiritu.ality.'" Not even a gre~t saint could well represent that life in all it phases; to illustrate its we~ilth and depth and variety all the saints together would have to be called forth. No individual person nor indeed, any association of them, no matter" how holy and perfect they might be, could ade-quately e:~emplify all the different aspects and facets of the interior life. On the one hand thefecundity of Catholic doctrine is inex-haustible, and on the other the variations among men and women; their needs, providenti~al destinies, potentialities, and sb on, are innumerable. Given these two sources, namely, the fertility of what the "Church offers and the endless dissimilarities among men, it is inevitable that there should be within the Church groups having somewhat diverse conceptions of what pertains. to the spiritual life and then actually carrying them out in corresl~ondingly various ways. As in nature, so aiso in the supernatural order of grace the gifts of God are.most highly variegated. ~'There are ,~arieties of gifts, but the same Spirit. And there are varieties of ministrations, and the same Lord. And there are varieties of workings, but the same God,. who worketh all things in all. But to each is given the manifesta-tion of the Spirit for the general profit." (I Cor. 12:4-7--West-minster Version.) To make up the whole Mystical Body of Christ and keep it functioning in accordance with the divine design.it is necessary th'at there should be different systems of members occupying different places in that great mysterious organism and discharging different forms of activity, even in the cultivation of the interior life and of the love of God. "For as the body is one.and hath many~members~ and all the members of the body, many as they are, form. one bogy; so also it is with Christ. Now ye are the .body of Christ, and.sey-erally his members: - And God bath appointed sundry inthe Church, first apostles, secondly.prophets, thirdly teachers.': (I C0.r. 12: 12, 27-.28-:-'Westminster Version.) As the various.organs Of the body, the heart for instance and the brain, posses~ at the sa~me.time a certain unity and a certain diversity of life, so also the .Mystical.Body of. G. AUGUS~FINE ELLARD Reoieto for Religious Christ must have among its numerous members, all sharing in one life, some who specialize, say, in contemplation and others in action, some who emphasize this virtue and others who excel in that. The revelation vouchsafed to us by God in the New Testament is a complete whole, made up of parts, however, which taken by themselves are unmistakably different. Nobody could fail to dis-tinguish the phases of it presented by the Synoptic Evangelists, by St. John, and by St. Paul. Abstractly, a school of spirituality is a distinctive system of doc-trines, theoretical and practical (principles and practices), pertaining ¯ to the pursuit of Christian perfection. Concretely, it is the group of persons who propose or use that system. These schools differ from one another in much the same way, and for much the same reasons, as the saints who typify them differ from one another. The limits of these schools are somewhat indefinite, and not everybody would enumerate them in just the same way. Tanquerey, in The Spirit'uat Life, distinguishes these eight schools in the modern Church: Benedictine, Dominican, Franciscan, Jesuit, Carmelite, the School of St. Francis de Sales, the French School of the Seventeenth Century, and the School of St. Alphonsus Liguori (xxxii-xlvi). Influence of Religious Orders From this enumeration one might feel tempted to conclude that the schools of spirituality are about the same as the great religious orders after which most of them are named. 'As a matter of fact the respective orders do occupy a leading position in them. However, the schools themselves are much more extensive and less closely bound together. Thus, for example, presumably most people who are in Franciscan.or Dominican parishes would follow their pastors in their spiritual systems. But also sometimes one who belongs, say to a Redemptorlst parish would be a member of the Third Order of Mt. Carmel, and then very probably his sanctification would for the most part follow the Carmelite pattern. Moreover, all those who read Franciscan or Dominican authors and mold their interior devel-opment predominantljr in accordance with the ideals which they find therein would pertain to these same schools. Being Catholic and orthodox, all schools of spirituality have very much in common. Their essential cores are identical. They all have the same dogmatic basis, the same moral principles, the same general ideal of perfection, namely, total love of God, the same prin-cipal means to realize friar objective, and in general whatever is char- danuarg, 1951 SCHOOLS OF SPIRITUALITY acteristic of the Catholic spirit. Over and above these common and fundamental elements each school has its own distinctive notes. One prefers to seek light and inspiration from certain dogmas and another from others. Thus the French School of the Seventeenth Century shows a very special pre-occupation with the doctrine of the Incarnation. There may be different conceptions of God in the sense that different divine attri-butes or aspects are emphasized: think of .Dominican spirituality and God as Prime Mover in contrast .to the Carmelite and God as the All. The various virtues get various treatments: of all the schools the Franciican gives most attention to poverty. With regard to action and contemplation there are conspicuously different orienta-tions; this divergence is well exemplified by the Carmelites and the Jesuits. In Benedictine asceticism the liturgy plays a most prom-inent role; in that of St. Alphonsus and his sons its place is at least less. Somewhat contrastive attitudes are cultivated toward the sacred humanity of Christ: notice the Franciscan tender devotion to the crib and cross as opposed to Jesuit energetic imitation of Christ in His apostolic activity. In some spiritual groups and their doctrines there has been much of the speculative, element; in others, a mini-mum. A historical example of this opposition in tendency is the Rhenish School of the fourteenth century (Eckhart, Tauler, Suso, Ruysbroeck) and the reaction it provoked in such writers as Thomas ~ Kempis. Tendencies to be Avoided With respect to the divergence between schools of spirituality there are two exaggerated and contrary tendencies that are bad and ought to be avoided. One is to minimize or slur over the differences that really do exist and divide them. A narrow and unintelligent 'zeal for the un, ity of Catholicism leads some people more or less to overlook or deny the variations of form and doctrine that are dis-cernible in the rich interior life of the whole Church.~ There is indeed unity in essentials, but the accidentals are far from uniform-ity. One would as reasonably attempt to cover over the differences that exist between the religious orders and their diversified spirits. Real divergences between systems of spiritual doctrine and practice ought to be acknowledged. Oftentimes they offer new light and stimulation to one's personal religious life. In any case they are part of the yariety and beauty that pertain to the Church as the spouse of Christ. 5 G. AUGUSTINE ELLARD The opposite fault is to magnify or overemphasize the distinc-tions and diversities between schools. After a11, these differences, though they are important in certain ways, belong to the accidentals, and leave the essentials unchanged throughout the whole Catholic body. Various phases of dogma are accentuated, but the general dog-matic background is identical. The ideals pursued by all are sub-stantially the same, that is, total love of find collaboration with God, with minor variations to suit special purposes or characters. Some stress this virtue and some that, or they blend them together in differ-ent proportions, but ultimately the great Christian virtues are the same for all. In each of the schools one may recognize the essential family likeness that demonstrates their Catholic origin and nature. Finally, it would be fallacious and unjust to rate one school above another. Human insight is not keen enough to gauge pre-cisely the merits and deficiencies of the various schools as they exist objectively and in the sight of God. But relatively, and as far as we can judge, each one of these schools is best suited and adapted to cer-tain groups of persons within the Church. In most cases Divine Providence gently and naturally and imperceptibly makes us pupils in this or that school. That there may be unity, harmgny, and organic development in one's interior life, it is as a rule advisable to keep fairly well within the limits of some one system. This prin-ciple will not prevent those who are more or less mature in their spiritual growth from availing themselves of whatever is best in all of them. Thus the supernatural life and beauty of the Church will ever become richer and richer. ON ACTUAL GRACE The excellent book, With the Help of Thy Grace, by John V. Matthews, S.J. (REVIEW, Vol. IV, pp. 66-67), is now being published in a revised and enlarged edition under the title, Actual Grace and the Spiritual Life. We are willing to underwrite the comment on the inside jacket: "The lucid appealing style of the author has turned what could be a difficult treatise into a simple, attractive and very helpful exposition of a mighty su.bject." The book is being published in the "Recall to the Spiritual Life Series" by the Mercier Press, Cork and Liverpool, 7/6. 6 Benedic!:ine Spirit:uali!:y Bernard A. Sause, O.S.B. MOST persons likely to be consulted about vocation to monas-ticism would probably consider it wise and discreet to emphasize its gratifying features: the beauty of the monastic home, the traditional love of the liturgy, the dignity and consolation of the work usually assigned to the monks, and especially the guar-antee of peace, security, and tranquility. Although he is often commended for his breadth of vision and prudence in governing,. St. Bene~lict does not belong to this school of,thought. It would be difficult to imagine a more forbidding and chal-lenging reception of an aspirant to the religious life than that which he prescribes in his Rule. "The newcomer is not to be granted easy admittance to the enclosure; he must be tested for four or five days to see whether he bears patiently the harsh treatment offered him and the difficulties of admission; he is placed in the novitiate under a mas-ter skilled in the art of winning souls, but who is made to sound most unpleasantly so;'the poor novice is tried repeatedly in all patience--a phrase that is quite meaningless unless one has lived its interpretation at the hands of an experienced master; the year of trial is devoted to showing him all the hard and rugged things through which we pass on to God; the Rule is read and explain.ed to him under the harsh term of "the law." (See Holy Rule of St. Benedict, Ch. 58.) There is more in the same vein. As one reads this chapter of the. Rule, this thought courses throughthe mind: St. Benedict begins with the assumption that a vocation is the consecration of a life to God's service; and while he willed it to be viewed with all the calmness and imperturbability of a life-long perspective, and was willing to make reasonable allowances, he knew that not a moment was to be wasted. Mortification, sup-pression of sinful man's inclination to evil, and the supreme impor-tance of the sacred obedience which with a distinctive forc.e dominates all monastic effort, are all integral parts of fashioning a character according to "his Rule. In harmony with that plan, which has stood the test of more than fourteen centuries, they can be begun, and con-tinued, only in high seriousness. A Spiritual Famit~l St. Benedict did not found an order in the legal, sense of the word. ¯ He wrote his Rule for an ideal monastery, for one moderately-sized BERNARD A. SAUSE Review for Religious family, governed by an Abbot who is believed to hold the place of Christ. (Ch. 2) Even to this day there is among all the followers of Benedict no more deeply cherished religious principle than the autonomy of the individual abbey. Those who lack more extensive acquaintance with the history of Benedictine effort may think of a number of isolated, relatively small and independent houses as an anachronism in today's widespread tendency toward centralization, but Benedictines know the Rule's provision as the spiritual force that has enabled them to make their worthiest contributions to the spir-itual life of the Church. As a youth the Patriarch of Western Monasticism.had lived for three years in the cave above Subiaco. In the op.ening paragraph of Chapter 1 of the Rule, which was written years Iater, he makes it clear that every trace of the eremitical life has been abandoned: his monastery is a group of sons under the intimate leadership of a father who in all matters pertaining to this distinctive way of life is' believed to hold the place of Christ. Together with the eremitical form of religion, St. Benedict discarded numerous monastic observ-ances and traditions that had been generally kept in the Church until his day (he died March 21, 547). A study of the elements that Benedict rejected is interesting for establishing the positive concept of his way of life. For the excessive bodily severity of the Orientals was substituted a round of carefully regulated practices and ideals that could be adopted by all who were admitted to the monastic family. The individualis~tic and subjective piety that so often had prompted excesses and rigorism was simply prohibited: works of supererogation and mortifications which were not made known to the Abbot and which were undergone without his approval and blessing were imputed to presumption an~d vai~glory. (Ch. 49) Prolonged psalmody and arbitrary additions to the Divine Office were excluded. Prayer was regulated'~ the effort of the entire com-m'unity united under the spiritual leadership of the Abbot. It was thought of as the sanctification of the day's work, and the consecra-tion of the night. The meticulous selection of the Psalms for the different hours, which no one has dared to change in the intervening fourteen centuries, despite numerous changes in the arrangement of the Psalter for all other groups in the Church; the comparatively long night Office; the relatively short day Hours, .emphasize this idea. The centralized organization in the Church, especially in the Pachomian monasteries, was done away with, and the individual danuar~t, 1951 BENEDICTINE SPIRITUALITY monastic family became the self-sustaining, self-governing unit of monasticism. These instances are not to be thought of as exhaustive but are merely of a general pattern that bore the stamp of guidance by the Holy Spirit? and, humanly speaking, the experience of almost a half century of actual observance, most of it*with~the responsibility of guiding others as their Abbot. They result in a balance and har~ mony that is of the essence of the monastic character, and invariably one of its most discernible notes. All this is made to fit into the setting of the ~mall monastic fam-ily. Under the leadership-6f their father, in Christ, the brethren pray together all the hours of the Church's official worship. Together they offer as a body the Sacrifice of the Mass. The consideration of private prayer, recognized by all serious religious as most Valuable, nay indispensable, is limited to one sentence: "If another desireth to pray alone in private, l~t him enter [the oratory of the monastery] with simplicity and pray, not with a loud voice, but with tears and fervor of heart." (Ch. 52) One must be careful not to draw false conclusions from so brief a statement. The importance of private. prayer is in no way .minimized. Quite the contrary is "true, as is exemlSlified in the whole history of monastic endeavor. But it was not the concern of St. Benedict's legislation, which was the life of the monastic family. The bretl, lren work together; they eat in a common refectory. They sleep under one roof. Their whole life centers about the or,a-tory. Ideally the sphere of the activity in which "the Lord's work-man," as Benedict calls the monk in the Prologue to his Rule, is to fulfil the promises he makes to God on profession morning, is small. Before the altar for several hours each day he devotes his efforts to the sacred liturgy, that all-important work of God's glorification and the soul's sanctification to which, in Benedict's plan, nothing is ever to be preferred. The refectory, where he reminds the brethren they are to serve one another in charity, the recreation hall, the infirmary, and, generally speaking, the whole enclosure of the monastery, become the scene of the works of charity, brotherly love, co-opera-tion, and good zeal.2 aSee Pope Pius XI. Apostolic Letter, Unigenitus Dei Filius, March 19, 1924. Acta Apostolicae 8edis, 16 : 133. 2The nature of mofiastic autonomy is dealt with expertly and at length by Butler, Benedictine Monachism. London, Longmans, Green, 1919. Especially p. 200 f. BERNARD A, SAUSE Reoie~ for Religious The Opus Dei ' The constitution of the monastic family has its definite purpose and method of operation. The Master of Montecas~ino calls it a School of the Lord's Service. His followers read into the phrase an objectivity that distinguishes it from other schools of asceticism and striving for personal perfection. Fraternally united in common desires, intentions, efforts directed by; the Abbot, whose outstanding qualification for his office must be a knowledge and love of God's law and zeal and ability in imparting it, the brethren devote themselves to the service of the Lord, Creator and Heavenly Father.The visible expression of their objective is in their social prayer and offering of the Sacrifice, which is the official worship of the Church itself, com-monly designated by St. Benedict with the attractive term, Opus Dei, the Work of God. In this matter the Rule mirrors the Golden Age of the Fathers in their love of the praises ceaselessly offered to the Father in spirit and truth by the Spouse of Christ, the Church. Although this praising of God constitutes neither the purpose of the monk's existence,3 nor his exclusive task, it is certainly his most important, holiest, and noblest of works, as well as the most efficacious in serving the Church and drawing Heaven's blessings upon the faithful. Whatever the pressure of activity, all other efforts remain secondary to this conse-cration to God's glorification; nothing is to be preferred to the Work of God. (Ch. 43) Many factors enter into tl~e complexity of monastic liturgical life, but in all its detail there is no confusion: it is all to be reduced to the simplicity of seeking God's glory in all things.4 It is based on the intelligent creature's conscious dwelling in the divine presence which strives to pour itself out in the humblest praises of the Eternal Goodness. It realizes that whatever perfection is achieved in the ascetical order is the work of God in the human soul. True monks eagerly praise the Lord working in them.~ It is a lifelong giving of aThis question is treated most attractively by one of the Order's outstanding asceti-cal leaders, Dom Germain Morin. Morin, The Ideal of the Monastic Life Found in the Apostolic Age. London, R. ~ T. Washbourne, 1914. Ch. 7, "Liturgical Praqer." 4The Benedictine motto, Ur in omnibus gloriIicetur Deus (usually abbreviated U.I.O.G.D.), That in all things God may be glorified, was early chosen by the saint's followers. While it occurs in the Rule (Ch. 57) in an isolated question dealing with material goods and their disposal, it perfectly expresses the general purpose of the monastic vocation. ~This phrase, taken from the Prologue to the Rule, is a favorite of all the classic commentators, and is accepted as a workable definition of grace. 