Issue 12.5 of the Review for Religious, 1953. ; A.M.D.G. Review for Religious SEPTEMBER 15, 1953 Pleasure and Ascetical Life . Joseph P. Fisher intergroup Relations " Wiiliam H. Gremley The Religion Teacher . Sls~er M. Acjneslne Practice of the Holy See ¯ Joseph F. Gallen Discipline . c.A. Herbst Questions and Answers Rural Parish Wo~'kers VOLUME XII NUMBER RI VII:::W FOR RI::LI IOUS VOLUME XlI SEPTEMBER, 15, 1953 NUMBER 5 CONTENTS SOME THOUGHTS ON PLEASURE AND THE ASCETICAL LIFE-- Joseph P, Fisher, S.J . 225 OUR CONTRIBUTORS . 230 ABOUT BOOKS . 230 SOME DEVELOPMENTS IN INTERGROUP RELATIONS-- William H. Gremley . . . . . 231 A YEAR WITH THE RURAL PARISH WORKERS . 242 PAGING THE RELIGION "TEACHER--Sister M. Agnesine, S.S.N.D. 248 PRACTICE OF THE HOLY SEE--Joseph F. Gallen, S.J .2.5.2 DISCIPLINE--C. A. Herbst, S.J . 272 QUESTIONS AND ANSWERS-- 25. Second Year of Novitiate . 276 26. Authority of Superior and Novice Master . 278 27. Sleeping Quarters of Novices . 279 28. Fugitive Religious and Dowry . 280 REVIEW FOR RELIGIOUS, September, 1953, Vol. XII, No. 5. Published bi-monthly: January, March, May, July, September, and November at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter January 15, 1942, at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Jerome Breunig, S.J., Augustine G. Ellard, S.J., Adam C. Ellis, S.J., Gerald Kelly, s.,j., Francis N. Korth, S.J. Copyright 1953, by Adam C. Ellis, S.J. Permission is her.eby gra,nted for quota-tions of reasonable length, provided due credit be given this review and the author. Subscription price: 3 dollars a year; 50 cents a copy. Printed in U. S. A. Before wrlt;ncj to us, please consult notice on inside back cover. Some Thought:s on Pleasure and !:he Ascet:ical Life Joseph P. Fisher, S.J. ¯|T IS ALMOST INEVITABLE that a good many young reli- | gious, especially among the more fervent, run into certain difficul-ties in squaring their attitude toward pleasure and their acceptance of it with certain ascetical ideals. Practically all ascetical literature, as in a certain sense it must, enlarges on the danger of pleasure and sometimes almost gives the idea to inexperienced minds that pleasure is evil in itself. Likewise there is the insistence that the harder, the more painful, a thing is, the better. While this is true ~rightly under-stood, . young minds frequently make. no qualifications and hence fall into error. Often enough the lives of the saints seem to confirm their exaggerations. The, attitude of mind engendered by such misunder-standings makes for certain practical difficulties in the conduct of these young religious. They are constantly ill-at-ease when faced with pleasure. They feel their ascetical ideals conflict with the mode of action encouraged by customs, by more experienced religious, friends, or relatives. On certain occasions, for instance, feast days, picnics, visiting, it seems they are expected t~o enjoy food, entertain-ment, comforts of various kinds. But they feel that to do so means they must go back on the truest ascetical principles. Or it may be that they are encouraged to enjoy literature but feel that to do so would be. to lessen their ideals. As a matter of fact in the more. ex-treme cases a young religious may have his or her outlook so shaped by the conviction that pleasure is evil (or at least always very. sus-pect) and pain always good that the whole spiritual life is nothing but a kind of self-torture. As is evident, all religious should know the truth about this mat-ter. In general it may be said that not only is it no sin ~o enjoy moderate pleasure but it can easily be an act of virtue. And the goodness of the act can be indefinitely increased by the inte.ntion of directing it to a higher and nobler end, and even actually and ex-plicitly to our ultimate end. For example, a religious who likes honey may eat it with relish and glorify God by so doing. The religious knows there is no sin in such an action and implicitly understands that the action is in accord with God's designs for human life. As a 225 JOSEPH P. FISHER Reoiew ~or Religious matter of fact, the religious could make this an act of the love of God by quietly considering the Wisdom and Goodness of God manifested in this expe.rience of human life. And so with the various simple pleasures that might conceivably, come into an ordinary day. Thdre is a field of pleasure that may well call for special atten-tion. Nowadays many religious are called upon to teach the fine arts, whose whole purpose is to please. This does not mean of.course that this pleasure may be regarded as man's absolutely last end, but it is a relatively ultimate end. Unlike "practical" arts, the fine arts are not aimed at producing something useful, but something beautiful, which causes pleasure. Now if what w,e said above about the possibility of elevating the goodness of sensible pleasures is true, this possibility is even truer in regard to the pleasures of art. For the pleasure of art is a nobler pleasure than that of eating, for instance. Accordingly, it ought to be easier to sublimate the "good" present in an aesthetic ex-perience. Some may doubt this, recalling what they have heard about the immorality of artists of various kinds a~id the. warnings against being a vapid aesthete. And it must be admitted that for certain temperaments there is a danger. Father Graham, in his book, The Looe of God, puts !t stronglywhen.he says: "Artistic sensibility can and should, when controlled by prudence, lend grace and attractive-ness to the moral life. But it frequently happens that the allure-ments of beauty prove so strong that the response to them tends to degenerate into mere aesthetic indulgence. The lover of beauty is con-cerned above all else with the joyous experience of what is pleasing; when unchecked by other considerations he seeks logically an ecstatic existence of perpetual intoxication, through eye and ear and mind, with beautiful objects." It may be added that if a person is of such a temperament and gives in to it, he will undoubtedly do it to the neglect of duty. Even those who are not especially sensitive to beauty can at times be drawn from stern duty by the siren of pleasure. However, it seems that among Catholics and certainly among religious such aesthetes are rather rare. The difficulty is oftentimes the other way about. Even those whose duty it is to study literature and other works of art try to do so without apprec,iating and enjoying the beauty of them. Such an approach is obviously wrong, for unless literature and the other works of art are enjoyed, they are not correctly comprehended. And one who himself does not comprehend can hardly expect to teach others with any success. So it comes about that some rather fail in 226 September, 1953 PLEASURE AND ASCETICAL LIFE their du~;y by not enjoying what is God's Will that theyshould enjoy than by over-indulgence. For example, if Brother Aquinas is pre-paring to teach English and fears to allow himself aesthetic pleasure in reading Shakespeare's Merchant of Venice, he certainly will fail to a great extent in both his studies and his teaching. Moreover, it would be well for men if the right kind of people created and appreciated beauty. Too often the enjoyment of beauty appears to be the monopoly of sentimental, anti-intellectual, or at least non-intellectual, and irreligious escapists. "All things are yours" (I Cor. 3/33) but they won't be if we fear immod'~rately, unreasonably, the enjoyment of the beautiful. Since there is an intimate relationship between nature ahd art. it will help to see first something about the enjoyment of nature. Ac-cording to St. Paul, "All the creatures of God are good and nothing is to be rejected that is received with thanksgiving . " (I. Tim. 4/4). And "From the foundations of the world men have caught sight of his invisible nature, his eternal power and his divinity, as they are knowri through his creatures" (Romans, 1/20). The beau-ties of nature ought to lead us to God, Who is reflected in nature, the work of His bands. Many misunderstand the place of "creatures" in God'splan for men. They are normally the means by which man rises to a knowledge and love of the Creator. Too many look upon them as "absolutes," things apart from God, things which, if appre-ciated, draw us to themselves and away from God. Such a view is based upon a n.isunderstandlng of. their true nature. Creatures, finite beings, are of their very nature dependent beings, relative beings, not absolutes. They must, if properly understood, be related to the In-finite; they point to the Infinite; their participated qualities are finite reflections of the infinite attributes and should more than remind us of their prototype. For one who understands the truth about the nature of finite beings, they ought to be stepping