10 danuar~/, 1951 BENEDICTINE SPIRITUALITY thanks to the Father of Mercies, an unceasing acknowledgment and atonement of imperfection and fault, an ever-renewed plea to be worthy to perform those works which are pleasing in God's sight. The whole effort is carefully regulated, for the liturgy is the solemn, official, public worship of the Church. Whoever would participate in the glorification of God by a monastic choir, or even study its execution of the sacred liturgy, must set aside all concepts of prayer that admit of mediocrity and external-ism. Here the goal is perfection, the absolute best of which men are capable through correspondence with the grace of vocation. Natu-rally, many allowances must be made. All the days of his life the monk will be humiliated in his attempt to offer a worthy praise of God, or, in St. Benedict's favorite phrase, to perform God's work. Although he knows that his effort is unfailingly acceptable .before the Divine Majesty, and that scrupulosity must be avoided at all costs, the religious realizes full well that he will never attain the goal of his desires: as a special gift, importing a most privileged union with God, prayerful love far exceeds all of man~s other abilities. More realistically, the monk knows that he can never wholly set aside the dread of praying unworthily, an offense that would pro-voke the Divine anger. "Cursed be he that doth the work of the Lord deceitfully." (Jeremias, 48:10) By his calling the monk is a professional in the worship of the Church: all his distinctive duties must be thorougMy colored, and even, to an extent, absorbed, by prayer's domination of his life. He devotes several carefully chosen hours each day and night to the chanting of the sacred psalmody--ideally, hours around which all other occupations are made to center, not hours inserted into a crowded schedule after other duties have been granted first considera-tion. He dwells in the monastery (repeatedly St. Benedict calls it the house of God), whose site is carefully chosen to help keep him at a distance from the world's distractions. He is freed from secular concerns in order to be intent solely on giving glory to God and achieving his own spiritual welfare. All the necessities of life are provided for him, so that care for material things may present no problem: in harmony with the whole plan, the virtue of detachment (St. Benedict does not use the word poverty in the sense now uni-versally adopted by religious) is interpreted as implying not so much self-denial as the consecration to God's glory of all they possess by a family of property owners. The works of obedience assigned to 11 BERNARD A. SAUSE Revleu~ [or Religious him are a studied part of the program, not vice versa. The Individual's Progress Understandably, the Rule, composed in the second quarter of the sixth century reflects and interprets the worthiest thought of the Golden Age that had preceded it. Its concept of the Universal Church and of the individual autonomous unit of Christ's Mystical Body, under the headship of him who is firmly believed to hold the place of Christ, is singularly free from the influences of individualism and subjectivism that have so often plagued the Church in subsequent eras. In its unpretentious way--for it deals always with the family, a small unit~it accentuates man's social nature to a degree that may not readily be appreciated today. The choir's prayerfulness; the good zeal exercised within the monastic family (Ch. 72), and by the family in its external works; the spirit of obedience as the pres-ence of Christ in the midst of the brethren rather than a legalistic treatment of the superior's rank and authority; corporateness of vir-tue; love of local tradition--a family trait, certainly; concentration on being rather than the more modern exhortation to action, are trends, attitudes, and ideals which will want long and careful study from today's novice before he can successfully translate them into action. But however helpful attention to his social nature may be in aiding him to be a worthy religious and man of the Church, and however deeply he may have drunk of the doctrine that all good comes to him through his monastic family, whereas all evil befalls him only through separation from the sa.me,6 the monk is soon brought to the realization that he remains an individual. He must also care intensely for this phase of his spiritual formation. The force of the good example of those about him, the spiritual assistance of his companions in religion, the,brotherly word of encouragement, the exhortations, private and public correction of faults, the infinite variety that "the aid of many brethren" (Ch. 1) may assume, are perceived by the individual, primarily. They wield a great force in his moral life. Humilitg St. Benedict has been called, with excellent right, the Church's 6This question is proposed at length in the meditations on stability, the vow of attachment to one's monastic family in: Sause, Bernard A., O.S.B., The School of the Ldrd's 8ert~ice. St. Meinrad, Indiana, Grail Press, 1948. vol. 2, p. 57 f. 12 January, 1951 BENEDICTINE SPIRITUALITY Doctor of Humility. St. Bernard, St. Thomas, and other ascetical masters, quote his exposition of the virtue at length and without modification. Chapter 7 of St. Benedict's Rule is a spiritual master-piece and commands the attention of any person who would learn humility profoundly. It applies the virtue to every phase of relig!ous striving to serve God--from fearful, conscious dwelling in the Divine presence, to control of laughter and the manner of walking. Obedience The distinctive feature of Benedictine asceticism has always been recognized as the spirit of obedience--which in most of its mani-festations is scarcely distinguishable from Benedict's presentation of humility. Obedience harmonizes and makes powerful the spiritual forces in the life of every follower of Christ. Created to be balanced and mutually helpful in man's nature, in a limited likeness to the per-fect harmony in Jesus Christ, the, mutual aid between intellect and will was destroyed by sin. Even in the new order, under the Second Adam, with the light of faith and the sacramental aids for the will, the struggle continues all the days of man's life on earth. Obedience restores the harmony, and in a vivid sense makes the monk like his Divine Model. In the opening sentence of the Prologue to his Rule, Benedict" calls monasticism "a return to God through the labor of obedience." In a broad sense one may say t.hat every chapter that follows is an unfolding of that statement. Commentators on the Rule delight in referring to St. Bernard's emphasis on the love motive necessary for ideal obedience: "Perfect obedience knows no law. It is bound by no restrictions. It is not content with the limitations of profession, but is drawn by the most powerful impulse of the will, under the influence of grace, into the realms of love. It submits unhesitatingly to all thai is enjoined, with the vigor of a generous and cheerful spirit , . , and heedless of ways and means, is infinite in its liberty. It is willing to embrace even impossible things, and confident of God's help, obeys from love even in such extremes.''7 Ideal Approach St. Benedict's treatment of obedience may serve to focus the attention on a point that may not sufficiently be appreciated in reading any one of the four accepted Rules by the great founders of religious bodies. The Rule stresses ideal obedience. For Benedict Bernard, Liber de pcaeeepto et dispensationeo c. 6. P.L. 182:868. 13 BERNARD A. SAUSE Review for Religious there is no such thing as mediocrity, or mere extern'alsubmission. For him an act of obedience must be "acceptable to God and agree-able to men." (Ch. 5) The virtue permits of "no delay in execu-tion, as if the matter had been commanded by God Himself." (Ibid) The same zealous imitation of Christ out of love of God (Ch. 7, third degree of humility) expresses itself in phrases denoting the quality of the monk's submission, like: "the ready step of obedience," "without hesitation, delay, lukewarmness, murmuring, or com-plaint." (Ch. 5) It is to be performed cheerfully. Benedict never descends from his ideal. In his P~ule he treats only of perfect obedience; other than that he mentions only the punish-ments for disobedience. With him the emphasis is not on what must ' be done to fulfil the law: he takes that for granted. On that assumption he builds. Positive human law is generally concerned with the minimum necessary to preserve an ideal. St. Benedict is intent on the maximum that man can offer his Creator. The thought may be viewed from another angle: the more uni-versal a society, the broader the concessions and the more numerous the provisions of tolerance that must be made for the weaknesses of human nature, the more general and sweeping, and easy-of-acceptance the norms which must be shared by everyone. By contrast, the smaller and more unified the group, the more sharply defined and intensified its ideal. The monastic family for which th~ t~ule is designed is large enough to embody and give expression to the social principles of religious life in common. It is compact and unified enough to preserve the most distinctive features that mark a group of men devotedly seeking God. Tile Lectio Divina An ideal of this kind must constantly be fostered by every means possible: in this case obviously by study, instruction, exhortation, good example. St. Benedict, who drew no distinctions among those who gave acceptable proof of sincerely seeking God, realized the importance of what is today commonly called spiritual reading for monastic formation. He demands several hours a day of this pious exercise which was more a leisurely study and mastering of revealed doctrine than the fretful flitting from page to page that moderns call reading, more an approach to God than an-ostentatious acquaintance with titles, authors' li~¢es and styl~s of writing, rather for spiritual upbuilding (aedi[icatio) than faithfulness in fulfilling a half-hour of the day's horarium. 14 Januarg, 195, I BENEDICTINE SPIRITUALITY Nothing Is to Be Preferred to the Love of Christ If the spirituality of the sons of St. Benedict has a distinguishing mark, it is that it is eminently Christocentric. The Master of Monte-cassinb employs an identical expression three times: Nothing is to be preferred to the love of Christ. Every line o~ the Rule seeks to induce the monks to translate that love into action. In the fourteen and a half centuries of their existence, the reli-gious who have borne the name of the Patriarch of Western Monks have contributed only two insertions into the Roman Ritual: the Sign of St. Maur, imparted ycith a relic of the True Cross and desig-nated with the name of St. Benedict's first disciple only because he first imparted it, and because his name is invoked in the ceremony; ¯ and the blessing of the medal-cross of St. Benedict, which is likewise a manifestation of complete confidence in the Sign of Salvation. Love of Christ underlies Benedict's every appeal. The perfection of obedience is that "for the love of God a man subject himself to a superior in all obedience, imitating the Lord, of whom the Apostle saith, 'He became obedient unto death.' " The love motive for other works, which presupposes the ascent of all the degrees of humility, guarantees the perfect fulfilment of every virtue. As nothing else ever can do, love of Christ leads to the worthiest prayer, the most acceptable offering of the Sacrifice, to intimacy of union with God. Contemplative Nature or: Monasticism As the monk continues to live under the grace-filled inspirations of his professed way of life, and is careful to hold himself ever free from distracting attachments (however good they may be), he dis-covers something of the powerful attraction of recollectedness (he has outgrown insistence on rules of silence--Benedict speaks much more often of judicious and charitable speech than of £ilence), the way of humility, the filial fear, the spirit of compunction that leads to inti-mate union with God. His whole carefully-regulated life, the daily liturgy's richness of thought, the environment of the enclosure, his private prayer, separation from the world, the humble works of obe-dience, the consecration of his whole being to God at the altar, will not allow him to remain silent. Now he must speak to God--no longer only in the prescribed and official prayers, but freely, gener-ously, in his own words unhesitatingly addressed to his FatheL pouring out the protestations of his love. Correspondence with the graces of monasticism bege'ts a love so intense that it informs one's every action: it seeks every possible means to prove itself. When the 15 C. A. HERBST Review for Religfous professed person begins to live on this plane, he realizes that the Father of Mercies, who is never outdone in generosity, has fulfilled all the hopes of profession morning. He has learned the spirituality of Benedict.of Montecassino, Patriarch of the Monks of the West. That, in fact, is the promise of the Master to his every follower. In the concluding paragraph of the Prologue to his Rule, he states: "As we advance in the religious life and faith, we shall run the way of God's commandments with expanded hearts [that is, with an ever increasing generosity] and unspeakable sweetness of love; so that never departing from His guidance, and persevering in the monastery in His doctrine until death, we may by patience share in the sufferings of Christ, and be. found worthy to be coheirs with Him of His kingdom." "Behold This Head:. ." C. A. Herbst, S.J. THERE is a copybook seven by nine inches containing sixty-four pages treasured at Paray-le-Monial in France. It is the life of St. Margaret Mary written in her own hand, an account of her spiritual life and of the dealings of the Sacred Heart with her. Under obedience, with great pain, she wrote this Autobiographg. (Auto-biography: Life of Saint Margaret Marg Alacoque Written bg Her-self, Visitation Library, Roselands, Walmer, Kent, 1930.) From that little book, it seems to me, one can best learn to know, under-stand, and practice devotion to the Sacred Heart of Jesus. We learn there from her whose heart Christ found ready and so like His own, and from Our Lord Himself, the nature and practice of this world devotion which is everybody's devotion. One finds there a statement, a complaint, a request, and a promise. "Behold this Heart, Which has loved men so much, that It has spared nothing, even to exhausting and consuming Itself, in order to testify to them Its love" (.Autobiograpbg, No. 92). This is the " statement. "So much." How much? Love is proved by deeds rather than by words. "He loved me and delivered himself for me" (Gal. 2:20). "He humbled himself, becoming obedient unto death, even to the death of the cross" (Phil. 2:8). Our Lord, our Creator, 16 Januar~/, 1951 BEHOLD TH~S HEART came from eternal life to temporal death for love of us. "Who for us men, and for our salvation, came down from heaven; and was in-carnate by the Holy Ghost, of the Virgin Mary; and was made man. He was crucified also for us, suffered under Pontius Pilate, and was buried." All these wonderful feats of love our beloved Champion has done for us to win our love. And yet, in the very same breath with this statement of His love for us must come The complaint. ". and in return I receive from the greater number nothing but ingratitude by reason of their irreverence and sacrileges, and by the coldness and contempt which they show Me in this Sacrament of Love. But what I feel the most keenly is that it is hearts which are consecrated to Me that treat Me thus." (Ibid.) Iwonder who could count the insults and outrages committed against Our Lord in the Holy Eucharist these nineteen hundred years! I wonder who could calculate the amount of ingratitude and irreverence and sacrilege and coldness and contempt shown the Sacred Heart of Jesus in the Blessed Sacrament by religious, for these are the "hearts which are consecrated to Me." The deepest wounds and the ones slowest to heal are inflicted by rejected love. Men and women are driven to desperation and to self-destruction by this. Sins against Jesus Christ in the sacrament of His love wound His Sacred Heart very deeply. Sins committed by religious against the Sacred Heart whom they have chosen as their B~loved for life are especially hateft~l to Him. ~ Our Lord's Requests The request Our Lord made is manifold. "In the first place thou shalt receive Me in Holy Communion as often as obedience will per-mit thee, whatever mortification or humiliation it may cause thee, which thou must take as pledges of My love" (ibid.). Love longs for union with the beloved. Our Lord wants us to take His sacred Body and precious Blood in Holy Communion as food because food is most intimately united with us. He wants us to be united with ~he soul as frequently and continuously as possible, too. The mortifi-cation or humiliation frequent Communion might bring St. Mar-garet Mary in 1675, when it could easily be considered the mark of a presumptuous or proud soul is, of course, absent n6w. "Thou shalt, moreover, communicate on the First Friday of each month" (ibid.). The fact gives the clear, strong response to this request. One has but to enter a church on the First Friday and see a whole congregation rise as one man and go to Holy Commun- 17 C. A. HERBST Review [or Religious ion in Order to realize what.a revolution this desire of Our Lord has wrought. One readily notices that this request is more general than the nine consecutive First Fridays in reward fo~ which Christ made the "Great Promise." "Every night between Thursday and Friday I will make thee share in the mortal sadness which I was pleased to feel in the Garden of Olives, and this sadness, without thy being able to understand it, shall reduce thee to a kind of agony harder to endure than death it-self. And in order to bear Me company in the humble prayer that I then offered to My Father, in the midst of My anguish, thou shalt rise between eleven o'clock and midnight, and remain prostrate with Me for an hour, not only to appease the divine anger by begging mercy for sinners, but also which I felt at that time apostles~ which obliged me watch one hour with Me. shall teach thee." (Ibid.) to mitigate in some way thebitterness on finding Myself abandoned by My to repr.oach them for not being able to During that hour thou shalt do what I Each Thursday night Christ invites us to share in the sadness and agony of death He underwent during His Passion. He asks comp'hssion with Him, companionship, prayer for sinners, rep.aration for desertion by His apostles.These things are very consoling to the. Sacred Heart. Feast of the Sacred Heart "Therefore, I ask of thee that the Friday after the Octave of Corpus Christi be set apart for a special Feast to honour My Heart, by communicating on that day and making reparation to It by a solemn act, in order to make amends, for the indignities which It has received during the time it has been exposed on the altars" (ibid., No. 92). This was the climax of the desires of the Sacred . Heart. St. Margaret Mary celebrated this feast in a little way with her novices on St. Margaret's day, July 20, 1685. "This drew upon me, 'and also upon them, many humiliations and mqrtific.ations, for I was accused of wishing to introduce a. new devotion" (ibid., No. 95). It is a long and painful task to bring.into the liturgy the Church a feast founded on a private revelation, and its advocates also trod the way of humiliations and mortifications. But in 1765 the Holy Father Clement XIII approved the Mass and Office of the Sacred Heart. Plus IX extended it to th~ universal Church in 1856. It was raised to the rank of a feast .of the fir.st class with an octave by Plus XI in 1929. The same Sovereign Pontiff ordered that every year on the feast a solemn and specially formuiated act of reparation 18 danuar~, 1951 BEHOLD THIS HEART to the Sacred Heart of ,Jesus be made in all the churches of the world. And since, as the twentieth century dawned; Pope Leo XIII had con-secrated the whole human race to the Sacred Heart, this request of Our Lord was solemnly fulfilled by His spouse, the Church. The promise, too, is manifoldand, as is the way with Christ, the reward far outweighs in richness the required work. "I prom!se thee that My Heart shall expand Itself to shed in abundance the ih-fluence of Its divine love upon tfiose who shall thus honour It, and cause.It to be honoured" (ibid., No. 92). We have to go to St. Mar-garet Mary's letters for more details." "He promises that all those devoted to this Sacred Heart shall never perish and that, as It is the source of all blessings, He will shower them in abundance upon every place where a picture of this Sacred Heart is exposed to be loved and honored. By this means He will restore broken homes. He will help and protect those who are in any necessity. He will spread the sweet unction of His ardent charity upon all religious communities in which a picture of. this Sacred Heart shall be honored. He will turn aside the just anger of God. He will restore souls to His grace when they shall have, fallen from it by sin." (Letter to Mother de Saumaise, August 24, 1685.) . With regard to the,"Great Promise" that the Sacred Heart "will grant to all those who communicate on the first Friday in nine consecutive months, the grace of final perseyerance" let Father Bainvel's remark suffice: "If I am not mistaken, the con-clusion will always be that the 'Great Promise' is something unique." Our Lord told "the beloved disciple .of His Sacred Heart" that He would fulfill these promises in return for the love and repar.at.ion shown Him in the practices He recommended. The ,substance of devotion to the Sacred Heart is love and reparation. His manifold request and .repeated statements and complaints show this clearly. OUR CONTRIBUTORS BERNARD A. SAUSE, the author of The School of the Lord's Service, a three volume set of meditations on the Rule of St. Benedict, is dean df St. Benedict's theological seminary at Atchison, Kansas. CLARENCE MCAULIFFE and C. A. HERBST are members of the' faculty of St. Mary's College, St~ 'Marys, Kansas. M. RAYMOND is a monk at the Abbey of Gethsemani, Trappist, Kentucky. ADAM C. ELLIS, G. AUGUSTINE.ELLARD, and ,JEROME BREUNIG are members'of, the editorial board of the REVIEW FOR RELIGIOUS. 19. Quinquennial Report:, 1951 Adam C. Ellis, S.3. THE Sacred Co,n, gregation of Religious issued a new decree on 2uly 9, 1947 regarding the quinquennial report to be made by religious orders and congregations, by societies living in com-fiaon, and by kecular institutes." In this decree the obligation was extended to all superiors general ofthe three groups mentioned; and a new questionnaire to be followed in making the report was announced as in preparation. Finally, a new annual report was made obligatory on all the superiors mentioned above. The text of this new decree was printed in the REVIEW for September, 1949, pp. 234- 240, with introduction and comment. When the forms for the new annual report were ready for distri-bution and the.new questionnai.re was available, the late Cardinal Lavitrano (d. August 2, 1950), then Cardinal Prefect of the Sacred Congregation of Religious, addressed a circular letter to all superiors general in which he gave some practical instructions for making out both the quinquennial and annual reports. The official English ver-sion of the new questionnaire for the quinquennial report was pub-lished in the REVIEW, 2anuary to September inclusive, 1950. And in the November number, pp. 309-316, under the title "First An-nual Repoort," some practical suggestions for making out this report contained in Cardinal Lavitrano's letter were given, together with some others, in order to help our readers fill out these forms for the annual report for the first lime. The purpose of this final article is to offer helpful directives for drawing up the quinquennial report, and to indicate some practical conclusions to be drawn from the questionnaire itself. General Directives 1) Who must make this report in 19517 (a) All lay congre-gations ofreligious men (Brothers). (b) Likewise'the superiors general of all religious institutes of women in all the countries of America (North, Central, and South America). 2) In what language should the report be whiten? Clerical in-stitutes must answer the questions in Latin; lay institutes, Brothers and Sisters, may use the vernacular, that is, either English or French, 20 QUINQUENN!AL REPORT German, Italian, Portuguese, or Spanish.1 3) May the quinquennial report be t~/ped? It not only may, but should be typed if this can be done. Otherwise, if written by hand, the handwriting must be clear and good ink .used. The report should be typed or written on good bond paper, not too heavy, and not translucent. ' " 4) Must the question be stated before each answer? No, it is not necessary to include the question with the answer, but it suffices to put the number of the question before the answer. 5) What method should be followed in answering the questions? Always answer the question with a complete sentence, never with a mere "yes" or "no." Give briefly and clearly all the information pertinent to the subject. An example or two may help. Question 24 a) reads: "Is the general council at present up to its full member-ship?" The answer might be: "Yes, the generaI council is up to fulI membership at present. One of the councilors died during the year 1950, but another councilor was elected in conformity with the pre-scriptions of our constitutions." Again, question. 190 states: "Was the delivery of the dowry made according to law?" The answer might be simply: "We have no dowry." 6) When must the report be handed in? Any time durin.g the year 1951. But it should cover the five-year period from 1946-1950 inclusive. 