stones or rather springboards by Which he rises to that full Being Who is the ever-active cause of their ever-dependent existence. "The Contemplation for Obtaining L6ve," which crowns the Exercises of St. Ignatius, tries to impress men with this truth, but many, satisfied with a super-ficial approach, never really understand it. But the saints have understood it. It is a commonplace that St. Francis of Assisi made much of the sacrament of nature. A biographer relates "the following of St. Francis during his last days. "Meanwhile Francis was suffering greatly. Yet amidst his bodily 227 JOSEPH P. FISHEI~ agonies .be continued to find a~ absorbing sweetness in meditating upon the be.auty of God ifiHis creationl All the.crea'tion seemed to sing of the glory of its Creator to his pain-racked senses: and this is the more wonderful when w~ rememb& ho'~ 'pain is 'apt to turn all sensible comfort into bitterness. One day,' when he was suffering more than u~ual in eyes ~ifid head, he had a great desire to hear the viol. One of the brothers attending him, had been a violist in the world. Francis called for him and said: 'Biother, th~ children of th~ world do not understand divine sacraments: and musical instru-ments, which in former times were set apart for. the praise of God, man's wantonness has converted to the mere delight of the ear. Now I would hav~ you go secretly and borrow a vi01 and bring comfort with some honest melody to Brother Body who is so full of pains.' " Now without entering into controversy about the relationship between nature and art, we can certainly transfer 'much 6f what we have said about nature and God to art and God. Whether you say that art copies nature, perfects or .sublimates nature, or helps one ap-preciate nature, in any case, artistic works ~re finite participations of Infinite Beauty an'd, if appreciated as such, can and should aid one to appreciate this Infinite Beauty. In o{her words, art ~can help one use creatures for "contemplation." A man who is impressed by finite beauty can thereby be better prepared to appreciate the Source of all beauty. One may, for instance, never have realized how a cloud re-flects God's beauty Until he has read and appreciated Shelley's poem, ."The Cloud." Pleasure, though an end in its own o~der, may, if handled prop-erly, be a means of drawing closer to God. A certain puritanical bent of mind prevents many from appreciating this fact. This is not to deny that one can practice virtue" by foregoing the enjoyment of l~gitimate pleasure. It is often said that such abstinence from legiti-mate pleasure strengthens the will so,that it wili be strong in temp-tation. There is certainly much truth in this statement, but it is well to rememberthat motivation rather than exercise is the best means of strengthening the will. However, it is clear that a religious would scarcely be imitating Christ very seriously if he endeavored to fill life with every legitimate pleasure. Christ being rich became poor for us. All who are in the way of the love of Christ know that they can manifest and add to their love by sacrifice. Even here it is well to remember that' ChriSt made use of at least some.pleasures of Ills, ¯ such as the enjoyment of friendship and of.natur~al beauty. And 228 September, 19~ 3 PLEASURE AND ASCETICAL LIFE theology will not allow us to forget the fact that all His life Christ enjoyed the Beatific Vision, even though it is true at least at times the proper effects were divinely withheld. As to whether Christ enjoyed the beauty of human art, we do not have much evidence. If he did not, it would seem that was Simply due to circumstances; cer-tainly the enjoyment of finite beauty is a very worthy human ex-perience, and Christ was a complete man. God it is who has given the artistic urge and God it is Who has created the arts in which man "imitates" the Creator. The artist, even though unconsciously, casts an illuminating light on some facet of a created good, and aids us to appreciate more fully, the beauty .of God's handiwork. Of course Christ did not need this aid, but there were many things Christ did not need that He made His own to be like us and give us an example. The question as to how far an individual religious ought togo in the renouncemen(' of even legitimate pleasure is a very personal question. Even one who wishes to go far in this regard ought to understand the truth of the matter, so that he knows to what he is bound and where he begins to practice supererogation. It is likewise well to remember that what may be or appear objectively best is not always subjectively so. An individual's nature, vocation, training, ¯ and the grace of God must always be considered in settling such questions. What is good for one may be bad for another. A novice in the spiritual life cannot do what a tried religious can do; an active religious cannot do what a contemplative can. It dbes seem that most active religious, at least in the early years of their religious life, may well use pleasure, the higher pleasur.es and even moderate sensible pleasures, to help them rise to the knowledge and love of their Cre-ator. In doing this they should not feel that they are turning their backs on Christ, for as they 'get to know His "mind" better and begin to love Him more, they will spontaneously and with peace.and equanimity begin to give themselves to what St. Ignatius styles the Third Degree of Humility, the imitation of Christ in s~ffering and humiliations through love. Certain young religious seem to think that what is really the strong meat of the mystic way is already for them early in their reli-gious lives, for they try to get to God without the use of creatures. Cardinal Bellarinine points them the way quite clearly: "But we mortal men (as it seemeth) can find no other ladder whereby to ascend unto God, but by the works of God. For those who by the singular gift of God have (by another way) been admitted into 2.29 ~JoSEPH P. FISHER Paradise to hear God's secrets, which it is not lawful for a man to speak, and are not said to have a'scended, 13ut to have been wrapt.". At death some religious who have been striving to fly without wings will agree v~itb this statement of Father Martindale: "But may not one of the great 'difficulties' of dying be this--not that yo~u. have worshipped idols--loved created things ~oo much--but that you have not loved them nearly enough? What suddenly appals one is,' that God surrc~unded one with a myriad things of unbeliev-able beauty--like butterflies, or the sea, or uneducated p, eople--and that one has allowed them to slip by almost unnoticed." Certainly one reason many do not get more out of life is that they fail to make Christlike use of one of God's good creatures-- pleasure. "For all things are yours, whether Paul, or Apollos, or Cephas; or the world, or life, or death; or things present, or things to cg.me--all are yours, and you are Christ's, and Christ is God's" (I Cor. 3/22:23). OU R CONTRIBUTORS ¯ "JOSEPH P. FISHER is master of novices at the Jesuit novitiate, Florissant, Mo." WILLIAM H. GREMLEY is Executive Secretary for the. Commission on Human Rela-tions, Kansas City, Mo. SISTER M. AGNESINE is nationally known as an expert on methods of teaching religion. JOSEPH F. GALLEN is professor of canon law at Woodstock Coll~ge, Woodstock, Md. C. A. HERBST is on the faculty of the Jesuit juniorate .at Florissant, Mo. ABOUT BOOKS It will be noticed that in this number of the REVIEW; book reviews, book. notices, and book announcements are conspicuous by their absence. The' reason for this is that the varied summer assignments of the editors made it impossible to do the ol~ice work necessary for organizing reviews, notices, etc. The deficiency will be remedied in the November number. 