7) Must all the councilors sign the report? Yes, all the coun-cilors and the superior general must sign the report. Hence the report, when completed, should be given for a private reading to each of the persons who are obliged to sign it; after they have done so, it should be discussed in a common meeting and corrected or improved, according to circumstances, if that be considered necessary by the majority, before it is signed by all. ~-There are three official Latin texts of the new questionnaire or Elenchus Quaes-tionum: (1) 342 questions for pontifical institutes; (2) 322 questions for diocesan institutes; (3) 171 questions for independent monasteries and houses. However, bnly the first, that for pontifical institutes, has been translated into Eng-lish. Furthermore, in the questionnaire for diocesan religious, there are three ques-tions which do not appear in that for p6ntifical institutes, and in the questionnaire for independent monasteries and religious houses there are fifteen such questions. ThoSe using text two or three, for diocesan institutes and independent monasteries respectively, will have to find their questions in the larger text for pontifical insti-tutes. To facilitate this task, a chart has been drawn up giving the correlation of numbers for the three texts, and on the back of this chart have been printed the additional questions just referred to. A copy of this chart may be had free of charge by" sending a self-addressed, stamped (three cents) envelope, to the author of this article at St. Mary's College, St. Marys, Kansas. 21 ADAM C. ELLIS Reoieto for Religious 8) What should a councilor do after he has voiced his objections to the superior and to the o[her coimcilors in cbunc[l meeting, but to n6 avail? First of all, he must sign the report along with the others. Then he may, if he wishes to do so, submit his owh judgment to that of the unanimous contrary opinion, and rest satisfied. Finally, if he feels bound in conscience to report the matter to the. Holy See, he may do so in a private letter, being careful to state only objective facts in his minority report. 9) To whom is the report to be sent? Orders, congregations with simple vows, societies living, in common, and secular institutes approved by the Hotel See must send their reports directly to the Sacred Congregation of Religious; address to. Very Rev. Secretary, Congregation of Religious, Pallazzo delle Congregazioni, Piazza S. Callisto, Rome, Italy. All diocesan institutes, independent mon-asteries ~nd houses are to send their report to the local ordinary of their mother house. When he has read it, he will add his comments to the report and then send it on to the Sacre~l Congregation of Reli-gious. If the diocesan congregation, society, or secular institute has houses in other dioceses, the local ordinary of the mother house must send copies of the report to all those local ordinaries as well, and'after receiving their comments, add them to his own before sending the report to the Holy See. 10) In the case of a ponti£cal institute of religious women, who sends the report to the Hol~ See? Is it the local ordinary of the mother house, or the superior general? The decree of the Sacred Congregation of Religious (No. VII) states explicitly that the supe- .riot general is tO send in the report after she has obtained the signa-ture of the local ordinary in conformity with canon 510. 1 1) What is the import of the signature of the local ordinary? Must he read the report?' The local ordinary has no obligation to read the quinquennial report of a pontifical institute. He merely signs it in order to authenticate (subsignare) the signatures of the superior general and her council members. Practical Hints from the New Questionnaire 1) From question 4 for diocesan institutes one draws the con- ¯ clusion that it is the mind of the Holy See that diocesan congrega-tions should apply to the Holy See for the status of a pontifical con-gregation (iuris pontitfcii) when they have developed sufficiently to meet the requirements. 2) Similarly, from question 9 for diocesan congregations it may 22 danttarv, 1951 QUINQUENNIAL REPORT be inferred that they are not to be divided iiato provinces. 3) Religious are not to undertake new works, whether spiritual or temporal, which are beyond the scope of the special end of their. constitutions. Question 5 asks whether this has been done, and by what authority. 4) For the establishment of a new religious house, a written contract should be drawn up in accordance with canon law and with due regard to civil law (question 21). 5) The superior general has the obligation of promulgating decrees and decisions of the general chapter, and of enforcing them (questions 35- 37). 6) The councilors of religious superiors~--gener.al, provincial and local--are to be given due freedom of speech: and the common law as well as the particular law must always be observed in the decisions, appointments, and voting of whatever kind (question 53). 7) Matters in which the common or particular law grants to councilors a deliberative or a consultive vote must be submitted to them for their consideration in common; hence meetings of superiors and their councilors must be held regularly (questions 49-51). 8) Superiors are expected to observe the provisions of .canon law and of the constitutions regarding both the comm6n obligations of religious, and the special obligations of their own office (question 62). 9) It is the desire of the Sacred Congregation of Religious that, where it can be done conveniently, a confessor should be available in the chapel before the reception of Holy Communion (question 85). 10) Superiors are to see to it that religious are allowed a suitable time for preparation for and thanksgiving after Holy Communion (question 85). 11) The administration of the property of a religious institute must be carried on not arbitrarily, but according to the common law and to the constitutions (question 109). 12) When for just reasons the permission of the Holy See is obtained tO engage in business, every semblance bf fraud as well as of avarice is to be diligently avoided, and care must be taken to see that the religious occupied in these business dealings may not suffer spir, itual harm (question 130). '13) The Sacred C~?ngregation of Religious considers it a grave abuse to delay the profession of a novice because the expenses of the postulancy or. novitiate had not been paid (question 164). 23 January, 1951 QUINQUENNIAL REPORT 14) No religious once professed of temporary vows should ever be without vows because of a failure to renew them at the proper time (question 200). 15) The Sacred Congregation of Religious wishes that the use of the telephone and of the radio be regulated by superiors and chap-ters, and that radio programs be censored (questions 214, 215). 16) Religious superiors are to watch over and assist those of their subjects who are pastors (canon 631, §§1-2) and, in case of need, admonish and correct them (question 292). 17) Superiors (a) are strictly obliged to give their subjects ade-quate preparation for their work, whether it be teaching, nursing, or other corporal or spiritual ministry, and (b) they should see to it that their subjects get suitable food and sleep; and (c) that in the exercise of external works the religious life be'fostered, and all moral dangers avoided (questions 301-311). Conclusion We have given a considerable amount of space in the REVIEW to Reports to Rome, both to the new questionnaire for the quinquennial report as well as to the new annual report. At first sight one might conclude that these reports are of interest only to the superiors who have the obligation of making them. But if we examine the ques-tionnaire we shall find "that it contains a very practical and fairly complete statement of the law of the Church regarding religious, with continual references to the canons of the Code of Canon Law which are generally cited,' and with frequent allusions to the decrees, instructions, and jurisprudence of the Holy See. Hence all religious can read the questionnaire with profit. The questionnaire likewise affords a safe norm of action for superiors, consultors, treasurers, and masters of novices since it provides them with a valuable reminder of their duties. Hi~her superiors can find in it direction for govern-ment, and a stimulus to action, since it provides for them matter for the study and examination of their duties and obligations. Finally it provides a safe guide for the visitation of houses inasmuch as it gives the principal points upon which action is to be taken during the visitation. May all religious derive profit from it, and find in it the ideals and standards of the Holy See in their regard, as well as a norm for the solution of many poi.nts which may appear to be obscure or controverted. 24 Unworl:hy h inist:ers ot: !:he Sacramen!:s Clarence McAuliffe, S.3. THE attitude of Catholics towards their priests differs radically from that of Protestants towards their clergymen. The Protestant pastor is expected to possess the social graces. He must keep in good contact with his flock. He should be a good story teller, a hearty hand-shaker, a sinceie sympathizer. He should have a pleasing voice since one of his principal functions is to lead congregational prayers and songs. He must have some preaching ability, but he must be careful on what subjects he exercises it. He is not likely to" be criticized i£ he speaks on government planning or child welfare or home economics even though he forges no link between such subjects and man's salvation. If he deals with reli-gious topics, he must confine himself to a limited number of moral questions or to a few hazy dogmatic generalities. He ought to be an adept organizer, and the more dances, bazaars, dubs, social gatherings he organizes, the more satisfied will his people be. If he is found wanting in too many of these endowments, he is likely to find him-self a pastor with a much diminished congregation, or on pastor besieged by an indignant congregation which will have him ousted from his post. This may not be true of all Protestant denomination~ and parishes, but it certainly holds for many of them. Catholics, too, would like to see their priests gifted with many of the aptitudes demanded of the Protestant clergyman, but they con-sider them as secondary. They expect their priests to be men of God (Protestants also expect good example and a certain righteousness in their spiritual leaders), but even moral deviations do not make the priest unbearable. Catholics realize that the priest, whatever his lack of talent or his delinquen.cies, holds a sacred office. He has been con-secrated eternally to God to do, not his own, but God's work. He may be morose, anti-social. His sermons may have the effect of a mother's lullaby. His singing may be a series of auditory shocks. But the principal work he has to do does not depend on his personal capabilities. He says Mass. He confers the sacraments. 'These are his prime duties. Everything else is secondary. And it is a marvel of God's operation in the faithful that most of them realize that their 25 CLARENCE MCAULIFFE Review for Reiigious prie.sts., can administer-beneficial sacraments and celebrate effiicacious Masses even though they are '.'bad priests." Our people are aware that the !~/Iass and the sacraments have a God-given eff~cacy that can-not be frustrated by unworthy ministers. The subjective spiritual condition of the priest cannot impede the divine effects of those reli-gious rites which were instituted by Christ Himself, because they operate automatically. What Are the Reasons? It might be profitable, however, for us to examine the reasons for this. Why is it that a callous sinner can confer a sacrament which will bestow its spiritual effects on a recipient who is properly dis-posed? Why is is that sacramental ministers who do not have even the Catholic faith, such as apostates, rationalists, heretics, schismatics, Jews, pagans, can nevertheless, confer a sacrament or sacraments without interfering with their power to sanctify those who receive them? The facts are certain. Unl~oly ministers and faithless min-isters can do so. But how do we know that Christ Himself wanted His sacraments to operate independently of the holiness and faith of their ministers? Before answering this question, it might be well to insist that in all cases the minister must place the external rite of the sacrament correctly. He must properly unite what we call the "matter" and the "form" of the sacrament. Take the example of Baptism. The minister must always use true natural water. He must so apply this water to the recipient that it touches the skin and flows. He must at the same time pronounce the prescribed formula of words with his lips. Since baptism can be validly administered by any sane adult whatever, no special power deriving from orders is required in its minister. Essentials for Validity/ In all the sacraments except baptism and matrimony, however, the extraordinary spiritual power bestowed by ordination is essential for validity. No matter how holy a minister may be, therefore, his efforts to produce sacramental graces are in vain unless he administers conectly the basic external elements of a sacrament. Even should this be done, no sacramental graces are communicated unless the min-ister is endowed with the unique spiritual power conferred by ordi-nation. Once so much is assumed, we now ask why 'it is that a def~tive spiritual condition of the minister, such as the state of mot- 26 Januarg, 1951 UNWORTHY MINISTERS tal sin or lack of faith, cannot prevent a sacrament from imparting its graces automatically to a person who is sufficiently disposed to receive it fruitfully. It should be observed that reason alone, independent of God's revelation, could not have decided the correct answer to this ques-tion. God surely could have, had He so willed, made the validity of all th~ sacraments contingent on the faith and holiness of their minister. Had He done so, ministers would have had an additional incentix;e to foster their faith and to preserve the state of grace. Fur-thermore, reason left to itself might argue that a ministbr bereft of faith and holiness could not be an active agent in the administration of sacramentsl since these.by their very nature infuse grace and aug-ment the v.irtue of faith. How can one who does not possess the Holy Spirit confer the" Holy Spirit on another? These and other rational considerations cotild be advanced to prove that ministers of sacraments must have faith and at least the state of grace. But although our faith is always reasonable, we hever learn it by having recourse to reason as its main conduit. The object of faith is God's revelation which is proposed to us proximately by the Church. Hence faced by the present problem, we seek the Church's teaching and tra-ditions. But we shall show later on that, even from the rational side, we can advance excellent reason why God made His sacraments independent of the faith and holiness of their ministers. No Rebaptisms It had been the custom in the Church from her earliest days, just as it is a.t p[esent, not to rebaptize heretics when they were converted to the Catholic church. Such heretics had already 'been baptized in their own sects and so by heretical ministers. But if the rite had been properly administered, the Church simply took for granted that such baptisms were valid even though conferred by ministers who rejected, either culpably or inculpably, part of the true faith. Such converts from heresey were obliged merely t6 make a profession of faith and to go to the sacrament of penance. About 220 A.D., Agrippinus, Bishop of Carthage in Africa, began to inveigh against this custom. He declared that such converts should also be rebaptized because their previous baptism was invalid by the very fact that its minister had not possessed the full Catholic faith. The illustrious St. Cyprian, successor to Agrippinus in the See of Carthage, sanctioned the same opinion and insisted on its observance in the dioceses of Africa. When, however, he consulted 27 CLARENCE MCAULIFFE Review [or Religious (about 254 A.D.) Pope St. Stephen about the ma~ter, he receipted the following reply: "If, therefore, heretics of any sect whatever come to you, add nothing to the traditional practice of granting them absolution." This decision of St. Stephen's, based as it was on the ancient custom, came to prevail despite temporary opposit'ion in Africa and Asia Mi.nor. Thus we find St. Augustine, looking back on the dis-pute a hundred and some odd years later, declaring: "According to o Blessed Cyprian, his predecessor Agrippinus had been the first to "amend" this most wholesome custom (of not rebaptizing heretics) ; rather should we believe that Agrippinus was the first to corrupt, not to correct it." So, too, St. Vincent of Lerins some years later pro-nounces this judgment .on the dispute: "The antiquity (the custom of not rebaptizing heretics) was retained, the novelty was exploded.'~ Finally the Council of Trent expressly defined the matter as an article of faith against the Protestant innovators of the sixteenth century: "If anyone says that baptism which is conferred in the name of the Father and of the Son and of the Holy Ghost, with the ifitention of doing what the Church does, is not a true baptism, let him be anathema." It should be noted that this definition is concerned directly with baptism alone. Nevertheless .it is certain that heretical ministers, provided they possess the power and place the matter and form cor-rectly with the intention of doing what the Church does, can ~¢alidly confer any sacrament whatever. All the sacraments are la~ien with. the merits of Christ. That is why they confer grace automatically. If, then, heresy in the minister cannot prevent the spontaneous infu-sion of grace by baptism, neither can it prevent this infusion of grace by the other sacraments. So, a true bishop, even a heretic, can val-idly confirm or ordain. Heretical priests, if validly ordained, can say Mass and administer Extreme Unction. The only ex~ception is the sacrament of penance. For this sacrament not only priestly power. but also ecclesiastical jurisdiction is necessary .for validity. If this jurisdiction is wanting, absolution becomes invalid, but it does not become invalid because the minister is a heretic or an apostate. The invalidity proceeds solely from lack of jurisdiction. It is, therefore, universally true that heresy in the minister does not make any sacra-ment invalid. Moreover, although the controversy of the third century was concerned v~ith heretical ministers only, we know for certain from 28 danuary, 1951 UNWORTHY MINISTERS other sources.that ministers who possess no trace whatever of divine faith, such as rationalists, apostates, pagans, can validly administer baptism. Hence the practice of urging even pagan doctors or nurses to baptize infants, when they are in danger of death and no one else is available should be retained and even spread. The Council of Florence declares, though it does not define as of faith, the following: "In case of necessity not only a priest or deacon, but even a layman or laywoman, yes, even a pagan and a heretic is able to baptize, pro-vided he observes the rites of the Church and intends to do what the Church does." Can Sinners Act Validly? But these arguments do not answer the question whether a sinner also can confer a sacrament validly: Lack of faith is often incul-pable. ¯ A sincere Protestant, for example, even though he does not have the true faith in its fullness, may be in the state of grace. No sin attaches to his incorrect belief because he honestly believes it is correct. Hence a minister deprived of the true faith may be free from sin. On the other hand, a minister may retain the Catholic faith and yet be in the state of mortal sin. Thus a priest might be a sinner because he deliberately violated a grave precept and yet the faith of the priest remains intact. Hence it does not follow as a logical con-clusion that since an unbeliever can validly confer a sacrament, there-fore a sinner can do the same. Nevertheless, if we revert to the third century dispute previously outlined, we shall find that from it we can deduce that sinful min-isters cannot impede the efficacy of baptism. Some, at least, of the heretical ministers who had baptized converts who later were admitted into the Church without a second baptismal ceremony, were not only heretical, but were also formally heretical. They knew they were in error and yet they obstinately persisted in their error. To do this is to sin very seriously. Hence some of these ministers were at the same time heretics and sinners. Yet the validity of their baptisms was never questioned on this second score. St. Cyprian was worried about their unbelief, not about the culpability of that unbelief. Therefore the ability of a sinner to administer baptism validly was not even challenged. It is clear, then, that everybody admitted implicitly that sinners could validly baptize. " Should there be some doubt whether any of these heretical min-isters were culpable of their heresy, we should have to prove our point from a slightly different angle. Even though their heresy may 29 CLARENCE MCAULIFFE Reoiew for Religious not have been sinful, this much at least is morally certain: some of those heretical ministers who had performed the baptism of later converts, were guilty of mortal sin of some kind. It would have been a .miracle if none of them during a period of two centuries had been in the state of sin when baptism was administered. Yet the fact remains that when their converts joined the Church, no one even dreamed of investigating the moral state of the heretical ministers who had baptized, them. Everybody, even St. Cyprian and his fol-lowers, realized that the results of such an investigation would have been irrelevant and could have had nothing to do with the validity of the baptisms conferred. Thus even those who denied the validity of baptism when performed by a heretic, implicitly conceded along with the whole Church that the sinfulness of the minister could not affect the sacrament's value. The Council of Trent When heretics such as the Donatists and later on the Waldensians and Albigensians (13th century) and still later the followers of Wycliffe and Huss (15th century)asserted that sinful ministers could not validly confer the sacraments, they were condemned by the Church officially. Finally in the sixteenth century when the leaders of the Protestant Revolt repeated the same falsehood, the Council of Trent proscribed the error as heretical when it declared: "If anyone says tl~at a minister in the state of mortal sin, provided he observes all the essentials which belong to the effecting or conferring of a sac-rament, neither effects or confers the sacrament, let him be anathema." Thus confirmation, extreme unction, confession and the other four sacraments lose none of their power to produce grace in their recipi-ents just because their miniiter happens to be a sinner Sacraments, therefore, truly produce their grace "'ex opere operato,'" not only independently of the merits of the subject, but also independently of the merits of the minister. The latter's deficiency in faith or his moral degradation cannot destroy or even weaken their efficacy. Fittingness of Doctrine Once we know that God has revealed this doctrine, we can find good reasons for His making the essential rites of His Church superior to the weakness of their ministers. In the first place, the minister of a sacrament is in the strictest sense, only a minister. He is not acting in his own name, but in that of Christ. He places rites that were instituted by Christ, not by himself. He places rites that bear within 30 d'anuary, 1951 UNWORTHY MINISTERS themselves the me~its oF Chris't, not his own merits. He is merely an official. Now we all know that officials can act just as efficaciously in performing their official functions regardless of their personal beliefs or delinquencies. A judge may not beIieve in the law he officially upholds, he may be a disgrace to his fellow citizens in his moral conduct, but his decisions do not lose any of their binding force because of them. He acts in the name of the State in rendering judgments, his verdicts are just as binding as those of a judge who believes in the laws and whose private life is blameless. Similarly, the.subjective beliefs and moral vagaries of the minister of sacraments cannot obstruct their grace-producing power as long as the rites are properly placed and conferred. Again, if the sanctifying activity of the sacraments were depend-ent on the faith or holiness of their ministers, the faithful would be beset by endless mental anxiety about their own spiritual welfare. They would wonder if the priest who says Mass is in the state of graceand a true believer. If not, they would get no grace from Holy Communion when he would distribute the Sacrament. Again, a dying sinner wants to confess his sins. His salvation depends on a good confession. But suppose the priest who hears his confession is himself a great sinner and, as a result, his absolution would be invalid? The penit.ent would lose his soul because he did not make an act of perfect .contrition. Anxietq Removed Moreover, the anxiety would be increased by the fact that we cannot know whether a 19erson has faith and is in the state of grace. Faith and holiness are primarily internal qualities. We cannot be certain that the minister of a sacrament has them. Our judgments about the holiness of others are necessarily superficial, since we can-not glimpse the inner workings,of any human soul. As a result of this principIe, we would never know for sure whether any sacrament was fruitful for us, and the entire Church, both clerical and lay, would be in a continual ferment. Such a spiritual condition would hardly be compatible with the reiterated promise of Christ that His followers would enjoy peace of soul. Finally, if the efficacy of the sacraments were contingent on the faith and sanctity of their ministers, certain lines of conduct incom-patible with the teaching of Christ would be almost necessarily engendered. The laity would be suspicious of their priests. They would pry into their private lives. They would be on the watch for 31 danuar~, 1951 UNWORTHY MINISTERS scandalous reports about them. They would misinterpret many of the actions of their priests. They would falsely conclude that a priest was a sinner when he was not. Priests would be reported some-times rightly, oftentimes wrongly, to their bishops. Bitterness, detraction, calumny, suspicion, rash judgments would tear apart the Mystical Body of Christ which on the Word of God Himself should be permeated with that harmony that flourishes between the different organs of a healthy human body. The doctrine, therefore, that the value of the sacraments does not depend on the faith or holiness of their ministers, a doctrine so for-eign to the Protestant mind, is part of our Catholic faith. It is a most consoling doctrine. Ou~ sanctity depends upon ourselves. This is true not only of our meritorious works, but even of that sanctity which results from reception of the sacrameni:s. Sacraments work ex opere operato. They produce their grace independently of the spiritual condition of their ministers. These ministers are expected to keep in the state of grace. They are obliged under pain of mortal sin not to administer a sacrament unless they are in this stale. But if they fail to observe this precept, they harm only themselves. They cannot harm thos~ who receive the sacraments from their hands. The recipient need worry only about himself and his own preparation. If .this preparation is substantially suff~dent, he himself will receive grace ex oiotre optrato and no human being cart prevent this Qod-given' effect. NEW APOSTOLIC CONSTITUTION Pope Plus XII has recefitly issued a new Apostolic Constitution Sponsa Christi. This document regulates the cloister or enclosure of nuns in such a way as to make it 15ossible for the nuns in postwar Europe and elsewhere tosupport themselves since r~any contemplative monasteries have lost all their endowments and are receiving relatively few vocations. The strictly papal cloister of canons 600-604 is limited to that part of the house in which the nuns habitually dwell (cells, dor-mitories, refectory, community room, private garden, and the like) under the title of major papal ~loister, while the rest of tl~e house and grounds within the monas-tic compound where the labors for the support of the community are carried on are called minor papal enclosure. The Apostolic Constitution also treats of Federations of Independent Monasteries and recommends them by pointing out their advantages without, however, making them of obligation. We hope to give our readers more information on this Apostolic Indult and on the subsequent Instruction of the Sacred Congregation ,of Religious. 32 I-low Are Your I::yes? M. Raymond, O.C.S.O. CARYLL HOUSELANDER claims that are like clouds of wind-blown seed," that within them lies the mysterious secret power that seeds have to brit~g forth life.'" I turned from her article to my mail. Three letters, so brief they are more fittingly called "notes," showed me that Caryll had been most conservative. She could have claimed more than seminal pow-ers for words. She could have said that there are occasions when they have all the might we now know lies in certain atoms. I was living one of those occasions. Let me tell you about it. The first letter I lifted told how an Archbishop, in a public address, had infqrmed his audience that the Trappistines in Wrent-ham, Massachusetts, had received more than four hundred applica-tions this past year. "Half of them," he added, "were from dissatis-fied religious.'" That word "dissatisfied" set me thinking. After a little while I wanted to write to the Archbishop and tell him the longer we live in religion, the more dissatisfied we grow. Not with our vocations. No! Not with our rules and constitutions. Indeed no! Not with our work or our fellow-workers. Daily our love for these grows. But we know a gnawing dissatisfaction which is nothing but a loneliness for heaven and a longing for the face of God. I could have given His Excellency example after example not only of middle-aged religious, but of diocesan priests, who have come to me thi~ past year with eyes turned avidly toward Gethsemani. Why? Because of that divin.e restlessness so aptly described by Augustine when he exclaimed: "Our hearts were made for Thee, O God, and they shall never know rest until . . ." Yes, the longer we live, the lonelier we grow for the sight of God and the sharper becomes our dissatisfaction with life on earth. I did not write that letter. For the longer I pondered the matter, the clearer I saw that there is another kind of dissatisfaction in the lives of some religious and I feared the Archbishop might have been referring to that. I know it should never be there. Occasionally I am puzzled beyond the telling to find it deeply ingrainedin indi-viduals, who have greyed in religion. I meditated and mused on this matter for days, not only because of what' the Archbishop had said, 33 M.~RAYMOND Reoieto ~:or Religions but because of two other letters in the same mail. A mother general had written: "The appointments were placed in the mail last evening, and I am glad to know they are accompanied by your prayers." A sister superior had written: "The Annual Thin Letters just came in, so pray . . ." You can see how those two sentences kept me thinking along the lines in which the Archbishop's remark had set my mind. I believe they will have the same effect on all who entered religion before we begin to ~peak and spell the way they print the Ordo, that is, before any woman was known as a ~4"AC, any girl as a ~VAVE, or any boy as just another GI 3oe. For the most part the thoughts conjured up are pleasant. For it is always refreshing to find real religion in religious, .Christ in Christians, and self-forgetfulness in selfish human beings. But as we go on thinking, it will be clear to all that both Mother General and Sister Superior had only one prayer in mind. They wanted me to pray: "'ut videant--that they might see.'" For while anyone who has celebrated a silver jubilee in reli-gion can tell tale after tale of actual heroism brought forth by.the few words these "annual thin letters~" or their equivalents Carr~ , they will also have memories of a few human tragedies brought on-- not by the "letters" mind you, but by the eyes that read them. There's the point: it is the eyes that read them. This fact that not only our happiness here on earth, the proper development of our characters and personalities as religious, and our genuine progress in the spiritual life, but in very truth our ultimate sanctity and consequently our eternity in heaven or hell depends entirely on our vision has been so deeply impressed on me by a series of happenings which began with what I have already narrated, that I feel I would be untrue to God and His grace did I not ask you: "How are youc eyes?" First, there was the nun who had just received her "thin letter" and was starry-eyed. I had to think that I was looking on one who was radiating the same wonder, awe, and joy that must have rippled out from Bernardette after a vision of "the Lady" and from Mar-garet Mary after a session with the Sacred Heart. Her letter told her she was to spend the next few years, and perhaps the rest of her life, in India. She was tremulous with happiness, for she realized she had been specially chosen for a special task, that a high commission had come from the High Command. And while she was not blind to the trials that lay ahead for her as a human, she was wihe enough 34 ¯ Januar~j, 1951 How ARE YOUR EYES ? to focus her gaze on the trust that had been placed in her by the Divine. Her only request was: "Pray that my family see it as I do." Then there was an older nun whose ~yes held a different light, whose tongue told a different tale. She had not been changed. No "thin letter" or its equivalent had come to liberate her, as she said, from her "misery." I spoke to her as earnestly as I could about Divine Providence and the wisdom of God, insisting that He gives us the one environ-ment in which we can best grow. It did not take. I spoke of supe-riors as representatives of Christ, striving with all my might to stir up faith and have her thrill to the truth that in hearing them, we hear Him. She did not respond. I appealed then to what has always appealed most to me, showing how obedience is the touchstone Of our loyalty to God and the grandest tribute of our love. I made very little impression. She lifted eyes that were lusterless and dull, eyes that seemed to hold in their deeper depths some slowly pulsing pain, and said: "Oh, if I could only see it that way!" The contrast struck me forcibly. All too vividly did it make me realize that there is such a thing as .spiritual myopia and very real astigmatism of the inner eye, the eye of the soul. I tried hard to excogitate some corrective for this faulty vision and some sure cure for an eye-ailment so serious that it can ruin a life. Recently, when I was in the hospital for a check-up of my "wild cells," the supervisor of surgery invited me to a tour of her depart-ment. I went. I had heard exceptionally high praise of the arrange-ments in this particular hospital. I soon saw that there was firm foundation for that praise. Sister showed me through sixteen or eighteen splendidly-equipped operating rooms, opened glass cases that held so many skillfully-shaped instruments that I was open-mouthed in marvel at the ingenuity of man and the thqroughness of the sci-ence of surgery. Then she had a nurse show me what a specialist would use in a lobotomy and explain the entire technique. I was speechless in admiration of the daring of these modern doctors. But it was not until Sister had led me into the smallest room on the whole floor that I saw why God had planned this particular visit at this particular time. "This is where they do the eyes," she said, as she opened a case and dazzled me with a display of shining steel scalpels more delicate than any I could have dreamed existed. Then she told me of the "eye-bank," revealing one of the greatest marvels of modern surgery. .35 M. RAYMOND Review for Religious It seems that specialists can take the cornea from the eye of a dead man, stretch it over the blind eye of one who is alive, and have him see. You can readily understand ,why my meditations and musings for the next few days were on the possibilities of some similar sur-gery for the eyes of the soul. If we priests, I thought, who so often have to use what we may well call spiritual scalpels, could only take the cornea from the eye of Calvary's dead Christ and stretch it across the blinded eyes of. Then it burst on me! What I had been dreaming of as a possi-bility, what I had been turning in my mind as a bit of fond fancy and a fetching analogy, I suddenly realized was actual fact. Baptism has done for the eyes of our spirits what these master surgeons are now doing for the bodily eye~ of the blind. Has it not, by subtlest sacramental surgery, inserted us into the Mystical Body of Christ? Has it not made us His members? Of course. But where are the eyes in any body? Are they not in the head? Does it not follow then, that so long as we act as His members, we will see things through His eyes? The musings and meditations of these few days had led me where meditations and musings of the past ten or twelve years have almost invariably led me--to the doctrine of the Mystical Body of, Christ. Think along with me now and see whether this doctrine, properly understood and rightly applied, does not allow us to diag-nose the diseases we have mentioned, isolate the very germs that cause them, ~nd proffer the infallible cure. That sounds hopeful, doesn't it? Almost too hopeful. But let us see. At baptism we were made Christ, but we did not cease to be ourselves. Hence, while the sacrament effected much ex opere opecato, it left almost as much to be accomplished ex opere operantis. For while those waters and words, plus the proper intention on the part of the minister, sufficed to incorporate us into the God-Man; to transform us into Him not only our own 'intention will be required, but along with it what may. well be water--our sweat and tears-- and what most certainly will be works. Limiting ourselves to this matter of vision, can it not be said in all sincerity that in baptism we received a sort of supernatural trans-plant, giving us a second lens, so that now we can look on all things either through the lenses that are human, or the stronger ones that are divine? Is it not true that we Christians, and especially we reli- 36 ~anuaql, 1951 How ARE You~ EYES gious, have double-vision ? that we are able to view things either with the eyes of man or with the eyes of the God-Man? that on every-thing which impinges in any way on our consciousness we can foolishly limit our sight at secondary causes or have it pierce through to see Him who is the First and" the only Uncause'd Cause? Is there, anything in our days or nights, .anything in the entire sweep of our lives, that cannot be looked upon in practically the same way we look upon a consecrated Host? The "species" are there. The "thin letters" of which I spoke came from a definite address, passed through the ordinary channels of the mails, bore the signature of a human being. But to the Christian conscious of his or her Christhood, to the religious fully aware of his or her dignity as His member, to the soul sensitive to reality, these things are but "species," mere accidents: the substance lies beneath. Why is it, then, that we do not always see things this way? Simply because we do not look through the divine lens. The trouble is not in our minds; it is in our wills. Our eyes must be directed. If we set them looking through the cornea we received from the First Adam, we shail see as human beings. That is what happened to Felicit~ Lamennais, once his writings had been condemned by Rome. His friend and fellow-worker, Lacordaire, was wiser. He looked through the cornea given by the Second .Adam, and saw truth. The deathbeds of these two men might well haunt all of us, for they con-- tain the greatest lesson for anyone's life. One used the eyes given him at birth and died a reprobate. The other employed the vision given at rebirth and died as we all want to live and die--in the arms of Mother Church, which are also the arms of Him who is our Head. But I don't have to go to that extreme to show you the practi-cality of looking at things as members of His Body. I can limit my-self to the question of temporal happiness, that quiet of mind and peace of soul we all crage, and prove that this doctrine is the panacea. Oculists will tell you that many a headache comes from using improper lenses. I will tell you that in the spiritual order many a heartache comes from the same cause. If we want happiness every hour of the day, if we want an easy pillow at night, if we want a conscience that will approve us and.our actions at every examen, one thing alone is necessary, to direct the gaze of our minds through the . lenses given us by the God-Man and see always and in everything exactly what He saw, the Will of the Father. Simple, isn't it? But let me tell you it will make life sublime. 37 M. RAYMOND Review for Religious L~t me say that I can safely paraphrase St. Alphonstis Liguori and claim that "what distinguishes perfect from imperfect religious is the' use of the divine lens." Or I can borrow from St. Teresa of Avila and say that you can be assured that the devil has no better device to keep us from the heights than to have us look through the cornea we had when we came from our mother's womb, neglecting the one, gained by being born again of water and the Holy Ghost. What an example Peter Claver gives us of all this. He had de-voted himself to the slaves at Cartagena. Alr'eady he had baptized more than a quarter of a million when word came from his superior: "Stop baptizing." I think most of us would have answered that command the way Peter answered the command of the high priest: "We must obey God rather than man." But Peter Claver stopped baptizing. The saint had been holding public devotions to the pal-pable spiritual profit of the poor benighted slaves. His rector told him to put an end to them. Claver could have looked, as many of us would have looked, and seen the hand of the calumnious and the enviou~ in this mandate. He didn't. He put an, end to the devo-tions immediately. But the campaign of hostility went on. Small-souled criticism won from superiors the injunction that Claver change his whole manner of instructing. Now remember this man had been as effective in his milieu as Xavier had been in the Indies. What would you have done in the circumstances? What would I have done? Claver changed his entire manner of instructing. But still: the opposition was not satisfied. It did not rest until it had obtained from higher authority the complete removal of this man from this glorious work. Claver went to his new assignment with all the cheer with which a newly ordained priest goes to the altar. How could he do it? By using the divine lens, acting as a member of the Mystical Body of Cl~rist and seeing superiors through the eyes of the Head°of that Body and hearing in their voice the voice of God the Father. Now who w~uldn't thrill to hear His voice? Who would not leap to obey His command with a happiness--but I had better stop there, lest what,seems lyrical prove a humiliating expos~ of our own short-sightedness. HOME FOR TUBERCULOUS SISTERS An entire wing of private rooms (twenty-eight) in Sa~,ta Teresita Sanatoriuin is being reserved for tuberculous Sisters. The Sanatorium is cared for by Carmelite Sisters of the Third Order. Address Santa Teresita Sanatorium, 819 S. Buena Vista Road, Duarte, California. 38 Classic on I-ligh'er Prayer Jerome Breunig, S.J. [The book reviewed in this article was not controversial in purpose though the theoretical position of Poulain is now controverted. Thus he holds that mysticism in his' special sense is outside the normal development of the Christian life. The book is reviewed independently of its controversial stand because of its unique value for spiritual direction and for its descriptions of mystical experiences.--ED.] AUGUSTIN POULAIN'S The Graces of Interior Prau. er1 is a ¯ great book. It is unquestionably one of the most important and influential books ever written on the science of prayer. It is not new, but it has been out-of-print for so long that it may be new to many of our readers. Because of this and of its importance for many religious as well as of its special timeliness today, it seems necessary to review at greater length this reprint of the classic work. Poulain's book was first published fifty years ago. Ten years later the first English edition appeared. The present volume from Herder is all the more valuable because it includes an introduction by J. V. Bainvel. This introduction gives a thorough, competent review of the book, adds an occasional needed qualification and clarification, and presents a brief picture of the impact .the book ha~t on mystical studies. As far as the present reviewer knows, Bainvel's introduc-tion, a book in itself, is here appearing for the first time in English. Written primarily for spiritual directors and then for mystics and budding mystics, Poulain's book will also be helpful for anyone interested in God's extraordinary communing with souls." The secondary title of the book is "A Treatise on Mystical The-ology." It is necessary to note from the beginning and to remember that Poulain, unlike most spiritual writers of the present day, uses the term mystical in a very restricted sense. Today there is much evidence of interest in mystical theology and in the supernatural phenomena which are its object bf study. Numerous Manresa and otl~er study clubs are investigating ascetical and mystical problems. .N~ew periodicals devoted to spiritual sub-jedts have appeared in recen~t years. Thomas Merton's books have found a wide reading public~. The number of vocations to the con-templative life has increasedI Another example of and a contribution to the g~owing interest is E. Allison Peers' standard edition of the 1See the "Book Review" section, ~. 