230 Some Developments in Intergroup Relations William H. Gremley IT IS almost anti-climactic these, days to dwell at length on the importance of social and political problems in America occasioned by intergroup relationships. The volume of press stories and magazine articles on the subject,, such as Supreme Court decisions, legislative action of one kind or another or "incidents," either posi-tive or negative in nature, increases daily and 'has come to be almost routine. Scarcely a Week passes without some high official, go+tern-ment or civic, making a major address regarding the international aspects of this issue. That it may be one of the most important topics of our day can-not be denied since, in degree, it permeates almost all other major nation~il concerns, yet, like all social or political issues, it must have proper perspective to be abso'rbed and understood. Unfortunately, the drama and emotion inherent in the problem is a barrier to this perspective. All ioo often the negative--the headlines on race-riots, the grim warnings that we are losing overseas allies, the economic loss from discrimination--dominates the over-all picture with scant emphasis on the positive. And, all too often, the positive is usu~illy limited to gome assertion that "ihe Negro has come a long way since slavery." A brief analysis of some developments in intergroup relations over the past ten years will disclose some positive aspects of far more importance and profundity than the latter remark. The objectives of this article will be to present some analysis of those developments, primarily as they relate to daily situations familiar to most readers. and to attempt a balance of both fiegative and pgsitive aspects so as to present a proper over-all perspecttive. " I Initially, some definitions may be of value as follows: t) The terminology of the problem has, in the past, often been misunderstood. To call it a "Negro problem" is a. misnomer for, in actuality, there is no such thing as a. N, eoro problem in the. United ~tates--nor,.for that matter, a ,Jewish, Mexi.c.o.n, or Puerto Rican .231 X~qlLLIAM H. GREMLEY Review/:or Religious problem or any other issue involving people of one race, .religion, or national origin. The problem, in. terms of a situation demanding attention or correction, is one involving re[ationsfiips between mem-bers of different groups. It is, thus, more accurate to define it as a Negro-white, Jewisb-Gentilel etc., relationship problem. Nothing in the entire range of group discrimination or prejudice has roots solely in one group. A sub-problem, for example, of employment discrimination against Jews or Negroes is dynamically related to the fears, myths, and prejudices of the white Gentile em-ployer. Moreover,. defining the issue as a "Negro problem"-implies a detached and overly-objective attitude toward 15,000,000 people that is quite unrelated to the facts of group discrimination. 2) The term, "intergroup relations" is replacing, in g~neral, such terms as "race-relations" or "human relations." The word "intergroup" obviously pinpoints the is~sue far more than either a phrase excluding religious or nationality conflicts or one embracing all personal relationships, both "inter" a'nd "intra." 3) "Minority groups," as a phrase, is confined solely to a group that, because of some facet of assumed ~roup identity--skin color, religion, language, or group, custom--suffers social, economic, or political discrimination against it. Actually, however, i'minority group" is divisive in itself since it segments people from others and should be used with caution and clarity. 4) " The phrase "civil rights" is distinct from "civil liberties" in that the latter refers to the political or quasi-political freedoms guar-anteed to all by Constitutional safeguards. These would include freedom of speech, press, assembly, religion, or right to petition or bear arms. On the other hand, "civil rights" ~ire much rffore social in nature, referring to rights involving places of piablic accommoda-tion, public or privately owned, employment, housing, health and welfare facilities, recreation or education. Somewhere in between the two terms would come rights concerning voting and police pro-tection. II. Perhaps tb~ most important single,development in intergroup relations in the last decade has been th~ establishment of official city agencies to deal with urban problems of this type. Known, for the most part, as "commissions" or "councils" followed by the words "on civic unity," "community relations," or "human relations," they represent a significant phase in the over-all advancement toward September, 1953 INTERGROUP RELATIONS solutions of these problems. In essence,, such, city agencies mean a full realization of and acknowledgement by city authorities that in-tergroup relationships in the diverse populations making up most of America's urban areas can no longer be left to chance or haphazard methods. Just as in decades past, public health, transportation, wa-ter supply, street maintenance, and a host of other various civic con-cerns have been progressively added to the functions of American city government, so too the concerns of intergroup violence, dis-crimination, and individual civil rights are now the official tax- " supported duties of more than 60 American cities. The origins of such city agendes, most of which are goyerned by city ordinance, date from the Detroit race riots of 1943. Shortly after that catast~rophe, a group of Chicago citizens, headed by the late Edwin Embree, then head of the Rosenwald Fund, persuaded the late Mayor Edward Kelly to establish the first such agency. In time, other cities followed suit ~nd today the list includes such arras as Detroit, Milwaukee, Cleveland, Buffalo, Toledo, Kansas City (Mo.), St. Louis, Cincinnati, Pittsburgh, Denver. Seattle, and scores of others. In addition, many cities, both North and South. lacking a tax-supported agency, have privately supported groups working to-ward similar ends. Basically, these agencies, composed, for the most part, of mayoral appointees serving without salary but with a paid professional staff, have three aims: 1) To prevent or lessen intergroup violence~ u~hether of the col-lective mob type or as an isolated action (i.e., a bombing or an indi-vidual attack). The most singular success in this regard has taken place in Chicago where the police force, after utilizing the guidance and resources of the Chicago Commission on Human Relations, has achieved a high degree of efficiency in the prevention of intergroup mob violence. (The Cicero riot of 1951 is a case in point. So strict and effective were police measures taken to prevent a "spilling"'over Of ¯ this affair into Chicago that, while law and order broke down com-pletely in Cicero--adjacent to Chicago-the prevalent tensions in the latter city were kept completely in check.) 2) To d~oelop harmonious relationships bettveen all groups And eliminate the causes of group friction and. prejudice. In this regard, such~ city~ag.encies have,available.,a vast.amount of resource material built up over the last ten years. The material available to schools of 233 WILLIAM H. GREMLEY Review for Religious all type~ and a~ all levels will illustrate. Audio-visual aids, teacher training workshops, and curriculum and school-community relation-ship material are some of the areas where resources may be obtained. In addition, ~xtensive tl~eoretical and practical research has been ac-complisbed regarding such problem areas a~ community organization, employment, housing, health, welfare, recreatiom and civil rights. 3) To safeguard and protect the ci~)il rights" of all groups. A greater divergence among such agencies is found in this objective th~an in the other two for an obvious reason~ The degree of civil rights legally accorded to citizens, for the most part, depends on the local or state laws on the subject. Many states, like New York and Rhode Island, have effective Fair Employment PracticeLaws. In addition, New York has a Fair Education Practice Law that prohibits school "quotas" based on group differences. Conversely the s~gregation laws of the South deny civil rights to manycitizens. Thus an inter-group city agericy relies on laws if they exist and persuasion to pro-tect such rights. In "border" states like Missouri, the agency must depend on persuasion alone to accomplish this objective. In general, the types of intergroup probiems faced by a city agency will depend on the population make-up of the city itself. In cities like Chicago, Detroit, and Kansas City, perhaps 90% of such problems spring from Negro-white relationships. New York City with a Puerto-Rican population of.some 500,000 must consider this particular problem along with Negro-white and Jewish-Gentile con-cerns. West Coast cities with people of Japanese descent comprising large .segments of the Ipopulation, Texas urban areas containing sig-nificant percentages of Mexican-Americans, and Rocky-Mountain or North Mid-West states with American Indian reservations, all have different kinds of problem areas sometim_es calling for different kinds of treatment techniques or materi~ils. III An inevitableconsequehce or ,concomitant.of the growth of both" intergroup city agencies and the extensive resource material men-tioned has beeh the development of the 'intergroup relations "pro-fessioni" For the most part, the usual frame ofreference associated with any profession--research material, academic courses and,degrees, job personnel standards, establishment of a national organization (in this case the National Association of Intergroup Relations,Offi-cials)--- characterize intergroup, relations. Over and above these cri- 234 Sgptember, 1953 teria, however, certain premises exist regarding this'field Which have strong foundation~ not only in law where the c'ase may be but, in