52 for details on publisher, price, etc. 39 JEROME BREUNIG Religious works of St. Teresa of.Avila and St. John of the Cross. In fact, books on 'the theory, of mysticism, biographies of mystics, anthologies of such writings,' books of private revelations have multiplied in the past few years. But interest and concern is by no means limited to the academic realm of books. The press has given extensive pub-licity to some of the stigmatics of the present day. Keports of appari-tions have become well known throughout the world. While remaining deeply respectful before God's special dealing with chosen souls and deriving spiritual benefit from them, there is always need for caution and guidance in order not to espouse every claim of super-natural "intervention. Helpfulness of Book In this milieu Poulain's work has a special timeliness. For people who would like to evaluate private revelations, cases of visions, stigmata, etc., this is the book. The book is helpful on the level of practical judgment of publicized supernatural phenomena and on the level of theoretical study of mystical theology. In Graces of Interior Prager the interested priest, religious, or lay Catholic, as well as the non-Catholic, the scientist and the non-scientist can find a rather complete, systematic, and factual study of extraordinary supernatural phenomena. The book should help clarify an outlook, perhaps modify misguided enthusiasm. At any rate, it will foster a more reserved and prudent, point of view. For instance, Poulain showsA that even among the saints there were false visions and even in true visions false human alloy sometimes became mingled with the divine. Those interested in the problems of mystical theology should welcome this volume because it is a good counterbalance to the the-oretical ~pproach that is now being emphasized. Poulain follc;ws the descriptive rather than the speculative school which endeavors, as he described in his pre.face, "to systematize' all facts theologically by connecting them with the study of grace, of man's faculties, of the gifts of the Holy Spirit, etc." R. Garrigou-Lagrange's The Three Ages of the Spiritual Life is a good example of the speculative school. From the Author's Preface Poulain clarifies his purpose at the outset. "I wishec~ as far as possible to give very clear and accurate descriptions as well as v~ry plain rules of conduct." His purpose, then, is descriptive and pre-scriptive. He continues: "If I do not associate myself with the specu-lative school it is not from contempt. It deals .with many high and interesting questions. But the readers I have in view do not desire 4O January, 19~ 1 CLASSIC ON these things.(I am writing especially for those souls who are beginning to receive the mystic gr.aces and who do not know how to find their way in this new world. And I address myself to those also who are drawing near and who have entered into the adjacent states. Now such persons requir.e,something really practical. They wish for exact pictures--I was about to say photographs--in which they can recognize themselves immediately. They also require rules of conduct reduced to a few striking formulae, easy to ~emember and to apply.i~ He fbresees an objection. "Certain theologians would require more than this. They will perhaps see in this little book a mere manual, resembling those treatises on practical medicine which do not lose themselves in high biological theory~ but merely teach us how to make a rapid diagnosis of each disease and lay down the proper treatment. But I confess that I should think myself very happy to have attained such a difficult end." ~. The author's precautions which seem applicable to most works by mystics or on mysticism are the following. They are also in his preface. "The mystic" graces do not h"f t t:he soul out of the or"dmary.~b~¢~t~ conditions of,Christian life, or free it from the necessity of aiming perfection." ~,~Mystical graces are not sanctity but merely powerful~ means of sanctification; they mu,~st be received with humility and co~. responded-to with generosity."~ To pass our time in dreaming of the mystic ways is a dangero~uus error." Finally, "for all spiritualc~a~.~ ~ questions it is necessary to have a director. The more extraordinary)~I/~e~ the ways by which the soul is led the greater, as a rule is the Unlike most writers on the subject of prayer, Poulain's purpose is not primarily inspirational but rather Scientifically descriptive and prescriptive. The object of .the study, of course, of its very nature . has inspirational value. Nor does Poulain exclude this for he ends his preface: "I pray God that this book may accomplish the only end that I bad in view: the good of souls. (May" it awaken within them-~ {an attraction for prayeO'and the need f'o unite themselves with the divine Maste~.). ~May the souls raised to the fruitful joys of the mystic life become more and more numerous in the Church, especially amongst those who have been consecrated to God.:~ Send forth spirit., and Thou shalt renew the face of the earth.'~ Teacher and Scientist Poulain was a teacher and a scientist. As a good teacher he took 4i JEROME BREUNIG Review for Religious pains to be clear. He had been a p~ofessor of mathematics for many years, and the reader suspects that he was adept at the use of the bl_ackboard. In hi.s early years be wrote a book which he playfully called the"Poor Man's Ge,ometry." In this book he used all his inven-tive genius to simplify the theorems for the slowest boy in the class. In Graces ot: Interior Prancer, "with its short phrases, its explana-tions simple sometimes almost to the point of na~vet~, its clear divl-siofis, its many paragraphs, its clever typographical devices" (Bain-vel's description of Poulain's style, page xxxvi), we find the same gracious teacher eager to bring the difficult subject matter within his pupil's wave length. As a scientist in the best modern traditions Poulaln endeavors to support his statements by factual data. He has so arranged the book that after each chapter he gives evidence to support the previous dex~el-opment. The basis for his treatment of interior experience is the writing of the mystics. In many instances he has also drawn from his own experience with mystics of his own time. Poulain himself said: "In thirty years I have come to know thirty-three persons who seem to have real supernatural graces, and nine who have false visions" (p. xxxv). The scientific treatment should commend the book to all. Incidentally, the book should help non-Catholic doc-tors, psychiatrists, and others who wish an introduction to mystical phenomena but would find a purely speculative treatment based on the unseen realities held by faith alone relatively unintelligible. The Table ot: Contents Poulain has divided his treatise into six parts: (1) Preliminary questions which give principal definitions and explain ordinary prayer; (2) General ideas about the mystic unlon;(3) A study of the degrees'separately; (4) Revelations and visions; (5) Trials of contemplatives; and (6) Supplementary questions. Herder's present volume adds to the appendices of' the original work an appendix on the question of acquired and infused contemplation and another on the discernment of spirits. The latter includes the Rules of St. Igna-tius, Counsels of St. Teresa on Temptations, ~ind Illusions and Marks to Discern the Si3irit of God, according to St. Margaret Mary. The author begins his work by making a clear-cut distinction between ordinary prayer and extraordinary or mystical prayer. To clear the ground for the distinction he first points out four degrees of ordinary prayer, namely, vocal, meditative, affective, and simplified prayer; next he notes the progression and describes at some length 42 January, 1951 CLASSIC ON PRAYER affective praye.r and especially the prayer of simplicity. According'to Poulain, the prayer of simplicity, though close to mystical prayer, does not" contain a,ny mystical element. The prayer of simplicity is still the result of human~efforts. All kinds of prayer, of course, require grace. He confines the hse of the word mystic to "supernatural acts or states which our own industry is powerless to produce, even in a low degree, even momentarily" (p. 1). The author then points out four degrees of the mystical union: 1) incomplete union (prayer of quiet) ; 2) full union (prayer of union) ; 3) ecstatic union (ecstasy) : 4) transforming union (spiritual marriage). Always the teacher and scientist, he distinguishes each successive degree by a new discernible fact. In the prayer of quiet the union between God and the soul is incomplete, for the imagination is free and distractions are possible. In the prayer of union the imagination is no longer free, but the action of the senses is not suspended, com-munication with others and withdrawal from prayer are possible. In ecstasy all sensation and voluntary movement are suspended. In turn, spiritual marriage is distinguished as a stable and constant state. "'To explain mysticism in an hour's time" After this general division of the higher supernatural states, the author attempts to describe what constitutes this higher state. He realizes the ground is holy and the task is difficult, but hear the ear-nest. sympathetic teacher: "The ordinary man prefers speed to every-thing else. Details do not usually interest him, but only the main lines . . . He seems to say: Try in an hour to make me understand exactly what mysticism is. This can be done" (p. 64). The fun-damental nature of the mystic union Poulain describes as God's presence felt. He states this in two propositions which he calls theses, The first thesis affirms the fact, the second uses the analogue of sensa-tions to enlarge on the experiential presence. After this he gives ten secondary characteristics of the mystic, union. Because of the special importance, the two theses describing the fundamental nature of the higher state will be given in the author's own words. The first thesis: "The mystic states which have God for their object attract attention at the outset by the impression of recollection and union which they cause us to experience. Hence the name of mystic union. Their real point of difference from the recollection of 43 JEROME BREUNIG Rew'e~v [or Religious ordinary prayer is this: that in the mystic state, God is not satisfied merely to help us to think of Him and to remind us of His presence: He gives us an experimental, intellectual knowledge of this presence. In a word, He makes us feel that we really enter into communication with Him. In the lower degrees, however (prayer of quiet), God only does this in a somewhat obscure manner. The manifestation increases in distinctness as the union becomes of a higher order" (pp. '64-65). In the explan'ation that follows immediately Poulain says: "There is a profound difference between thinking of a person and feeling him near us. And so when we feel that someone is near us, we say that we have an experimental knowledge of his presence. In ordinary prayer we have only an abstract knowledge of God's presence" (Ibid.). This %xperience of God" is obtained through quasi-se.nses in the spiritual order. His second thesis brings this out. "In ~he states inferior to ecstasy we cannot say that God is seen save in exceptional cases. We are not instinctively led to translate our experiences by the word sight. On the other hand, that which constitutes the com-q~ X.mon basis of all the various degrees of the mystic union is that~he. spiritual impression by which God makes known His presence, mam-fests Him in the manner, as it were, of something interior which penetrates the soul; it is a sensation of saturation, of fusion, of im-mersion. For the sake of greater clearness, we can depict what is felt by describing the sensation by the name Of interior touch" (pp.90- 91).) Poulain that mark 2) 3) 4) 6) 7) The Secondarg Characteristics of Mgstic Union gives (p. 114) the following ten secondary characteristics the mystic union: The mystic union does not depend upon our own will; The knowledge of God accompanying it is obscure and confhsed; The mode of communication is partially incomprehensible; The union is produced neither by reasonings, nor by the consideration of creatures, nor by sensible images; It varies incessantly in intensity; It demands less effort than meditation; It is accompanied ~by sentiments of love,' of repose, of .pleasure, and often of suffering; 44 danuar~], 1951 CLASSIC ON PRAYER /) "~_ 8) It inclines the soul o,f, itself and very eflicach3usly, to the~ " 9) It acts upon the body and is a" cted ~ I0) " " It ~mpedes to a greater or less extent the production of cer-tain interior acts; this is what is called the l,igature. In the third part of I~is book, Poulain studies each of the degrees of the mystic union s~parately. His explanation of the Two Nights of the Soul pointed out by St. John of the Cross is enlightening. TheNight of the Senses is a preliminary state, "the borderland of the mystic state," while the Night of the Soul, which precedes the trans-forming union, comprises the three lower states of mystic union u~ader their fiegative aspect. In his treatment of revelations and visions Poulain continues .the descriptive-prescriptive method, especially noting the possibility of false visions and of the false mingling with the true. He also gives rules-of-thumb for directors and for recipients of the heavenly favors. The section on trials.to contemplatives is brief, but brings out ¯ that contemplatives must be cut in the heroic mold of the Crucified. In his final section on supplementary questions of mysticism, the author treats in the same.scientific manner of topics such as the desire for mystic union, quietism, and frequency of the mystic states. Concluding Tribute What Cardinal Steinhuber wrote of the first edition forty-five years ago still stands. "It is with real satisfaction that I have read your Reverence's book on The Graces of Interior Prager. I cannot resist the desire to congratulate you with all my heart upon this fine and useful work. Directors of souls and the masters of the spiritual life will draw from it abundant supplies of enlightenment and the counsels necessary to enable them to solve the many complicated questions that they will encounter. What pleases me is the sim-plicity, the clearness, and the precision of your exposition, and still more, the solidity of the teaching. I can say the same for the care that you have taken to rely upon the old and approved masters who have written on the subject of mysticism. You dispel their obscuri-ties, you reconcile their apparent contradictions, and you .give their language the turn that the spirit of modern times demand." 45 Reprint Series The following groups of articles are now available in 50-page booklets, with paper cover: NUMBER 1: Father Eltard "On Difficulties in Meditation--I"--Vol. VI, p. 5. "On Difficulties in Meditation--II"--Vol. VI, p. 98. "Affective Prayer"--Vol. VII, p. 113. "Contemplation, the Terminus of Mental Prayer"--Vol. p. 225. VII, NUMBER 2: Father Ellis The "Gifts to Religious" series: "The Simple Vow of Poverty,"-~Vol. VI, p. 65. "Common Life and Peculium"~Vol. VII, p. 33. "Personal Versus Community Property"~Vol. VII, p. 79. "Some Practical Cases"~Vol. VII, p. 195. NUMBER 3: Father Kelly "The Particular Friendship"--Vol. V, p. 93. "Remedies for the Particular Friendship"~Vol. V, p. 179. "Emotional Maturity"--Vol. VII, p. 3. "More About Maturity"--Vol. VII, p. 63. "Vocational Counseling"--Vol. VII, p. 145. Prices Please note that we cannot accept orders for less than ten copies of any of these booklets. The following scale of prices applies to each of the booklets: 10 to 49 copies . 30 cents each. 50 or more copies . 25 cents each. Instructions for Orderlncj 1. Order according to the Number printed above: e.g., 10 copies of Number 1 ; 10 copies of Number 2; and so forth. 2. Send payment with order; calculating the price for each order according to the scale of prices printed ,above. 3. Make checks or money orders payable to Review for Religious. 4. Address your order to: The I:dltors, Review for Religious, St. Mary's College, SL Marys, Kansas. 46 The Des :iny of Religious Women William B. Faherty, S.J.1 ACURSORY PERUSAL of Our HolyFather Pius XII's speeches on woman's role in modern life might well lead one to the hasty conclusion that they contained little direction for reli-gious women. He spoke of motherhood as "the sphere of woman." He set down a great challenge for women today--to rebuild family life,--and as the first means towards this objective he wanted them to restore the aura of honor and dignity that should surround a mother's place there. The Religious Sisters, on the other hand, have renounced the pos-sibilities of motherhood in the home to consecrate their lives to Christ's service. Are they therefore on the periphery of the great so-cial reform work to which Pope Plus XII called modern women? The only answer that can justly be given after a careful study of the papal teaching is a round "No." Some readers have drawn too many hasty and unfounded conclusions from the Pope's words. They have not read all his speeches on the general subject. (He has addressed groups of women nine distinct times on various aspects of their lives and work.) They have accorded too much attention to the Pope's more novel and sensational statements, such as his pro-claiming the unmarried lay state a "vocation," and his urging women to vote and seek public office. When the full picture of the Holy Father's teaching is seen, the important place of religious women comes sharply into focus. In his most publicized speech of October 21, 1945, Pope Plus XII did state: "The sphere of woman, her manner of life, her native bent is motherhood. Every woman is made to be a mother . . . For this purpose the Creator organized the whole characteristic makeup of woman." Immediately, however, he clarified the issue that he was speaking of motherhood "not only in the physical sense," but also in the "spiritual and more exalted, but no less real" sense. This was consistent with the general tenor of his teaching. In a speech2 g!ven four years previously, entitled, "Guiding Christ's Little 1Father Faherty of Regis College, Denver, is the author of The Desting of Modern Woman in the Light of Papal Teaching, which is reviewed in this issue. (See page 52). The present article is based on a section of the book. ~Copies of this inspiring address can be obtained at a very low cost from the Nat. Council of Catholic Women, 1312 Massachusetts Ave., N. W., Washington 5,D.C. 47 WILLIAM B. FAHERTY Review for Religious Ones," the Pope had spoken more explicitly on this two-fold motherhood. Addressing the mothers in his audience, the Holy Father remarked: "Our words have been addressed principally to you, Christian mothers. But with you we see around us today a .gathering of nuns, teachers and others engaged in the work of Chris-tian education. They are mothers, too, not by nature or by blood but by the love they bear the young." Then turning directly to this latter group, he continued: "Yes, you too are mothers; you work side by side with Christian mothers in the work of education; for you have a mother's heart, burning with charity . . . You are truly a sisterhood of spiritual mothers whose offspring is the pure flower of youth." Such were the Holy Father's beautiful words on "spiritual motherhood." Praise of the Religious Life Pope Pius XII's remarks on religious life came not as a separate statement but as part of the full teaching on woman's role in the modern world. In his address of October 21, 1945, he discussed all three "vocations" open to young women today: marriage, the un-married lay state, and the life of the' consecrated religious. About the religious life, he stated: "For nigh onto twenty cen-turies, in every generation, thousands and thousands of men and women from among the best in order to follow the counsels of Christ" have left the "world" to devote their lives to His service. "Look at these men and women," he continued, "See them dedicated to prayer and penance, intent on the iiastruction and education of the young and ignorant, leaning over the pillow of the sick and dying, ope~l-hearted for all their miseries and all their weakness, in order to relieve them, ease theml lighten them and sanctify thm." "When one thinks of young girls and women," he concluded, "who willingly renounce matrimony in order to consecrate them-selves to a higher life of contemplation, sacrifice, and charity, there comes at once to the lips the word that explains it: vocation. It is the only word that describe so lofty a sentiment." The Pope finished this passage with ~he explanation that the call of God may come either as an overpowering summons or as a gentle impulse, sd diverse are the modulations of His voice. Addressing the representatives of Italian Youth Organizations in 1943, he spoke at length on the great need 0f vocations in these times, especially in the fields of education, organized charity, and danuar~, 1951 DESTINY OF RELIGIOUS WOMEN foreign missions. After extolling the value of religious life in fos-tering the Church's mission and mentioning the great solicitude of the Church today for the life of consecrated service--a solicitude rarely equalled, he insisted, in the long annals of Christian history-- the Holy Father concluded, "Let her accept it who can, taking Christ's words in "the sense of an invitation and encouragement." As a fitting crown to this speech, he made the memorable statement, "Christian virginity is the triumph of civilization." The Challenge to Modern Woman When the Pope challenged modern woman to work for the restoration of family llfe, he realized that many would very justly wonder why the Church continued to encourage the call to the reli-gious Sisterhoods. Why not lay less emphasis on this vocation for a decade or so? After all, where Catholic family life is strong, reli-gious vocations abound. Anticipating this reasonable objection, the Pope forestalled it by an immediate and thorough answer. "Is the common good of the people and the Church perhaps jeopardized by this (the encourage-ment of the religious vocation) ?" he asked. "On the contrary, these generous souls recognize the union of the two sexes in matrimony as a good of high order. But if they abandon the ordinary way and leave the beaten track, they do not desert it, but rather consecrate themselves to the service of mankind with a complete disregard for themselves and thei~ own interests by an act incomparably broader in its scope, more all-embracing and universal." They have given up the possibility of children of their own, yet they" teach the children of others the way to Christ. They help mothers in the care of their youngsters by establishing day nurseries. They substitute for the mother in conducting orphanages. They care for the sick members of all families. They protect the unity and sanctity of the family, furthermore, in a hidden but very influential way. While those intent on de.stroying the foundations of Christian civilization advise infidelity within the marriage bond and "free love" outside, the Church points with paternal pride to thousands upon thousands who have gone beyond the command of God and have accepted His free call to do something even greater. Because of this sacrifice, hundreds and hun-dreds of married people can ask themselves in the midst of ditficulties: "Can I not live up to the high requirements of my state of life, when 49 WILLIAM B. F!KI~ERTY so many of my fellow human beings live up to the more exacting demands of a higher state?" Renewal of Familg When the Pope suggests means to effect the renewal of the mod-ern family, the great part religious Sisters can play becomes even more evident. The foundation of all work for the restoration of the fam-ily, the Holy Father remarked, is a solid personal spiritual life. The first goal is to be the restoration of the honor and dignity that should be the Mother's in the home. Who are in a more strategic position to build a solid spirituality and proper attitudes toward home life in the mothers of tomorrow than the Religious Sisters who teach them in the schools and colleges today? Nor are Sisters engaged in other apostolic activities on the periphery of this great work. Those who conduct hospitals, retreat houses, and the like, have a part that is perhaps less obvious but equally important in thi~ work of family restoration to which their Holy Father challenges them. Conclusions Certain profitable conclusions for the individual lives of the Sis-ters suggest themselves from the words of Pius XII which have been briefly considered here. If religious Sisters are to look on their'life as a spiritual motherhood, the qualities that mark a true. Christian mother's relationship with her children--the qualities that marked Our Lady's relationship with her Divine Son--will be the aim of the religious Sister. This will counteract any influences which in these days of standardizing agencies and statistical social service might lead an occasional individual toward a depersonalized goal of expertness in nursing, teaching, or other profession. Secondly, the v6cation of most young women to be the mother of a family in the home could receive much more stress in high school and college instruction, equal in quantity even to the attention most Sisters very justly bestow on their own high type of vocation. Above all, the Holy Father's words should be an encouragement and an inspiration in these apocalyptic times which he himself has called "perhaps the greatest religious crisis humanity has gone through since the origin of Christianity." 50 Book Reviews THE MEANING OF FATIMA. By C. C. Marfindale, S.J. Pp. 183. P. J. Kened¥ and Sons, New York, 1950. This is not just another book about Fatima. It gives a brief, dear description of the Blessed Virgin's appearances; but tO that it adds a frank appraisal of the difficulties and inconsistencies in the account of the Fatima happenings, and a sensible, penetrating expla-nation of these problems. Fr. Martindale's treatment is marked by a fine balance. He is objective, almost scientific in his approach; yet sympathetic and sensi-tive to the human dements involved. He is very, discerning in his evaluations of the testimony given by the witnesses, parti.cularly the three children; yet there is never a ting~of debunking. Add to this reverent, straightforward attitude the fact that the author is inti-mately acquainted with Fatima and with the previous writings about the subject, and it is hard not to accept his judgment on the appari-tions. Special attention should be drawn tothe introduction, which is the key to Ft. Martindale's treatment of the Fatima narrative. In a few pages, the author gives a brief but dear explanation of the Cath-olic Church's attitude towards private revelations. His analysis of the psychology of the "visionary" is particularly valuable. This in-troductory section alone would be enough to make the book worth reading, and the remainder of the book fulfills the promise of the troduction.--BERNARD COOKE, S.J. VOCATION TO LOVE. By Dorfhy Dohen. Pp. ;x-k 169. Sheed and Ward, New York, 19S0. $2.50. Aiming at high ideals, the lay apostle is often handicapped by all-too reaIistic obstacIes. Writing from a layman's viewpoint, Miss Doben gives the reader a deep insight into some practical ways of ~etaining spiritual idealism. Religious will find in Vocation to Lo~e a refreshing newness clothing old principles, and may blush at the evident bigb aspirations of "people in the world." After a comparatively long and somewhat disconnected intro-ductory chapter, the author develops ten unified chapters on pene-trating studies of important consequences of tooe. The reader ad-vances through increasingly more interesting and satisfying topics. Outstanding for their simplicity and depth are four chapters on 51 BOOK ANNOUCEMENTS Reoietu for Religious detachment, prayer, loneliness, and f~ustration. The clear and descr.iigtive style throughout is captivating. Religious and laity alike, who ambition great deeds for Christ, should profit from these fifteen-minute excursions into refreshingly modern answers to the old problems f.acing the zealous apostle in making reality approach the ideal.---ROBERT P. NEENAN, S.J. THE GRACES OF INTERIOR PRAYER (Les Graces D'Oralson): A Treatise on Mystical Theology. By A. Poulain, S.J. Translated from the sixth edition by Leonora L. Yorke Smith and corrected to accord with the tenth French edition with an introduction by J. V. Balnvel and an appendix on the discernment of spirits. Pp. cxli q- 665. B. Herder Book Co., St. Louis, Mo., 1950. $6.50. For the review of this book see Father Breunig's article, "Classic on Higher Prayer;" pp. 39-45. BOOK NOTICES Another tribute to. the present Age of Mary is F. J. Sheed's THE MARY BOOK which gives a biography-anthology of the best Marian. literature published by Sheed and Ward during the past quarter- ~ century. The reader will find a vast variety of subject matter plus diversity of presentation by great-name authors--Chesterton, House-lander, Claudel, Von Hildebrand, Martindale, Lund, to name only a few. Those eager to read more exhaustively on the subjects will find the sources of the selections listed in the back of the book. Besides the prose, beautiful poems on Mary, these not limited to the last twenty-five years, enrich the collection. Thirteen illustrations, four of them in color, of famous statues and paintings, contribute the final artistic touch to this little library on things Marian. (New York: Sheed and Ward, 1950. Pp. xii -f- 411. $4.00.) THE DESTINY OF MODE

Die Trauben-Eiche (Quercus petraea [MATT.] LIEBL.) ist ökologisch wie ökonomisch eine prägende Baumart im nordostdeutschen Tiefland. Seit längerer Zeit haben jedoch lokal bis regional drastische Vitalitätseinbußen zu Diskussionen um ihre Verwendbarkeit für den Wald der Zukunft geführt. Vor dem Hintergrund fortschreitender Veränderungen des Klimas stellen sich Fragen nach der Anpassungsfähigkeit der Baumart im Sinne der Überlebensfähigkeit, nach den Beziehungen zwischen Vitalitätszustand und Wuchsverhalten sowie nach möglichen Entwicklungstendenzen dieser Parameter. Die vorliegende Arbeit untersucht die Zusammenhänge zwischen Vitalität und Zuwachs sowie die Effekte der Witterung auf die Jahrringbreite als wesentlichem Vitalitätsindikator. Die retrospektive Analyse dieser Beziehungen dient dazu, das mögliche Verhalten des Witterungs-Zuwachs-Komplexes in der Zukunft abzuschätzen und damit die Risiken einer forstlichen Schwerpunktsetzung auf die Trauben-Eiche in Nordostdeutschland genauer zu fassen. Die Untersuchungen fußen auf zwei Versuchsflächen-Sets. Die Kernflächen K1-K5 umfassen fünf Mischbestände aus Trauben-Eichen und Kiefern (Pinus sylvestris L.) entlang eines Gradienten von Sachsen-Anhalt bis Ostpolen im Altern von etwa 110-150 Jahren auf Standorten mittlerer Nährkraft und durchschnittlicher Wasserversorgung. Dieses Set wird erweitert durch 20 Zusatzflächen im Osten bis Süden des Landes Brandenburg, ebenfalls zum größten Teil in Mischbeständen mit Kiefer. Neben den ertragskundlichen Basisaufnahmen wurden auf den Versuchsflächen Bohrkerne an Stichproben des herrschenden Bestandes entnommen. Zu allen Flächen liegen die Angaben der forstlichen Standortkartierung über die Nährkraftstufe und die Wasserversorgung sowie Zeitreihen von Tagesmitteltemperaturen und Niederschlagstagessummen vor. Als Szenariodaten werden die Medianläufe des 2-Kelvin-Szenarios mit dem Regionalisierungsmodell STAR 2 auf Grundlage des SRES-A1B-Szenarios verwendet. Zur Einschätzung der Vitalität der Trauben-Eichen in den Untersuchungsbeständen wurde 2006-2011 der prozentuale Laubverlust im Sommerzustand nach dem Standard der Waldzustandserhebungen erfasst (EICHHORN et al. 2006). Parallel wurde der Kronenzustand im Winter nach dem Schema von KÖRVER et al. (1999) beurteilt. Als Indikatoren für die Vitalität der Trauben-Eichen standen die Jahrringbreite und die Zuwachsrate ("Jahrringindex") im Mittelpunkt der Untersuchungen. Für die Zeitreihen der Jahrringbreite wurden die Parameter Autokorrelation und Sensitivität für die gesamte Zeitreihe sowie als gleitende Mittel hergeleitet und interpretiert. Im Programmpaket "CLIMTREG" (BECK et al. 2013) erfolgten anschließend die Trendeliminierung und die AR(1)-Modellierung zur Entfernung autokorrelativer Effekte aus den baumspezifischen Jahrringindex-Zeitreihen. Die Identifikation von Weiserjahren stützte sich auf die Verteilungsparameter Mittelwert und Standardabweichung der Einzelbaum-Jahrringindizes pro Jahr. Aus den individuellen Zeitreihen des Jahrringindexes wurde die mittlere bestandesbezogene Index-Zeitreihe (= Chronologie) errechnet. Zur Quantifizierung der Witterungs-Zuwachs-Beziehungen wurden die Analyse-Tools CLIMTREG (mit tagesgenauer Auflösung) sowie "bootRes" für R (monatliche Auflösung; ZANG & BIONDI 2012) verwendet, in die Daten der jeweils nächstliegenden Wetterstationen sowie Zeitreihen des mittleren Jahrringindexes eingesteuert wurden. Die Auswertungen zeigten, dass sich im Untersuchungszeitraum 2006-2011 Belaubungsgrad und Kronenstruktur für die Mehrzahl der untersuchten Bäume deutlich verbessert haben. Mit dem relativen Kreisflächenzuwachs ist die Kronenstruktur (hochsignifikant) über alle Kernflächen hinweg straffer positiv korreliert als der Laubverlust (nicht signifikant). Bei gleichem BHD sind größere Kronenflächen sowohl mit besseren Kronenstrukturwerten als auch mit einem geringeren Laubverlust gekoppelt. Der jährliche Radialzuwachs nimmt im Mittel der Kernflächen seit mehreren Jahrzehnten zu. Auf den Zusatzflächen liegen die mittleren Jahrringbreiten etwa auf Ertragstafelniveau (ERTELD 1963). Die absolut und relativ höchsten Zuwächse 2006-2011 zeigten die polnischen Kernflächen. Die Korrelationen der Jahrringindizes (JRI) mit dem Niederschlag sind etwas straffer als mit der Temperatur, aber nur selten signifikant. Die für die Vegetationsperiode berechneten Korrelationskoeffizienten sind in keinem Fall höher als die für das Gesamtjahr ermittelten. Bei der Prüfung dendroklimatologischer Zusammenhänge auf Monatsebene mit bootRes zeigen die Flächen K1 und K3 ein ähnliches Bild: Höhere Jahrringindizes sind mit überdurchschnittlichen Niederschlägen vor allem in den Wintermonaten sowie im Spätsommer bis Frühherbst des Wuchsjahres gekoppelt. Auf den übrigen Kernflächen sind die Zusammenhänge im Vergleich weniger straff. Zwischen herrschendem und beherrschtem Bestand gibt es kaum Unterschiede in der Reaktion des Jahrringindex auf die Witterung. Die Beziehungen zu den Mitteltemperaturen sind etwas schwächer ausgeprägt. Auf allen Flächen sind vorrangig kühle Spätfrühlings- und Frühsommermonate mit überdurchschnittlichen Jahrringindizes verbunden. Analysen durch moving windows zeigen für einige Flächen im Lauf der Zeit zunehmende Korrelationen zwischen Witterung und Jahrringindex. In Zusammenfassung aller Flächen ergeben sich für die zweite Hälfte der Untersuchungsperiode deutlich mehr signifikante Zusammenhänge als in der ersten. Nach den Auswertungen mit CLIMTREG führen fast überall hohe Niederschläge bei niedrigen Temperaturen im Hochsommer des Vorjahres zu überdurchschnittlichen Zuwachsraten. Außerdem fördern erhöhte Niederschlagsmengen von Ende November bis in den Februar, zum Teil auch höhere Temperaturen, die Jahrringbildung. Das dritte auffällige Intervall ist die Zeit von Anfang April bis Mitte Juli mit höheren Zuwachsraten bei niedrigen Temperaturen und überdurchschnittlichen Niederschlägen. Die Modellierung von Jahrringindex-Zeitreihen für den Szenariozeitraum 2001-2055 auf Basis unterschiedlicher Kalibrierungszeiträume ergibt in den meisten Fällen die höchsten mittleren Jahrringindizes (JRI) für das mit der zweiten Hälfte des Gesamtuntersuchungsintervalls 1951-2006 parametrisierte Modell. Im Vergleich unterschiedlicher Kalibrierungszeiträume verändern die von CLIMTREG identifizierten zuwachswirksamen Zeiträume in der Regel weder ihre Lage noch ihre Länge in wesentlichem Ausmaß. Auffällig ist jedoch, dass die Richtung der Zusammenhänge in der jüngeren Vergangenheit uneinheitlicher wird. Auf Basis der Untersuchungsergebnisse leitet die Studie Chancen und Risiken ab, die für die Trauben-Eiche unter dem Einfluss des genutzten Witterungsszenarios im Untersuchungsgebiet maßgeblich sind. Die Handlungsoptionen zum Stärken der Anpassungsfähigkeit umfassen im Wesentlichen die Steuerung der negativen und positiven Einflüsse, die dem menschlichen Einfluss zugänglich sind. Dazu gehört die Förderung der individuellen Vitalität und Elastizität durch optimal entwickelte Kronen und Wurzelsysteme. Die Mischung mit anderen Baumarten steigert die Bestandesstabilität, wobei die relative Konkurrenzschwäche der Eiche zu berücksichtigen ist. Verjüngungsmaßnahmen sollten auf die Erhaltung und Steigerung der genetischen Vielfalt ausgerichtet sein und Individuen mit überdurchschnittlicher Vitalität besonders fördern. Die Konkurrenz um Wasser kann – unter Beachtung des Risikos zusätzlicher Verdunstung –durch geringere Bestandesdichten reduziert werden. Die größten Erfolgsaussichten für diese Aktivitäten bestehen auf Standorten höherer Wasserspeicherkapazität und Nährkraft. Ein angepasstes Monitoring sollte Bedrohungen zum Beispiel durch Insektenmassenvermehrungen rechtzeitig erkennen, gegen die alle Bekämpfungsmöglichkeiten auszuschöpfen sind. Auf gesellschaftlicher Ebene ist eine umfassende Diskussion zu den Zielen und Methoden der Waldbewirtschaftung zu führen, um eine höhere Wertschätzung und Langfristigkeit gezielter Eichenförderung zu erreichen. ; Sessile oak (Quercus petraea [MATT.] LIEBL.) is an important tree species in the northeastern lowlands of Germany. The widespread introduction of the species into mature Scots pine (Pinus sylvestris L.) stands as a means of ecological forest conversion has further enhanced its relevance in forest science and management. For a few decades, however, increasing numbers of trees and stands showing a severe decline in vitality have led to critical discussions on the possible role of oaks in today's forest development strategies. The adaptive capacity of Sessile oak will be further challenged by climate change in the future. In this context, more information is needed on the relations between the vitality status and growth, including the development of these relations in the next decades. Thus, the study investigates the dependencies between annual radial increment in Quercus petraea (measured as tree-ring width, TRW) and individual-tree vitality as well as the effects of climatic variables on TRW on different temporal scales. Investigations were carried out using two sets of trial plots. The core plot sequence K1-K5 comprises five mature mixed stands of Sessile oak with Scots pine along a gradient from Saxony-Anhalt to eastern Poland. Trees are 110-150 years old and grow on sandy and partly podsolic cambisols with average water supply. A set of 20 additional plots was established in mixed oak-pine stands in Brandenburg. In addition to growth and yield data for the whole plot, increment cores were extracted from a representative sample of 20 trees per plot. Time series data of local daily mean temperatures and daily precipitation sum were provided by the Potsdam-Institute for Climate Impact Research. Data for 2007-2060 come from the median scenario of the regional climate model "STAR 2" based on the SRES-scenario A1B and assumes an increase in temperature of two Kelvin until 2060. Individual vitality was recorded from 2006 to 2011on the core plots (i) according to the European standard method for the assessment of crown condition based on defoliation percentages in summer (EICHHORN et al. 2006) and (ii) following the approach by KÖRVER et al. (1999) for crown structure classification in winter. Both methods were applied to all dominant and co-dominant oaks in the five subsequent years. Trees on the additional plots were assessed only once. Because they are regarded a reliable indicator of tree vitality, annual radial increment as expressed in tree-ring width (TRW) and the resulting growth rate (tree-ring index) are at the center of the analyses. For TRW time series the parameters autocorrelation and sensitivity were calculated both for the whole investigation period and as floating means ("moving windows"). The program "CLIMTREG" (BECK et al. 2013) was applied to eliminate long-term trends in individual TRW series by means of cubic spline functions and to minimize auto-correlation within the resulting TRI time series. Pointer years were identified on the basis of the mean and standard deviation of annual TRI distributions. Plot-specific "chronologies" were calculated as arithmetic means of all "typical" tree-specific TRI series per plot. To analyze the relations between climate and growth, the programs CLIMTREG (for daily climate data resolution) and "bootRes" for R (monthly resolution; ZANG & BIONDI 2012) were applied to local climate data and the TRI chronologies. The repeated assessments show that during the interval 2006-2011 crown condition as expressed in summer foliage as well as in crown structure has improved considerably. Crown structure values are correlated more closely to individual basal area increment than defoliation percentages. At the same DBH, trees with larger crowns exhibit a significantly better crown structure and less defoliation. Annual radial increment has been increasing on the core plots over the past decades, thus the increment level of the dominant trees is on average slightly higher than that of the first yield class in the table by ERTELD (1963). On the additional plots, mean TRW is parallel to yield table values but shows a slowly decreasing trend in a number of stands. The two core plots in Poland exhibited the highest radial increments 2006-2011, both absolutely and relatively. On the annual level, TRI time series are correlated more closely to precipitation sums than to annual mean temperatures. Except for one of the additional plots, the respective correlation coefficients are statistically insignificant. Correlations did not increase when climate parameters were calculated exclusively for the vegetation period instead of the whole year. According to dendroclimatological analyses on the monthly scale with bootRes, trees on core plots K1 and K3 respond almost similarly to climatic influences: High TRI values are related to above-average precipitation mainly during the winter months, as well as in late summer and early fall of the year of growth. On the other core plots, dependencies are less clear. The relations of TRI to monthly temperature are weaker than those to precipitation with the same ranking of plots regarding their sensitivity. The most favorable influence on TRI is exerted by cool spring to early summer months in the year of growth. Correlation patterns are very similar for both dominant and suppressed trees. Separate analyses of the first and the last half of the investigated interval show that the strength of correlations between TRI and climatic variables has been increasing over the past decades. When summarized over all plots, there were distinctly more significant correlation coefficients in the period from 1984-2006 than from 1951-1983. The analyses using CLIMTREG showed that high summer precipitation in the preceding year clearly promotes above-average TRI values. Another conspicuous climate-influenced time period ranges from late November to February with positive correlations both to precipitation and to temperature (at least partly). The third important period for TRI in most trees on the core plots starts in early April and lasts until Mid-July. During this time, high TRI values are correlated with low temperatures and high precipitation. For most of the plots, the average modeled TRI is higher if the second half of the data interval 1951-2006 is used for calibration rather than the entire interval or its first half. The results of the models based on different calibration periods do not differ very much in terms of the identified variables (i.e. length of influential period and type of climatic parameter). However, the direction of correlations becomes more variable in the more recent past. The results of this study are summarized in a number of risks and opportunities regarding future vitality and growth of Sessile oak under regional conditions. Finally, several options of silvicultural management to support vitality and growth of the species are recommended. These consist basically in promoting favorable conditions and limiting negative influences. A large crown with dense foliage and a well-developed root system are crucial conditions for individual vitality which should be strengthened for instance by reducing stand densities at an early age. Mixed stands have a higher stability towards disturbances and provide more diverse habitats for natural antagonists against defoliators. The relatively weak competitiveness of oaks should be taken into account when advocating mixed stands. Regeneration activities should enhance genetic diversity, promote phenotypes with above-average vitality, and accelerate the adaptation of the species by "assisted migration" of drought-tolerant provenances. Competition for water may be eased by lower stand densities. However, the canopy should be kept sufficiently closed to prevent excessive growth of ground vegetation or increased evapotranspiration. An adapted system to monitor forest growth and vitality should be used to technically assist the species in counteracting major insect outbreaks and other severe biotic risks as early as possible. On a more general level, productive discussions are needed between all stakeholders, interest groups, and the public on the social and political role of forests and the required level of management. This should lead to a stable social and political appreciation of forestry and provide the resources and staff necessary to cope with an uncertain future.