all cases, in democratic and religious principles as well. -It may be un-necessars; to ~dd that such principles are wholly consonant with those of the two major religious traditions in America. Both Judaic and Christian concepts of individual dignity, of course, are clear and defined. Man is an individual with God-given rights as well as .God-given responsibilities. In addition, it is inher-ent in his nature to mingle and commune.with his fellowmen. Both singly and collectively, he has rights and responsibilities to others and to himself in'a social sense. It ,is thus essential to th~ nature and work of these city agencies that the premise of natural rights for all should underscore and per-meate their functions and programs. The assumption that the hu-man family is one under God, that variations between peoples of genes or customs do not detract from this assumption., and that, in keeping with this "oneness" under God, all are equally entitled, to basic rights, are fundamental four~ations for inte, rgroup wozk' not only of.the "official" city agency type but in the private an'd volun-teer area as well. Some exa.mples may help, to illustrate these concepts. Labor 1) The dignity of labor, exalted by Christ and sustained by the Popes through encyclicals, certainly means the right to fully utilize one's skills. Yet the record ~f denial ofthis righ[ by r~fusals to hire or to upgrade extends back to the mid~lle 19th Century when (and continuing almost to the 20th Century) such denial to Irish Cath-olics was illustrated by factory signs--"Help Wanted--No Irish Need Apply." Tod~y, through cultural assimilation, neither the Irish immigrant nor those of Irish descent suffer this indignity. In their place, the Negro or those of Jewish. faith.are the major victims of job discrimination. It may be said that, to some extent, every racial, religious, or nationality group whether indigenous or not to America has suffered this type of injustice. Recent advances, however, in this problem 'area give hope for the future. The numerous state and city FEPC laws, the changing atti-tude of many industries, aware of the great economic loss in wasted skills, the strong stand of the American Catholic hierarchy as well as other religious bodies against job discriminatioh--all developments INTERGROUP RELATIONS 235 WILLIAM H. GRE/vlLEY Review/:or ReligiOus for the most part of just the "past decade--indicate .a point in time when this problem will no longer be major. Health 2) Perhaps no area of life involves more compassion or human feelings than suffering brought about by sickness or accident, and in this area, perhaps above all others, divine precepts of mercy and brotherly .love should prevail. Yet, this compassion is, strangely lacking in many American cities when hospital facilities for Negroes are considered. Segregation, even in many Northern cities is the rule despite worthy exceptions and it would be impossible to estimate the amount of loss of life or unnecessary pain caused by refusals of hos-pitals to admit Negro patients. 'For example, in the Kansas City area recently, a young Negro woman, injured in an auto accident, was refused admittance to or hastily transferred from four different hospitals because of her color. Eventually taken to her home, she died shortly after. Competent medical authorities definitely asserted that, with prompt and adequate attention, she might well have survived. ' Adding to this problem is the inability of qualified minority-groups doctors, nurses, and medical technicians to obtain staff ap-pointments to hospitals practicing discrimination. Thus the ,hos-pital rationalizes--"We have no Negro doctors so we don't have Negro patients." In this aria as well as employment, however, encouraging prog-ress has been made in ~ecent years. Laws in many states have been .passed prohibiting hospitals from refusing emergency patients Because of race, color, creed, or national origin. Many single hospitals in ~ities like Chicago, New York, Kansas City, and others have taken the initiative in eliminating color bars and given Negro or Jewish doctors and nurses staff appointments. The number of Negro medi-cal students in formerly all-white attended schools is on the increase, and Negro graduates are finding it easier to obtain interr;ships, par-ticularly in municipal hospitals. Education 3) In the, field of education as well, divine concepts of justice and decency to all mankind are just as strong as the above, but school segregation, with its foolish emphasis on the "separate but'~qual" tbegry, at a time when equal facilitiesAor .minority grqups i.s .p.hy.~si.-~ cally and economically t;nfeasible, continues as a burning, national 236 September, 1953 INTERGROUP RELATIONS issue. The waste, not only in dollars but in imperfect or thwarted personal development because of these barriers amohg children is in-calculable. To fully equalize, for example, the separate public schools of the State of Missouri alone wduld cost $20,000,000 according to a re-cent surveyl--without counting the cost of continuing extra trans-portation for Negro pupils. 'On the other hand, it was estimated that approximately $.1,150.000 a year of tax-monies could be saved by integrating the Missouri public school system. It is in the field of education, however, that the record of ad-vancement in the last decade is brightest. U.S. Supreme Court deci-sions have opened ~graduate schools in the South to all applicants. (Those in the North, for the most part, have been integrated sinc'e the 19th Century.) The forthcoming Supreme Court decision on public school segregati.on may well mean thd eventual end of this-anomaly on American democracy. The record of Catholic school authorities in school segregation matters is most significant. In community after community, in-cluding' Kansas City and St. Louis and even in Deep South areas where school segregation was deep-rooted custom, boId and cou-rageous action by diocesan' or arch-diocesan officials have integrated Catholic schools at all l~vels. Jesuit colleges and high schools, in particular, have a record of many "firsts'" in this respect, welcoming all stu~tents in communities otherwise strongly segregated. " IV Despite the. admirable record of Catholic schools in eliminating school segregation, many serious problems still remain to be faced. Perhaps chief among these is that regarding the efficacy of teachers as well as curriculum material in instilling sound intergroup attitudes among pupils. Chiefly. because of existing residential segregation of minority groups in most American cities, the elimination of segregation in Catholic schools where ~t has been.accomplished does not always mean extensive integration. As a rule, a school attended wholly by white pupils remained white-attended With the reverse true for schools Wholly attended by Negroes or children of Mexican descent. It has been usually in the "fringe" areas--where the population was 1"The Cost of Segregated Schools"--Study by Stuart A. Queen, Washi~gtoa Uni-. versity. Available from Missouri Association for Social Welfare, 113 ~ West High Street, Jefferson City, Missouri. " " 237 WILLIAM H. GREMLEY mixed racially or ethnically--that significant integration of different groups took place. Such "fringe" schools are usually in a minority compared to the total number in any given urban community. Ex-ceptions should be made with reference to any isolated Negro-occupied areas outside .the main such area in an urban center. Even in those cases, however, usually not more than a handful of new Negro pupils were registered after the integration order. This residential segregation has, in some areas where the popu-lation is predominantly Catholic, stimulated several situations of racial violence in which the role of the Catholic school has severely been called into question. Following the Cicero anti-Negro riot of 1951, which occurred in a community estimated to be 65 % Cath-olic, the writer interviewed an official of a local Catholic ~chool. In response to questions concerning the use of curriculum material pro-moting positive intergroup attitudes, it" was indicated, that the teaching of such attitudes was confined to the history classes. Worthy as such teaching may be, it was hardly sufficient to relate present-day intergroup problems to the pupils. Since many of the youthful par-ticipants in that affair were observed wearing Catholic insignia of some type, such limitations were not effective as a deterrent to vio-lence. The Peoria Street violehce of 1949 in Chicago, in which extreme ¯ anti-Semitism as well as anti-Negro prejudice took the form of severe assaults and beatings on bystanders allegedly "3ewish-looking," oc-curred in an area estimated to be 90% Catholic. Teen-agers in both incidents played a predominant role in the