V uvodnem delu doktorske disertacije smo opredelili raziskovalni problem doktorske disertacije, in sicer proučevanje vpliva davčne kompleksnosti na davčno skladnost. Zapisali smo cilj, to je proučitev področja davčne skladnosti s posebnim poudarkom na stroških davčne skladnosti ter empirična preveritev lastnega modela merjenja makroekonomskih učinkov stroškov davčne skladnosti. Zastavili smo osnovno tezo doktorske disertacije, in sicer, ali zmanjšanje stroškov davčne skladnosti povzroča makroekonomske učinke ; v povezavi s tem smo zastavili deset hipotez. Uvodoma so predstavljeni še pričakovani izvirni znanstveni prispevki, uporabljene predpostavke in omejitve ter metode raziskovanja, uporabljene tako v teoretičnem kot empiričnem delu doktorske disertacije. V drugem poglavju smo zapisali teoretična izhodišča s področja davčne kompleksnosti v povezavi z davčno agresivnostjo in podali lastno opredelitev davčne kompleksnosti in davčne agresivnosti, pri čemer smo se oprli na znanstveno literaturo s tega področja. Predstavili smo vzroke in kazalnike davčne kompleksnosti ter podali izčrpen kvalitativni pregled dosedanjih raziskav o davčni kompleksnosti in davčni agresivnosti. V drugo poglavje doktorske disertacije smo vključili dve lastni empirični raziskavi, in sicer: raziskavo o spreminjanju davčnih predpisov primerjalno za Slovenijo, Avstrijo, Veliko Britanijo, Hrvaško, Bolgarijo, Madžarsko, Češko, Romunijo in Poljsko ; raziskavo cen revizijskih storitev za Slovenijo. Pomembna nova znanstvenoraziskovalna dognanja predstavljajo tudi nove spremenljivke davčne kompleksnosti, ki smo jih prepoznali za subjekte javnega interesa, katerih delnice kotirajo na organiziranem trgu. Tretje poglavje predstavljajo teoretična izhodišča s področja davčne skladnosti, kjer smo z uporabo znanstvene literature predstavili dosedanje teorije davčne skladnosti in vrste stroškov davčne skladnosti. Dodali smo lastno opredelitev davčne skladnosti. Podali smo izčrpen kvalitativen pregled raziskav davčne skladnosti ter raziskav o merjenju stroškov davčne skladnosti, ki so osnova za izvedbo naše glavne empirične raziskave. Pregled dosedanjih znanstvenih raziskav smo razdelili v tri skupine: raziskave o merjenju stroškov davčne skladnosti ; raziskave psiholoških stroškov, ki so posledica stresa in drugih dejavnikov pri doseganju davčne skladnosti ; raziskave stresa v računovodstvu. V tretje poglavje doktorske disertacije smo vključili lastno empirično raziskavo o organizacijskih in osebnostnih dejavnikih stresa ter zdravstvenih težavah v povezavi s stresom, ki jih imajo davčni zavezanci pri doseganju davčne skladnosti. V okviru istega poglavja smo predstavili makroekonomske učinke davčne (ne)skladnosti. V četrtem poglavju smo predstavili obstoječe modele merjenja stroškov davčne skladnosti in njihovo uporabno vrednost ter predstavili lasten predlog merjenja makroekonomskih učinkov stroškov davčne skladnosti. Peto poglavje predstavlja predstavitev inštrumentov za povečanje davčne skladnosti, kjer navajamo: predpise in orodja Evropske komisije za povečanje davčne skladnosti ; druge mednarodne predpise in orodja za povečanje davčne skladnosti ; sistem ocenjevanja davčnega sistema, kaznovanje davčnih prekrškov kot inštrument za povečanje davčne skladnosti, upravljanje s tveganji davčne skladnosti in ostale inštrumente za povečanje davčne skladnosti. V peto poglavje doktorske disertacije smo vključili lastno empirično raziskavo o vrednotenju zakonodaje. V okviru istega poglavja smo predstavili še značilnosti Indeksa spoštovanja pravne države, ki se v Svetu že uporablja, ter lasten koeficient spreminjanja davčnih predpisov kot novo znanstvenoraziskovalno dognanje. Teoretičnemu delu sledi v šestem poglavju empirični del, v katerem smo predstavili raziskovalno delo. Uvodoma smo v šestem poglavju predstavili cilje raziskave, hipoteze doktorske disertacije, potek raziskave in uporabljene raziskovalne metode ter opredelili temeljne konstrukte znanstvene raziskave. ; In the introductory part we defined the research problem of the doctoral dissertation, namely, the study of the impact of Tax Complexity on Tax Compliance. We have recorded the objective, namely, the study of the field of Tax Compliance, with a special emphasis on the Costs of Tax Compliance and empirical verification of our own Model For Measuring The Macroeconomic Effects Of Tax Compliance Costs. We have established the basic thesis of the doctoral dissertation, namely, whether the reduction of the Costs of Tax Compliance causes macroeconomic effects ; In this connection, we have raised ten hypotheses. The introduction of the original scientific contributions, the assumptions and limitations were used, and the methods of research are presented used in both the theoretical and the empirical parts of the doctoral dissertation. In the second Chapter, we wrote the theoretical background in the field of Tax Complexity in relation to Tax Aggression, and presented our own definition of Tax Complexity and Tax Aggressiveness, based on scientific literature in this field. We presented the causes and indicators of Tax Complexity, and provided an exhaustive qualitative overview of the previous studies on Tax Complexity and Tax Aggression. In the second chapter of the doctoral dissertation, we included two of our own empirical researches, namely: A study on changing tax regulations, comparable for Slovenia, Austria, Great Britain, Croatia, Bulgaria, Hungary, the Czech Republic, Romania and Poland ; a survey of the prices of audit services for Slovenia. Significant new scientific research findings also present new variables of Tax Complexity, which we have identified for Public Interest Entities whose shares are listed on the organized market. The third Chapter presents the theoretical background in the area of Tax Compliance, where, using scientific literature, we presented the current Tax Compliance Theory and the types of Tax Compliance Costs. We have added our own definition of Tax Compliance. We have provided a comprehensive qualitative overview of research on Tax Compliance and research on the measurement of Tax Compliance Costs, which are the basis for conducting our main empirical research. An overview of the current scientific research has been divided into three groups: Surveys on measuring the Costs of Tax Compliance ; investigation of Psychological Costs arising from Stress and other factors in achieving Tax Compliance ; stress research in accounting. In the third chapter of the doctoral dissertation, we included our own empirical research on organizational and personality factors of stress, and health problems related to the stress that taxpayers have in achieving Tax Compliance. Within the same chapter, we presented the macroeconomic effects of Tax (non)compliance. In the fourth Chapter, we presented the existing models for measuring the Costs of Tax Compliance and their useful value, and presented our own proposal for measuring the Macroeconomic Effects of Tax Compliance Costs. Chapter 5 presents a presentation of Instruments to increase Tax Compliance, stating: European Commission Regulations and Tools to increase Tax Compliance ; other international rules and tools to increase Tax Compliance ; the system of assessing the tax system, penalizing tax offenses as an instrument for increasing Tax Compliance, managing the risks of Tax Compliance and other instruments for increasing Tax Compliance. In the fifth chapter of the doctoral dissertation, we included our own empirical research on the evaluation of legislation. In the same chapter, we also presented the characteristics of the Rule of Law Index already in use in the Council, as well as our own coefficient of changing tax regulations as a new scientific and research knowledge. The theoretical part of the trace in the sixth Chapter is the empirical part, in which we presented the research work.

Global Affairs Canada announced this week that a Canadian had died in Ukraine. Later reporting revealed that his name was Jean-Francois Ratelle and that he was a commander of the Norman Brigade, which, according to CTV News, is "a fighting force of volunteers from several different countries commanded by a CAF veteran who goes by 'Hrulf.'" Hrulf was Ratell's call sign. But the news raises an important, and hard to answer question: How many Canadians, and indeed citizens of other Western countries, are there fighting the Russians in Ukraine?The Canadian government says it does not track this figure, but in January 2023, the Ukrainian Foreign Legion said that Canadians were "one of the most numerous nationalities" fighting in Ukraine. CTV News says it was able to track "at least 18 Canadians who are, or were, in Ukraine as fighters or as part of humanitarian efforts."On May 1, 2023, two Canadians serving with Ukraine's International Legion, which was attached to the 92nd Mechanised Brigade, were killed in Bakhmut. Both had served in the Canadian Armed Forces, but had left before going to Ukraine. At the time, CBC News reported that they were the fourth and fifth Canadians to be killed fighting in Ukraine. By November, the Globe and Mail was reporting that nine Canadians had been killed. Like other countries in the West, the Canadian government did not send those fighters. One of the Canadians who perished was "fighting alongside two U.S. citizens who also died while fighting in the Donbas region of eastern Ukraine."A March 14 update on the number of foreign mercenaries provided by the Russian Defense Ministry, which has an interest in muddying the waters on these figures, claims that 1,005 Canadian mercenaries have gone to Ukraine to fight. It claims that at least 491 of them — nearly half — have been killed. And Canada is not number one on that list. According to the Russian update, 2,960 mercenaries have come from Poland with 1,497 of them reportedly killed. Number two is the U.S. with at least 491 of its 1,113 mercenaries killed. The update says that mercenary fighters have come from NATO members Romania and the U.K., while France has been the source of fewer: 147 French nationals have died out of 356 who have gone, according to Russia. While the credibility of these figures is unclear, in total, Russia — which also has non-Russians fighting on its behalf in Ukraine — claims 13,000 foreigners have fought for Kyiv and around 6,000 have died. The Ukrainians say their international legion is made up of around 20,000 fighters from 50 countries. But they too have their own interest in inflating the numbers. Daniel Davis, a military analyst and Senior Fellow for Defense Priorities, told RS that he has seen no independent confirmation of these figures. Alexander Hill, professor of military history at the University of Calgary, said he hadn't come across any reliable numbers, either, and told RS that real information on foreign fighters appears to be a closely guarded secret, on both sides.But perhaps the more dangerous issue is the presence, not of mercenaries, but of Western troops on the ground in Ukraine. That number, by the way, is no easier to fix.According to Defense Department documents leaked in March 2023, there were at that time at least 97 NATO special forces in Ukraine: 50 British, 17 Latvian, 15 French, 14 American and 1 Dutch. At the time, National Security Council spokesperson John Kirby refused to confirm the number but confirmed "a small U.S. military presence" there.But there are not only American troops in Ukraine, but CIA officials too. A recent New York Times report based on interviews with more than 200 current and former officials revealed that there were "scores" — so at least more than 40 — of CIA officers in Ukraine. In a transcript of an intercepted February 19 conversation between senior German air force officials, one official says, "It's known that there are numerous people there in civilian attire who speak with an American accent."That transcript also revealed that there are UK personnel on the ground, too. Discussing how German Taurus long-range missiles could be operated in Ukraine, one official says that the Germans "know how the English do it. . .. They have several people on-site." The British prime minister's office has confirmed that the UK has boots on the ground: "Beyond the small number of personnel we do have in the country supporting the armed forces of Ukraine, we haven't got any plans for large-scale deployment."Then add to the tally the French forces revealed by German Chancellor Olaf Scholz. On February 26, defending his decision not to send Taurus missiles to Ukraine, Scholz said that it would require the presence of Germans in Ukraine to match their British and French counterparts. He explained, "What is being done in the way of target control and accompanying target control on the part of the British and the French can't be done in Germany."On March 8, Polish Foreign Minister Radoslaw Sikorski confirmed that "NATO soldiers are already present in Ukraine," but he refused to "list those countries."So, though it is impossible to add up the numbers on the list, it is possible, at least, to confirm the existence of a list. And it is a risky list. As Russia appears to — possibly irreversibly — take the advantage on the battlefield, the U.S. and NATO face the long feared dilemma: accept the reality and encourage Ukraine to negotiate a diplomatic end to the war or escalate and consider sending, as French President Emmanuel Macron has recently suggested, NATO troops to fight with the Ukrainian armed forces against Russia. It would be irresponsible to go down the road of the latter without exploring the road of the former. In a March 13 interview, Russian President Vladimir Putin said Russia has "never refused negotiations" and that Russia is "ready for negotiations . . . based on the realities that have developed." The West need not take Putin at his word. But with hundreds of thousands of Ukrainians being wounded and killed with little hope of improvement on the battlefield, it would be irresponsible not to test it. Oleksandr Chalyi —Ukraine's former deputy foreign minister and a member of the negotiating team in Istanbul soon after the Russian invasion — said then that Putin "demonstrated a genuine effort to find a realistic compromise and achieve peace." Oleksiy Arestovych, a former adviser to the Office of the President of Ukraine and also a member of Ukraine's negotiating team, says he thought then that the negotiations were successful and that the Ukrainian delegation "opened the champagne bottle." While we shouldn't trust Russia's willingness to negotiate an end to the war, we should test Russia's willingness to negotiate, especially if the alternative is sending more NATO troops into Ukraine and risking a wider and, perhaps, unthinkable war.

Aim. Currently drugs with actoprotective activity are increasingly applied in sport medicine, military medicine, space medicine, emergence medicine, deep-see medicine rehabilitative medicine during high physical stresses. Purposeful search of actoprotectors is quite urgent considering the fact that mentioned drug type insignificantly present on pharmaceutical market and have numerous side-effects. Considering the mentioned above facts we were aimed to conduct the purposeful search of compounds with actoprotective action among previously unknown condensed quinazoline derivatives, as well as estimate «structure-actoprotective activity» relationships among studied compounds.Material and methods. Aimed to the search of novel compounds with actoprotective activity we studied prospective and previously unknown 6-monosubstituted 3-R-6,7-dihydro-2H-[1,2,4]triazino-[2,3-c]quinazoline-2-ones using «swimming test» at temperature 24-26 Co with additional loads (10% of experimental animal body weight). Experiments were conducted on «Wistar» white rats. «Mildronat» was used as reference-drug. Obtained data allowed to detect the prospective compounds that were used for detailed studies.Results and discussion. It was found, that most of studied compounds increased the swimming duration of experimental animals at normal temperature while intragastric administration in 50 mg/kg dose. It was estimated, that compounds 1.1, 1.3, 2.3, 3.4 and 4.3 reveal the higher actoprotective activity comparing to reference drug «Mildronate». The analysis of «structure-biological activity» relationships showed that actoprotective activity of studied drugs is caused by the presence of hydrogenated [1,2,4]triazino[2,3-c]quinazoline cycle as well as by 2(4)-flourophenyl substituent of 6th position. The reliable relationships between actoprotective, antiradical activity and lipophility among 6-monosubstituted 3-R-6,7-dihydro-2H-[1,2,4]triazino[2,3-c]quinazoline-2-ones on the results of studies were not revealed. «Structure-actoprotective activities» relationships data, that were obtained, allowed to create the strategy of purposeful search of compounds with actoprotective activity among [1,2,4]triazino[2,3-c]quinazolines substituted.Conclusion. The actoprotective activity of novel 6-monosubstituted 3-R-6,7-dihydro-2H-[1,2,4]triazino[2,3-c]quinazoline-2-ones was detected. The reliable relationships between actoprotective, antiradical activity and lipophility among 6-monosubstituted 3-R-6,7-dihydro-2H-[1,2,4]triazino[2,3-c]quinazoline-2-ones on the results of studies were not revealed. ; Лекарственные средства с актопротекторной активностью находят всё более широкое применение в спортивной, военной медицине, медицине катастроф и экстремальных ситуаций, авиационной и космической медицине, морской медицине, медицине подводных и спасательных работ на фоне перегрузок в экстремальных ситуациях. Учитывая, что актопротекторы незначительно представлены на фармацевтическом рынке и имеют ряд побочных эффектов, проведение направленного поиска новых веществ с заданным фармакологическим эффектом является одной из актуальных проблем современности.Цель работы – направленный поиск соединений c актопротекторной активностью среди ранее неизвестных конденсированных производных хиназолина и установить закономерности взаимосвязи «строение-актопротекторное действие» в ряду исследуемых соединений.Материалы и методы. Актопротекторную активность перспективных и неизвестных 6-монозамещённых 3-R-6,7-дигидро-2H-[1,2,4]триазино[2,3-c]хиназолин-2-oнов изучали с помощью теста плавательной пробы при температуре 24–26 ˚C (нормотермия) с дополнительной нагрузкой (10% от массы тела экспериментальных животных). Исследования были проведены на белых крысах линии «Вистар», в качестве референс-препарата был использован «Милдронат». Полученные результаты позволили выявить наиболее активные соединения, которые в дальнейшем были использованы для углублённых исследований.Результаты. Установлено, что большинство протестированных соединений при внутрижелудочном введении в дозе 50 мг/кг увеличивают длительность плавания экспериментальных животных в условиях нормотермии. Обнаружены соединения 1.1, 1.3, 2.3, 3.4 и 4.3, которые по уровню aктопротекторной активности превышают референс-препарат «Mилдронат». Анализ взаимосвязи «структура-биологическое действие» показал, что высокую актопротекторную активность определяет гидрированный [1,2,4]триазино[2,3-c]хиназолиновый цикл и 2(4)-фторофенильный заместитель положения 6. Достоверной зависимости между aктопротекторной, антирадикальной активностью и липофильностью среди 6-монозамещённых 3-R-6,7-дигидро-2H-[1,2,4]триазино[2,3-c]хиназолин-2-oнов по результатам исследования не обнаружено. Полученные результаты взаимосвязи «строение – актопротекторная активность» позволили создать стратегию направленного поиска соединений с актопротекторным действием среди замещённых [1,2,4]триазино[2,3-c]хиназолинов.Выводы. Впервые установлена актопротекторная активность среди неизвестных 6-монозамещённых 3-R-6,7-дигидро-2H-[1,2,4]триазино[2,3-c]хиназолин-2-oнов. Показано отсутствие достоверной зависимости между aктопротекторной, антирадикальной активностью и липофильностью среди 6-монозамещённых 3-R-6,7-дигидро-2H-[1,2,4]триазино[2,3-c]хиназолин-2-oнов. ; Лікарські засоби з актопротекторною активністю дедалі більше знаходять застосування у спортивній, військовій медицині, медицині катастроф та екстремальних станів, авіаційній і космічній медицині, морській медицині, медицині глибоководних робіт та аварійно-рятувальній справі на тлі перевантаження в екстремальних ситуаціях. Враховуючи те, що актопротектори незначно представлені на фармацевтичному ринку, мають низку побічних ефектів, здійснення спрямованого пошук нових речовин із заданим фармакологічним ефектом є однією з актуальних проблем сьогодення.Мета роботи – спрямований пошук сполук з актопротекторною дією серед раніше невідомих конденсованих похідних хіназоліну та встановлення закономірності «будова – актопротекторна дія» в ряду синтезованих сполук.Матеріали та методи. Актопротекторну активність для перспективних і невідомих 6-монозаміщених 3-R-6,7-дигідро-2H-[1,2,4]триазино-[2,3-c]хіназолін-2-oнів вивчили за тестом плавальної проби при температурі 24–26 ˚C (нормотермія) з додатковим навантаженням (10% від маси тіла експериментальних тварин). Дослідження здійснені на білих щурах лінії Вістар, як референс-препарат використали «Мілдронат». Результати дали змогу виявити перспективні сполуки, котрі використали надалі для поглиблених досліджень.Результати. Встановили, що більшість протестованих сполук при внутрішньошлунковому введенні у дозі 50 мг/кг збільшують тривалість плавання експериментальних тварин в умовах нормотермії. Виявлено сполуки 1.1, 1.3, 2.3, 3.4 та 4.3, котрі за рівнем актопротекторної активності перевищують референс-препарат «Мілдронат». Аналіз взаємозв'язку «структура-біологічна дія» показав, що високу актопротекторну активність визначає гідрований [1,2,4]триазино[2,3-c]хіназолінoвий цикл і 2(4)-флуорофенільний замісник положення 6. Одержані результати взаємозв'язку «будова – актопротекторна дія» дали можливість створити стратегію спрямованого пошуку сполук з актопротекторною активністю серед заміщених -[1,2,4]триазино[2,3-c]хіназолінів.Висновки. Уперше виявлена актопротекторна активність серед невідомих 6-монозаміщених 3-R-6,7-дигідро-2H-[1,2,4]триазино[2,3-c]хіназолін-2-oнів. Показано, що вірогідної залежності між актопротекторною, антирадикальною активністю та ліпофільністю серед 6-монозаміщених 3-R-6,7-дигідро-2H-[1,2,4]триазино[2,3-c]хіназолін-2-oнів за результатами дослідження не виявлено.