violence. It is true, of course, that such incidents of racial and religious violence are by no means confined to areas predominantly or heavily Catholic in population. Numerous other disturbances equally or even more severe than those cited have occurred in urban localities pr(~dominantly non-Catholic. The immediate concern, however, is with the role of the local Catholic school, in social situations involv-ing pre.judice and intergroup violence and in localities where ~ignifi-cant portions of the population¯ are of the Catholic faith. Something Lacking? The percentage figures and role of teenagers in the above two af-fairs pose an important question--what was lacking in the teaching techniques of the local Catholic school that could have prevented such expressions of violence and prejudice at least by participants who 238 September, 1955 INTERGROUP RELATIONS may have been Catholic? That something was--perhaps is-- lacking is obvious. While it may be that such a lack is due to com-munity pressures and mores hostile toward p~ople of different color or religion, it is possible that lack of awareness by teachers of the problem coupled with teaching materials that possibly create disre-spect and prejudice for different groups, may also account for this deficiency. For example, in one type of reader used in Catholic ele-mentary schools, the following quotation is f6und: (The reference is to the American Indian.) "Hello, Mother," cried Tom, as he ran into the apartment house where he lived. On the table in the kitchen Tom saw a large white cake. 'Tm glad that I'm an American boy tonight," he said. "Indians never had cake for supper, did they. Mother?" "I'm afraid not, Tom," answered his mother. "They didn't wash their faces before supper, either, but American boys do that.''2 Apart from the "1o, the poor Indian" attitude implied, it is manifestly unfair to deprive tbe native American of his nationality. The matter of bodily cleanliness, of course, varied in custom among the numerous Indian tribes. It is hardly possible that- respect and dignity for the American Indian as an individual created by God could be implanted in children's minds from this passage. On the other hand, an example of the type of curriculum material that can advance positive attitudes in a realistic social situation sense is found in another reader containing the story, "Toward a Promised Land.''3 Dealin~ with effort~, based on race prejudice; to oust a competent Negro doctor from a hospital, the tale. resolves the situa-tion satisfactorily from both a moral and practical viewpoint. The efforts fail, the ~doctor is retained, and his little son sees another ad-vance toward "a promised land." Both examples above perhaps will illustrate the social impor-tance of developing proper intergroup attitudes among children, ad-mittedly often a difficult task in the face of possible parental prejudice and objections. This social importance, however, is far overshadowed by the spiritual importance. To permit or ignore the development in children of prejudiced attitudes, unchecked or not counteracted in 2"This is Our Town," Faith ~ Freedom Series, Book 3, by Sr. M. Marguerite, 'Ginn E4 Company, 1952, p. 46~ 3"These Are Our Horizons," Faith ~3 Freedom Series, Book 7, by Sr. M. Charlotte, and Mary Syron, LL.D. Ginn E4 Company, 1945, p. 136. 239 WILLIAM H. GREMLEY Review for Religious the school, may be almost as much a negation of. ~hrist'~ ~eaching.as the actual encouragement of group prejudice or bigotry. The re-sponsibility, ofcourse, is no less in the home than in.the school, but in the Catholic school the duty to ~each the'ethics of the brotherhood of man unde~ the Fatherhood of God seems of particular concern. The concern is that of Christ. In her excellent study4 on attitudes towards Jews~ by .Catholic school children, Sr. Mary Jeanine Gruesser states: "Interest in the social attitudes of Catholic children is bound up with Catholic belief and practice. Today the. tremendous~octrine of the Mystical Body of Christ is being .preached and taught with new stress and emphasis. In language that he can understand, the youngest Catholic school child is learning to live the fact that all are members, one of another, in Christ. But the teacher who is really concerned that the child take this lesson away from the classroom and back to his play group in the neighborhood, rnus~ know some-thing about the situations and conditions of intergroup interaction of which the child is.a part, of the attitudes toward other people, other religious and nationality groups, that be has already formed. These are the realities to which the doctrine' must be applied, but the two must be related t:or th~ child." Having stated and, it is hoped, adequately illustrated the prob-lem, some positive resources may be listed that may be of value. Available Resources 1) As indicated, a local city intergroup agency can be of as-sistance in suggesting acceptable audio-visual and curriculum ma-terial designed to counteract prejudice and develop healthy and wholesome attitudes in children regarding people of different groups. ~2) Private agencies such as local community relations bureaus,. some school or teacher associations or local offices of the National, Conference of Christians and Jews also have resources ~eadily avail-able for this purpose. 3) Teacher workshop~ in intergroup r61ations are now available each summer in practically every section of the country. For tb~ most part, these workshops are given at local universities and colleges. A lis[ of them may be secured from the office of the National Associa- 4"Categorical Valuations of Jews Among Catholic Parochial School Children," St. Mary Jeanine Gruesser. Dissertation, Catholic University of America Press, Washington, D. C., 1950, p. 8. 240 September, 1953 INTERGRouP RELATIONS tion of Intergroup Relations Offici'als.s Most of these institutes are secular in nature and sponsorship. They are open to all applicants and usually held during the day. A special workshop designed for Catholic religious teachers has been instituted in the Shell School 6f" Social Studies in Chicago. 4) Competent rating scales for determining children's attitudes toward members of other groups are available. Examples are the "Wrightstone Scale of Civic Beliefs," the "Bogardus Social Distance Scale," and the "Grice Scale for.Measuring Attitudes Toward Races and Nationalities." (The latter is available in Sr. 3eanine's study.) As initial steps, such s~ales are extremely valuable in determining an inventory of such .attitudes and measuring the extent of such prob-lems existing in any school. V In conclusion, the international significance of official city agen-cies as resources leading to solutions of group problems of education, employment, health, or welfare facilities is manifest. In essence, they indicatd a "coming of age" for America, a growing realization that America must and can fight its own dilemma on its own grounds. For too long the Communists have pointed a distorted finger of shame at this dilemma in our democracy withoutwas is natural for them--mention of the earnest and valiant efforts made to work 6ut these problems within the framework of our democratic tr'aditions. That we can and will continue to do so, that all group~ and re-ligious bodies, Catholic and 'iaon-Catholic alike, will strive to give substance and body to our great political and religious heritage, is inevitable. Despite the discordancies, whether of violence, discrim-inations, or prejudice, the record of progress in the over-all march of American democracy toward its fulfillment for all, is clear and pro-. found. SNational Association of Intergroup Relations Officials, 565 North Erie Street, Toledo 2, Ohio. "'Opposed to all of these and a billion times rhore powerful is that Love repre-sented by the Sacred pierced Heart of Christ. It is the love for all men, who have equal opportunity tOoshare that tremendous Love, and to return it according as they will, for it has "first loved them and gone down to death for them singly and col-lec/ tively. Such a Lo~,e, even more than the common hand of the Creator unites all men before God. Can men be so callous as to remember race-hatred while kneeling around the Cross of the Crucifie~[ Christ?" '(The Most Rev. Vincent S. Waters, 'Bishop of Raleigh, in his Pastoral Letter of June 12, 1953.) 241 A Year wit:h the Rural Parish Workers [EDITORS' NOTE: The Rural Parish Workers of Christ the King are laywomen de-voted to works oi~ the apostolate in rural areas. Father Edward A. Bruemmer, in whose parish they bare worked for several years, says of them: "[ am convinced that theE are as essential to the welfare of a rural parish as the teaching sisters in the parish school. Perform!ng the corporal and spiritual works" of mercy on a scal~ hitherto undreamed of, they have renovated the face of the earth here." We had planned to give a rather complete sketch of the beginning and growth~ of this work but it is impossible to do that in our present issue. We hope however, to give it later, because we believe it is very important for our readers to know about the va-rious possibilities ot: the lay apostolate. For the present, we content ourselves with printing this informal article written by a Rural Parish Worker who signs herself, Miss Mary. The material in this article can be obtained in brochure form from: The Rural Parish Wokers of Christ the King, Route 1, Box 194, Cadet, Mis-souri.] THE residence and center of the Rural Parish Workers of Christ the King (laywomen dedicated to the service of their neighbors in rural areas) is at Fertile.in the large rural parish of St. ,Joa-chim, Washington County, Missouri'. This is picturesque with its rolling hills, great trees and valleys, but there is evidence of poverty everywhere to mar its beauty. The inhabitanl~s for the most part are a poor, uneducated, generous, loving, and appreciative people. The Rural Parish Workers, cooperating with the pastor, do much to edu-cate, see social justice done, relieve want, spread Catholic Action in the area. I'm spending a year with the Rural Parish Workers, participating in their work and sharing in all their activities. This means sharing in the spiritual life also . . . daily Mass, Prime and Compline or Lauds and Vespers in English, individual recitation ot: the. Rosary, reading and study. This summer when I first arrived, along with two other volun-teers, Miss Pat and Miss Christina, plans for the Open House were already under way. This project is given yearly under the sponsor-ship of a group of men to make new friends for the Parish Workers and spread word of their work. We three pitched right in, helping clean up house and grounds with the neighbors and others who came to help. A week later the big day came. So did 1000 visitors. About the middle of the afternoon Mol~her .Nature came along with the 242 RURAL PARISH WORKERS biggest rain of the season! Many persgns hurried home, but many stayed, so we served food all over the house and on the porches until everyone was happily fed. That night we washed up the biggest gobs of mud and thanked God for a very wonderful day in spite of the rain. Not long after Open House we had a Clothing Giveaway for the needy people. Several times we went on visits in different parts of the parish which is 150 square miles in size. Can you imagine people who live only 50 miles from St. Louis being so isolated as not to see other human beings for weeks at a time? Well, I can state this is the truth. In 3uly a neighbor took us to visit such a family. You can imagine how glad the old couple were to see us. Even though we had been jostled around on the back of a truck (the only way we could get through the woods) and then soaked in a sudden down-pour of rain! Baptisms During another visit a littl~ girl came running across the road. "Could we come over right" away?" A neighbor's new-born baby was dying and the parents wanted Miss LaDonna or Miss Alice to baptize it. So we thankfully watched another child added to God's family in the car of the doctor who was taking the baby to the hos- ¯ pithl. We were present for many weddings in the parish church this summer. But one morning the celebration was for a different reason ¯ . . the baptism of an entire family instructed by Miss LaDonna. We volunteers were happy to witness the event and to take part in 'their joy. Although life with the Parish Workers is anything but routine, there are some things that must be done regularly. Each of us kept her own room neat and clean, and helped with the thorough weekly cleaning. We took turns, two together, in preparing meals and washing the dishes. Each evening one of us volunteers got to milk the goat. This was quite a thrill for us city girls. We volunteers helped Miss Alice with the outside work such as tying up grape vines, wa-tering trees, pulling weeds, raking gravel in the newly-made drive, etc. The Parish Workers' clean-up activities aren't limited t6 their own home, however. One afternoon we all went to watch the completing of the purifi-cation of the spring used by the people of the immediate area. The 243 RURAL PARISH WORKERS Reoieu) for Religious Parish Workers had had the spring cleaned and enclosed in 'concrete with a pipefor'tbe water to run through. This prevents people from dipping their buckets into the .waterand has greatly improved the health of the children in the neighborhood. After an especially b,u~y week we were all preparing for a day of rest when an elderly man came to the door. He bad walked several miles to tell us that his grandson was suffering from a brain tumor and must be rushed to the hospital ira.mediately. Could we get him in? So, this ended our day of rest and sent us on an errand of mercy. Several times this summer Father Bede, O.S.B., spiritual director of the Rural Parish Workers, visited us and gave us many interesting and enlightening talks which broadened our knowledge of the lay ¯ apostolate and helped our spiritual growth. Seven Weeks for doing something you thoroughly enjoy are too short as we three volunteers discovered when the Summer Session came to an end. We all left with heavy hearts. Miss Pat had to re-turn to school. Miss Christina was needed at borne. And I went borne to prepare my winter clothing and tell my family that I in-tended to return in September for a year.of service. Instructions Upon my return [ entered more fuIly into the life of a Parish Worker. Activities began with the start of weekly religious instruc-tions for the public scl~ool children. My class of twenty youngsters is made up of 2nd to 4th graders who have received their First Holy Communion. I find them very attentive and well-behaved with a thirst for knowledge. I had returned to Fertile when the country was most beautiful and the large pears on our tree were ready for picking. I donned a ¯ pair of blue jeans and an old shirt and had the time of my life climbing the tree and shaking down the pears, using the garden rake for the hi~hest branches. Seven bushels of delicious fruit were added to our pantry and shared with our neighbors. In October we entertained the members of the Parish Workers' Advisor~ Board and their wives ata buffet supper. Miss Par'and Miss Christina came to help with this gala affair., We all had so much fun together they were reluctant to leave. But plans were made to get together again when time came for selecting and packing Christmas gifts for.the 250 children in the families we assist during the year. 244 September, 1953 RURAL PARISH WORKERS Travel The distribution and sorting of clothes for these families has been given me as my special project, and I must admit I find it both interesting and helpful. Interesting because of a natural woman's instinct wondering what I will discover in each box I open, for these boxes and packages come to Fertile from all over, sometifnes from as far away as NeW York. And helpful, for in this exploited area wages are very low. Many times we bear of a child out of school bedause of no shoes or other clothing. And for many families the only new baby clothes are those we are able to supply in the layettes generously donated by women and college girls interested in this apostolate I am learning to drive. " If you ask'the Parish Workers how I am doing they ~vill answer, "Wonderfully well." But if.y6u put the question to me ~ am afraid you would receive a different answer. However, I shall keep on-, for often I could help out if I were able to drive the station wagon myself. We travel many miles,each month. Over two thousand is the average now. A number of trips are made to St. Louis, eSl~ecially to clinics and hospitals. One such trip concerned my special ,family. While visiting them one day I noticed the baby looked ill. He was terribly undernourished anyway, and I was truly worried about him. We telephoned a St. Louis hospital and the Sister told us a bed'would be available as soon as we could get.him there. The familywere un-able to pay anything but the baby remained in the hospital seven weeks and is now doing wonderfully. From.time to time I ~ake visits with ~ne of thd Parish Workers. One morning it was necessary to make a trip to the courthouse to see the judge about a f~imily we were helping. I was more than giad to be risked to go along as I would get the opportunity to meet some of the civic officials and learn how,they and the Parish Workers work together to help others. Since I have been here I have learned much about Secularigm and Communism and the inroads tb~y baremade in our country. I am also learning how to detect their prop~an~la in radio programs, newspaper articles, etc. Accompanying Miss LaDonna to the Well-Baby Clinic was al-ways a pleasure., until one day she pulled a fastone and asked the County nurse to give me a typhoid shot. Of course I knew about"it beforehand, but being a city girl I really h~d.