Issue 4.2 of the Review for Religious, 1945. ; ,~Befora wrlt[~9 to ~s~° pl:~'se'co~sult noilce ~a Inside. back ~ove,. VOLUME IV / MARCH"i'5. 1945 ¯ ,, + " " l~ItJMbl~l~,2 , CONTENTS, +, ., , SECOND YEAR OF NOVI:FIA'~E" Adam~C: Ellis, +g.J -. .-. 73,, BOiDKLETS . ? . ° . . .,\. HOLY COMMUNIO~ AND SPIRITUAL .~ROGRES~-- " ~- , Clarence McAuliffe; S.2 . ~. . . .- ,-'OUR CO~qT~IBUTORS + ' ' ' " ILL-HEALTH AND THE APOSTOLIC VOCATION~A Missionary" ~THREE PREVENTI'#ES OF, "EXHAUSTION"~ ' ' BOO~S,~i~CEIVED . . ~. ,, .' ' " ' ' . . ,10, THE FAST BEFORE COMMUNION--Gerald Kelly,~ S.J. .~. . .j :l o# L~+'DECISIONS OF ,THE HOLY SEE o. . 122 BOOKREVIEWS (Edited by Clement DeMnth, S.J.)-- '-+- TJ~e Man NeareSt to ChriSt: ~A Herolne~of the Mission Field:,~niroductio . : ~ in Codicerfi: A Prefad'e to Ne,wman's Theology; War'is My Parish; Secrets , . ' ." 124~"~ of ghe Saints: Our Lad, y of Fauma '. , ,.~,, . COMMUNICATIONS ;' . . ' ; . -+. ; . .'+I~0 QUESTIONS AND' ANSWERS-- " '" Absences froXm the Novitiate: ,General+Pei'missions to Spend Small Sfims:' . +Soliciting Votes at General Chapter: Meaning 6f the Perio,dic "General r +Abso ut on":~ Use'+of Old Albs ahd ~eligious Habits: Plenary 'Indu"lge~ce . ~n articulo morris and thd_He~oic Acf; Plenary Indulgence~for.~Communion of Reparation: Nbvitia~e.+at Ordinary House and NoviCes at Community Recreation: Power to Ex't~ndoTime °of Novitiate;'Per'mission for Reli-gious to Donate Blood: Renewal,of Altar Breads: Banner b~fore Blessed, ~5" S,acrament, during Office: Oinission of Sign 'of Cross during the PassiOn; Right"to Admit Can, didate.s . " . ¯ " . ' " " i~ . ~ 136 SUMMER S~HOOL 'DIRECTORY O" --" " " " ~,~'-- ' '~; " " "" EX'PLANA:FI.ON OF THE MASS . " 14'4 ~'MARYKNOLL MISSION LETTERS . ' .- A 144 REVIEW FOR°REI~IGIOUS, Mar~h. 1945". Vol.°IV, No. 2. Publis~'ed +.+~n°ntb] y ; .~January'o March,. , May, July,. Sel~tember;and November, at"~he College.,,, +press,, '606 H;~rnson Street, T, opeka, Kansas,. by St. Mary s College, St. Marys, Kansas; with ecclesmsttcal, approba~t ¯i o- n , E n t ,e- r e d a s s e c o n d c ,lass matter ,January 15 1942o+ at thePost Of~ce~ Topeka,~Kansasi under'the act of March 3, 1879. ¯ '- ~ 'Editofialfl3oard: Adam C. Ellis, S~. G. Augustine Ellard. S.3. Gel:~ld¢K~ll~,, S.3. Editorial Secretary: Alfred F. SchnetderJ S.J. . C6pyright. 1'945. by Adam C. ,Elli,s. Permission' is hereby granted fo~ quotati~nS '~of reasonable~ length, provided due~ credit be giyen this rewew and .tile ,au'thdr. Subscriptioii pric~: 2 dollars a year. ,~, ' Prifited in'U.- Second- Year of Novi :iat:e Adam C. Ellis, S.J: ,7T H| "EE mFRpEirNe,C aHnd R oet~hoelru p'toil0inti,c 3aol sthepehoir~iems iinni mthiec Aalu tsot rtihaen Church had all but ~estroyed the .religious life in: ~ Europe by the end of the eightdenth century. V.ery many,, monasteries and convents had either been Suppresse'd or were, f6rbidd~n to take novices. As a restilt ¯many" b~n~fi~ent labors~of the religious, in behalf Of the social needs 6f the:J "Church ~ere brought to a standstill. BU~ it was imperative that these spiritual and corporal.~works of mercy should hot'be abandoned altogether. Divine Providence inspired dd~'oted laymen and women to step into the-breach~ ~ to.take.up the task of teaching Christia_n Do~.r.rine ~to chil- ~dren, and of caril~g for the sick, .th~ aged, and the orphans. - Eventual.ly th~se zealousla~borers ,bhnded tbgether into .~,~smallgrout~s in order to work together more efficiently.; then-they began to live toge'ther in community,'and with ¯ the-permission of their local Ordinary they took simple, private vows and wore a common garb. Recognized offi-cially neither by Church nor State, the.y carried on their work valiantly. Eventually the Church rewarded thei~o °o zealous efforts. At first approval was given only 'to" their "constitutionsi but, especially during the second half~ of the nir;eteenth century,,, the Holy See .appro.ved the institutes .themselves as congregations with simple vows. Many of the founders of these modern congregations o realize'd that men.~and women whose vocation it was to-strive for perfection, in the active life needed a longer period " of' ptobation than the single year of novitiate commgnly ~-,,prescribed for cloistered religious. Hence these founders.~ ordained that all c.andidates undergo a second year of novi-. , 73~ ADAM C. ELLIS -.tiate~before the "firs~ Reoieto for R~ligiou.s profession+ of vows.° Furthermore, - some provided in their constitutions that the noviCesshould b~ employed in the external works of the congregatiffn during their second year. "This was done to determine whether they were fitted for this kind of work, and to give them opportunity to adjust their spiritua! life to the dis-tractions and trials+of the actiye apostolate. The Sacred Congregation of Religious consistently-refused to permit novices to be so employed during,the first year of nov.itiate.~ This practice of the S. Congregatt0n passed into the legislation of the NOrrnae of /901. 'After . stating in Art. 73 tfiat novices were n~t to be engaged in the ¯ study of the arts and sciences nor in theeexternal work of the institute, Art. 7"4 continued as follows: "Where there are tyro years of novitiate,the first is to follow all the i~r~- scriptio, ns laid down above for the one (canonical) year. During the second year, howe('er, the novices may engage moderately in studies or in other works of the institute ¯ always under the direction and vigilance of the master; this is to be done in the novitiate house itself, but" not outside of it, unless-grave, reasons advi~e otherwise." - The Code of-Canon Law was promulgated on.Pente-- cost.Sunday, May 27, 1917,, and.began t6 bind on Pen-tecost Sunday,. May 19, 1918. ~ Since the l~gi_slation of the Code sut~'erseded .the old Noi'rnae, upon which most of the cons~titutions of modern congregations were based, it became necessary for all religious institutes ~o revise their constitutions .in order (o bring ~hem into con-" ?;forniity with the Code. Superiors, therefore, were inter-i~ sti~d to find out what theCode had to say in regard t6 the second year of novitiate. They fo'ufid very little. 'Canon 5.55,"§ 2 allo~ed a second year df nowt~ate tf the+constitu-tions prescribed it,- but stated that this second year was not required for the validity of the subseqUent profi~ssi6n of 74 - w.hich were eventually-.sent tothe :Congregation of Reli-,. giou~ fora solution.Since canon 565, § 3-forbade n6vices _to engage in studies or in the. external' Works'of the institut~ "::during the year of novitia'te," did the s~im~ prohibition apply also'to the second year? Again, some congregatidns that employed, novices in external work, as was permitted' .![ b}'~ their, constitutions, preferre,d t6 do this during "the firs.t "~°~' year (as a means-dr trying out th,e:no~rices), and then~ to- ~ devote the Second ~ear exclusively to their spiritual f0rma/ ~ ., tion. Was this permitted under the new Cod~? -Such ";questi0ns,land others similar to-them, ~ind the fact that ~, various .provisions .concerning this rhatter.were found in many constitutions which had been revised according to the Code and submifted to the Itoly See for approval ~ill induced }he Congregation of Rdigious to make a careful 0 study of the subjgct. This study resulted in the "Instruc- [ion on the Second Year of Novitiate'" in .which all~ such 0_. questio~s~ gre. ~nswered and the fundamental :prinCiples-- which governed the pr.acticeof the Church during the.past ninety years are brought to the attention of all superiors of ~instit'utes having, two years of novitiate, . " There are fdur cardinfil points.in the instruction,~ ¯ Let us~consider each one in turn, I,. SpiritaalTormation of the Nboice is thO Principal ~ Purpose of the Second" Year. " -, "It is qui'te right that a i~ovitiate of more than one yearo~ be prescribed in. some institutes, especiz[lly, among those. '~Whose members ~are emp~loyed in external works, since they, distracted by various cares and more exposed ~o the dangers ~For thcr. tegt of "this Instruction see pp. 122-1.23 of this- issue. ~ Mar~b, 1945 " SECOND YEXR OF NOQI'rlAT[~ - ~ 'thereby serve You-in serving them for the mission. I was "~ " d~sconsolate at the thought that I'had"lost my work in the. mission and~had been given none in the province: ai~d al~l, the~while Your loving mercy was gig, ing me a-~hr~e~f01~t work, TO. YOU, IN MY FELLOW RELIGIOUS,. FOR° .~ December 1,Sth. It ~toesn't matter what I do if-I~-do .~ ~. God's will, if I: obey,-if [ love. God w~nts not my:~vork, ~ but. my love. ~o - . December 20.th. There is NO VACATION for ~a.'., " religic~us. Is no work ass{gned'or°allowed? Then must ,~' ¯ ~l.eisure be used to work the ~arder at becoming a saint, oat ~ ~. .- loving God more, at intercedifig and atoning more for souls~ ~ December 29th. -A ciborium full of hosts was conse- -, ~ated at Mass and then ,pushed ,back to the co~ner 6f the :~. /. corporal so 'that.it would not interfere with the l~Ias~s beingsaid. I waiat to be like that ciborium. Even though ; :'~ I am not a~llowed to return to the mission or am not givdn- " " ~" "~ ' work elsewhere, I wa~t to~do God's holy .will quietly and. entirely a'nd unostentatiously like that.citmfium-~-not hin~- derin~g .the great work of lorethat others'are carrying.on, ~- - and yet keeping Jesus all the while in my heait, read,r to ~.7" impart Him~without losing Him~to the souls, whoeve~ and wherever they be,to which "the servants of our Lord, .my'superi°rs, may. take me. . . \ Three Preventives" "' ot: "l xhausfioh" -. G. Augustine Ellard, S:J. ~, ~ ECENTLY it was announced that l~sychiat/isti i~n th~ United. States-ArmY have discovered threeLfactors, which tend to prevent "exhaustion" or "combat: :fatigue,".,that is,~a~bndition of certain soldiers who with~" Out being wounde~lbr, diseased.bave become more: or lels, iinfit to continue fi~hting, They may have fought long and ourageously: :but now, though apparently physicall_y well, they feel incapable of doing more; they are "exhaustedT'. too grdatly_ fat.igued to go on. The three preventives are: ~-edprit de corps, gooffleadership, and~reasons for fighting2 ,, ~Ivappears not unlikely that among- religious there may sometimes be an amilogous condition of "exhaustion," "and that it may be avoided by. the same three means. The first pre~;entive is esprit de corp.s. Amon~ Ameri-can~ service units its character and efficacy, are best illustrated _~.perhaps by the Marines. A Marine ~is taught f~om the beginning to feel that he is in thd greatest fighting group in all the world. ~Hence the~re is every reason why he should have the ti'tmost confidence in all his t~eilow Marines,' and why. he in turn must measure up to their exp,ectations. The ~Mdrines' records ar~ most glorious:, they must not be allowed to be'stained with ~nything that would dim their ~ luster.0 Everybody, atleast everybody in the American ~world, expectsofily what is most excellent~and heroic"from the Marines: he mu~f not disappoint.them. The'importance ~ of esprit.de co.rps is recognized by the Aimy and Nawy to be _so gregt that they are careful to f~reserve the distinctive "ide~nti~y and"historical ;ontinuit.y, with all their ~raditions ~> " - '- G,~ "AuG~-STINE EELAR~ ~ ¯ ; " Reoied) fo~ Relioious," aitd glories, of each s~parat'e u.n.i~ or division.--.The "~ight- -ingoSixty-hinth'' would be another ~xample of a. gtou_p in the American/~rmy that is.noted for its esprit de dorps. - ,.Religious orders and cbngregations also have their own esprif db corps., ' Sometimes it leads 'them intb faults,, for example, corporate pride or envy. But that is n6reason why it should not be cultivated f0r the good th~it is in it." A teligious:naturally and rightly tikes a cett~iin pride "in belonging to his 6rder-=-otherwise why did he-join it?-- an-d if h~ shoul~l 'feel~ deeply' and tritimatelywith regard to it: What is. meant by .noblesse oblige; that ~sense could be powerful aidto, livin_g up.t.o tile ideals andtoattaining t,ile ::purpose~ of the o~der'. 'The.laistok~r.'andtraditions of the institiate can be'a perennial f6untainhead of .inspiration arid courage: Its professed aims are a standing.challenge a~nd stirhulation to renewed or greater,.exertion. The examples of the founder arid of distinguished member~ are a~ constant _ invit~tioh to.emulate them, and'a clear prbof of what mem-bers o{ the organization, can achieve-.:' One feels that it" Would be a sil~me not to give a good account oYoneself in Suchcompany or t9 disappoint their hopes. The laurels

Introduction. In the XIX century the processes of agrarization of the Jews were a characteristichistorical phenomenon only for the countries of Eastern Europe, in particular for the Russian Empire, which isa certain phenomenon in the history of the Jewish people of Russia, Ukraine, Belarus and Moldova, the policyof autocracy in general. The modern historiography of the problem, which is presented in the researches of M.M. Shytiuk, V. V. Shchukin, D. Z. Feldman, D. A. Panov, O. Pachkovskaya, Yu. M. Goncharov, L. V. Kalmina, Ya.O. Pasyk and D. Meshkov, is analyzed. Despite the general study of the processes of agrarization of the Jewishpopulation in the Russian Empire, in modern, in particular Ukrainian, historiography, the political aspects ofthese processes require further study.Purpose. To cover the policy of agrarization of the Jews of the Russian Empire; to identify the factors thatinfl uenced the Russian government's attempts to convert a certain part of the country's Jewish population intofarmers and analyze their consequences in case of Novorossia, Siberia and the western Russian provinces.Results. The policy of agrarization of the Jewish population in the Russian Empire, carried out by theautocracy with some breaks during 1804-1866, aimed to encourage the Jews to engage in agricultural activities,to turn them into farmers ("free grain farmers") in a way of colonizing the virgin state and landlord lands of theRussian Empire. If in the fi rst stage (1804-1835) the policy of agrarization of the Jews was characterized by itsuncertainty and some contradictions in solving the problems of the Jewish colonists, in the second one (1835–1866)the Russian offi cials' position was pragmatic and partly cynical. The local offi cials were skeptical of the policyof agrarization of the Jews, did not believe in its success, but due to the efforts of the Minister of State PropertyCount P. D. Kiselyov and Novorossiysk Governor-General Count M. V. Vorontsov, the processes of the Jewishcolonization covered a large part of Southwestern Russia until the mid-XIX century. However, after the defeatin the Crimean War, the public policy priorities changed. There was taken a course to modernize the country.The processes of agrarization of the Jewish population against the background of the aggravation of the Jewishquestion, especially during the reign of Alexander III, became irrelevant. However, even after the offi cial cessationof the above policy on May 30, 1866, the government made some attempts to resume its long-standing projectand even found understanding among the educated Russian Jews, who believed that a successful experiment toturn Jews into farmers would contribute to the emancipation of the entire Jewish people in the Russian empire.In general, in the late XIX century, in the Russian Empire there were no more than 150,000 Jewish colonists whowere directly engaged in various spheres of the agricultural activity. Although more than 160 thousand Jews wereformally recognized as farmers in the Russian Empire.Conclusion. The policy of agrarization of the Russian Jews proved to be generally successful, although itwas not deprived of certain contradictions, which, for example, were refl ected in the failed project of the Jewishcolonization of Siberia. However, the Russian government's strategy was clear: to resolve the Jewish question ina way that would gradually assimilate the Jews, which was associated with long-standing religious prejudicesand perceptions of the Jews as a self-isolated ethnocultural group within the state. The Jews did not show aspecial desire to become farmers, even with the persistence of such well-known Russian reformers as Count P.D. Kiselyov. A lack of experience in agricultural activities, uncertainty of conditions, and most importantly, theprospects of living in a non-Jewish environment of the colonies deterred many Jews from participating in thisgovernmental experiment. However, at the time of the cessation of the agrarian policy in 1866 about one hundredthousand Jewish colonists (3% of the total Jewish population of the Russian Empire) became farmers, mastered anunusual practice of the socio-economic life, which can certainly be considered a successful government policy. Itis obvious that this result did not satisfy all the ambitions of the Russian reformers. The Jewish colonists preservedtheir national and cultural identity. However, in the general context, the policy of agrarization of the Jewishpopulation of the Russian Empire, and especially its results, proved that the autocracy tried to integrate Jews intothe socio-cultural space of the empire in its domestic policy. And it succeeded, because despite the fact that inthe second half of the XIX century the Russian government pursued a course of modernization that acceleratedthe country's industrialization, the Jewish agricultural colonies in Novorossiysk fl ourished, and the notion of theJewish agrarianism became a political argument in the Jewish people's struggle for their national rights. ; Мета. На прикладах південноукраїнських, сибірських і західноросійських губерній висвітлитиполітику аграризації євреїв Російської імперії; визначити чинники, які впливали на спроби російського урядуперетворити певну частину єврейського населення країни на землеробів та проаналізувати їх наслідки. Висновки.Політика аграризації російських євреїв виявилася загалом успішною, хоча і не була позбавлена певних суперечностей,які, наприклад, знайшли своє відображення у невдалому проєкті єврейської колонізації Сибіру. Проте стратегіяросійського уряду була очевидною: у спосіб поступової асиміляції євреїв вирішити єврейське питання, що пов'язувалосяіз давніми релігійними забобонами та уявленнями про євреїв як про самоізольовану етнокультурну групу всерединідержави. Особливого бажання ставати землеробами, навіть за умови наполегливості таких відомих російськихреформаторів, яким був граф П. Кисельов, євреї не виявили. Відсутність досвіду сільськогосподарської діяльності,невизначеність умов, а головне, перспективи життя у неєврейському оточенні колоній стримували багатьох євреїввід того, аби стати учасниками цього урядового експерименту. Однак близько ста тисяч єврейських колоністів (3% від загальної кількості єврейського населення Російської імперії) на момент припинення політики аграризації у1866 р., стали землеробами, опанували незвичну для себе практику соціально-економічного життя, що, безумовно,можна вважати успішним результатом політики уряду. Звісно, що такий результат не задовольнив усіх амбіційросійських реформаторів. Єврейські колоністи зберегли свою національно-культурну ідентичність. Проте узагальному контексті політика аграризації єврейського населення Російської імперії, а особливо її результати, довели,що самодержавство у своїй внутрішній політиці намагалося інтегрувати євреїв у соціокультурний простір імперії. Іце йому вдалося, адже незважаючи на те, що у другій половині ХIХ ст. російський уряд провадив курс на модернізацію,яка передбачала прискорену індустріалізацію країни, єврейські сільськогосподарські колонії на Півдні України успішнорозвивалися, а поняття єврейського аграризму стало політичним аргументом у боротьбі єврейського народу за своїнаціональні права.