~'tthought, much about it., We take pure drinking, water, for gr~inted' in the city, but out here 245 RURAL PARISH WORKERS Review for Religious it's different. All the water is from creel~s and springs like the one the Parish Workers fixed up last summer. The home of the Parish Workers is an old brick house. Major remodeling has made it into a modern home with many conveniences so that they may devote as, much time as possible to their apostolate of serving others. Minor work in the house proceeds slowly, one room at a time, and furniture is supplied by donations. Most of it we repair or repaint, but recently a women's group brought out a complete flew bedroom outfit which the Parish Workers placed in .my room. "Harmonious surroundings help in the development of a Christian home'," they always say. I know for sure they are relaxing at the end of a busy day. The apostolate of the Rural Parish Workers is not well known, although for several years, under the patronage of the Most Reverend Archbishop of St. Louis, they have been quietly working among the poor and downtrodden. So now we send out a monthly memo of recent news to The King's Men, an auxiliary of the Parish Workers. This and other secretarial work enables me to make good use of my typing learned in high school. Christmas There is always activity here at Fertile, but preparations for Christmas are something to behold. First, making of the Advent wreath. Three days before Advent we gathered pine from a large pine forest nearby. I had the pleasure of helping make thewreath, which we hung from the living room ceiling. ¯ With its four candles. magenta-colored ribbons and fresh green l~ine it was a beautiful re-minder of the season of preparation for the great Feast of the Nativ-ity as well as of the long period of waiting for the first "coming .of Christ over 1900 years ago. Decorations in the house were c.hanged to conform with the spirit of the season, and each evening after sup-per, as we lit the candles, one the first week, two the second, and so on, and asked God's help and blessing, we seemed to come closer to the Divine Infant soon to be born again in our hearts on Christmas Day. It was during one of these evenings when all felt in a gay and joyous mood that we selected the °"jewels" for our decorated cross. We finally all agreed on the selection and then could hardly wait for Christmas to hang the beautiful cross with its sparkling stones of red, yellow and blue. Several trips were made to St. Louis and near- 246 September, 1953 RURAL PARISH WORKERS by towns for Christmas shoppi.ng ~and to pick up clothes, canned goods, toys and candy donated by generous friends for "the needy. Also to distribute gifts to our families and friends~ Miss Pat and Miss Christina returned for a week-e.nd to help with the toys, sacramentals, and candy for the children. We were all busily engaged in this task when the Auxiliary Bishop, Most Reverend Charles H. Helrrising, arrived for a short visit with the ¯ Parish Workers. He .gave us his blessing and told us to tell others ot the need for volunteers in this rural apostolate. The following week we packed food for all the needy people of the area. We could gix;e large boxes, due to the generosity of our friends. Gifts and candy were also prepared for our children in the Sunday classes. Several trips were made to the parish church with the station wagon full of people. We live eight miles from church and "many neighbors .would have no way to get to. confession or Holy Mass if it were not for the Parish Workers. Even on the day before Christmas as we worked on the Crib and tree, time was taken so that no one would miss the opportunity to receive Holy Communion on the great feast. As we finished trimming the tree we realized the season of prepa-ration bad ended. Gifts had been hung on the tree ready for the children when they came to visit during Christmas week. They would come with hearts full 6f joyand expectancy to receive their gifts. And we were ready, too . . ." for the greatest Gift of all, ~he Son of God Himself. At Vespers on Christmas Eve the lights from the four candles of the wreath flickered and caught in the jeWels of the decorated cross. A feel!ng of peace and joy filled each of us. Later when we drove with our neighbors to Midnight Mass we could almost hear the Angels singing, "Glory to God in the.highest . . ." And afterwards the gently falling snow seemed to enhance the feeling of peace and love as all exchanged the Merry Christmas greeting. I have written of many things during my first six months with the Rural Parish Workers. There are many more, all pointed to the development of Christian homes, wi~:h interest in government, edu-cation, culture and religious welfarel But you have not the time, ¯ nor I the space to include them here. UPon reading this you may. ti~ink all is Work and no play. But that is not true. Recreation is impor~tar~t in the life of a Parish. Worker. And in the evening you may find us reading, listening to. 247 SISTER M. AGNESINE, Review [or Religious the radio, playing cards, doing hand work according to one's inte~- "ests, and occasionally going to a movie. This summer we even took time out to, go swimming, hiking, picnicking, or for an evening drive. You see, we are just one happy family and all share in one another's joys or" sorrows, working, praying and p, laying together for the glory of God and the service, of.our neighbors. " If I intend becoming a Rural Parish Worker I must spend a pe-riod of reading and instruction, and learning what my duties would be in this area or any area to which I may be sent. Already I have seen the need of the work and the good the Parish Workers are doing. So I say, "God bless them and all their under-takings, and please send more workers for this vineyard." Paging !:he Religion Teacher Sister M. Agnesine, S.S.N.D. " " THE story is told of a prosperous business man who claimed that allMs success was due to a single statement left him as a legacy by his father: "My son, when everything goes wrong with you and ill luck seems to pursue you, then look around and see where you are mismanaging things." Instead of throwing up our hands in despair, as we realize the cryi~ag needs of a world strayed far from its. Maker, suppose that we, too, look around to see whether by any chance we religion teachers might be mismanaging things. Making Religion a Living Reality Granted that we are thoroughly equipped, theologically and in-tellectually, what else is required to assure our success? Let us as-sume that we teach our religion classes regularly and cgnscientiously. We may even boast that our pupils know all the answers. But have we any assurance that they also accept these truths and are prepared to live them? In other words, have we set their hearts on fire with love and motivated their wills with .a strong determination to live their religion intelligently and consistently all th'rough life? Their words alone are not sutticient assurance: neither is their more or less praiseworthy conduct in school. Their religion must be a-living re-ality. It must be~:gme so much a part, of their being that they can- 248 SeptemSer, 1953 PAGING THE RELIGION TEACHER not. lose it without losing life itself. To imbue children with such. a living faith means more than merely teaching Christian Doctrine. It means keeping in mind the fundamental needs of our times and directing pupils to meet these needs according to God's plan. It means, therefore, to help them un~derstand and appreciate God's complete ownership of the world and all it holds, and instilling in them a deep reverence for His au-thority. ,It means helping them to evaluate the things of time in the light of eternity; of making them seeall of life from God's point of view. It means preparing them to meet the problems of life, whether as humble employees, as members of a Christian family, or as leaders of a nation. It means impressing them with a sense of responsibility not only toward God but toward their fellowmen, whom they must recognize as members of the My.stical Body of Christ. It means, finally, giving them a sense of direction, so that they will always and above all things keep clearly in view their eternal destiny. Knou)ing Not Onlg What But Also Hou) to Teach How can the religion teacher,acco, mplisb so tremendous a task? He dare not excuse himself by saying that it is primarily the function of the home to train theyoung for Christian living. For, while he cannot, exempt parents from their duties, the wise teacher will first re-establish Christian ideals in the home through the boys and girls in his classes by teaching them to understand and accept the responsi-bilities of Christian marriage and Christian family life. All of this means more than imparting knowledge. It is not the printed or spoken word alone, no matter bow important in itself, that is necessarily convincing. If the teacher is to gain the desired effect, be must know not only u)bat to teach but how to teach. He must not only inform the pupil's mind but also aim to arouse his emotions to love the faith and to move his will to accept and live it. "Religion is no use" says Father Drinkwater, "until it is accepted and" lived." Teaching b~j Example To teach religion for Christian li~ing, therefore, we must pene-trate the thick shell of modern materialism which surrounds the n~en-tality of even our Catholic pupils. But to be able to do so, we must first of all be living examples of the truths we teach. To the young--. and to the old as well--we are the Church, ~ve are religion, we are 249 SISTER M. AGNESINE Review [or Religious Christ. And unless we outrival in all that is ¯good and true,.in all that is. noble and beautiful in the highest sense Of tl~e ~word, those who, knowingly or otherwise, contrive to shape .the aims, the atti-tudes, and the ideals of the young, we cannot hope to influence them for life. If we.teach that religion must take prec.edence over all other values in life and that therefore the religion lesson is the most imPor-tant of all subjects on the program, then we ourselves ¯will have to put first things first and prove by our regularity and zeal that we mean what we say. Then, too, we will quite naturally do all in our power to make the lesson the most fascinating and interesting sub-ject taught in the school. That means, ir~ the second place, that the teacher must have some knowledge of the techniques of teaching. All too many instructors of religion are still under the impression that all they need to do is to explain the subject ~ind that the child will naturally imbibe what is being said. They do not realize that in spite of a seemingly atten-tive attitude, the pupil is often miles ~way during the religion period : like the boy who, after hearing a long explanation of what it means to be selfish and unselfish, innocently asked the teacher what kind of fish that was. Making the Lesson Purposeful and Effectit)e The following questions may help the teacher to see more clearly whether the proper means are being used to make the lesson effective. Do I know how best to appeal to the child's heart, in language adapted to his age and ability? Do I strive not only to teach the Catechism lesson but more particularly to give children a lasting love and appreciation of those sacred truths? If they are leaving the Cath-olic school or study group shortly after these instructions, am I rea-sonably sure that I have instilled into their hearts the desire to grow in the knowledge and love of their faith, through the grace of the sacraments and also through a desire for further study and readir~g? Do I have a fund of convincing illustrations and stories, prefer-ably out of everyday life, that come close to the experience and un-derstanding of my pupils, so that they will the more' readily retain what I have tried to impress upon. them? Do I giye my students an opportunity to do things for them-selves, to ask questions, and think things througb.? Or do I do all the talking myself and take it for granted that th~ pupils are thinking and learning? 250 SISTER M. AGNESlNE, Review for Religious Do I know how to motivate their wills to action so that th~ knowledge of the truths they have learned will carry over to future years? When I teach the Mass, for example, do my pupils giadually learn to live and apply its beautiful prayers and lessons to themselves, not only for the present but especially for th~ years to come? Do I aim to bridge the gap between the day's seemingly unrelated lesson to tomorrow's realities? The sacrament of matrimony with all its implications is a case in point. How well do I prepare espe-cially those pupils who are about to leave the Catholic school, to ac-cept and appreciate the Church's teachings on the subject, and to lay firm hold on high ideals of Christian family life for future use? Am I familiar with the many teaching aids that are at my dis-posal to make my work more interesting and to help deepen the im-pression? Do I know how to use them to the best advantage? There are charts and pictures, fil~ns and slides in abundance. Can I distin-guish between what is most helpful and what is merely ~ntertaining? Do I realize the importance of making careful preparation for the daily.lesson? To outline my objectives? To divide the subject mat-ter according to its imporian~e and time allotment? To test pupil knowledge and particularly to evaluate my own teaching? reading By wrong, things. Acquiring Skill in Techniques How can the religion teacher acquire a fuller knowledge of those procedures that will best insure success? Here are a few suggestions: By accepting wholeheartedly the~ responsibility to teach ~eligion for living, that is, in a manner that will help those whom he teaches to lead fully integrated Christian lives. By keeping an open mind and realizing that no matter how ex-perienced or learned he may become, there is always room for im-- provement. " By prayerfully and conscientiously preparing the daily lessons and by carefully thinking the subject matter through himself, so that he may present it most effectively. .By keeping in touch with modern methods of teaching, through and lectures, and by observing experts in the field. looking around occasionally, especially when things go to see whether by any chance he might be mismanaging If, then, we are willing to face our problems and to set about en-thusiastically learning how to meet them, we may hope to add our little share in the great work of restoring 'all things in Christ. 251 Prac :ice: ot: !:he I-Ioly . ee Joseph F. Gallen, S.J. ~ T IS both profitable and commendable for religious to study the ~ d0~uments of the Holy See that affec~ their state of life., .This is particularly true at present, when the Sacred Congregation of Religious is exercising a more .positive and directive influence on the lives of religious. This article is devoted prin~ipally to' documents addr,essed to individual religious institutes. These are evidently not a matter of general knowledge but they are of general utility, since they reveal the practice and thee principles of the Holy See. I. ERECTION AND PONTIFICAL. APPROVAL OF CONGREGATIONS 1.Constituti.ons of. a new diocesan congregation. For at least the licit erection of a new diocesan congregation, the local Ordinary must first consult the Sacred ,Congregation of Religious.1 This. con-sultation is to be addressed to the S. C. of the Propagation of the Faith for the .erection of native congregations in missionary countries. Diocesafi constitutions should be compiled in conformity with the Code of Canon Law and the practice of the Holy See as found in the approved constitutions of pontifical congregations. They ate to dif-fer from pontifical constitutions only in the matters proper to dioce- .san congregations. For the attainment of this end the practice of the S. C. of the Propagati~'n of the Faith had already commanded that after the erection of the new congregation: "The Constitutions of the new congregation, in Latin and in the vernacular (at least six copies), must as soon as possible be submitted to this Sacred Congregation so that they may be duly examined, amended, and returned with suit-able remarks to the Ordinary, to be approved by him.''2 The S. C. of Religious now follows the same practice and demands that the local Ordinary present the complete text of the 'constitutions with the con-sultation for the erection of the new diocesan congregation.3 At least one author had previously recommended such a practice to local Or-dinaries.~ The fear, already expressed by some authors, that this oractice 1Can. 492. § 1. 2Bouscaren, II, 158, n. 10. 3Larraona, CpR, XXVIII (1949), 228, nota ). 4Muzzarelli, n. 53. 252 PRACTICE OF THE HOLY SEE will ~ause an excessive similarity in the constitutions of various insti-tutes can be avoided by greater care in the. compil~tion of the spir-itual, as distinct from the canonical, ~rticles of the constitutions. The practice will also preclu,de the opposition that often arises when the ihstitute wishes to become pontifical. This opposition is usually con-cerned" with matters that are thought to be new but which should have been contained in the diocesan constitutions of the congregation, for example,~e system of delegates for the. general chapter and the six-year term~'Bf the superior general. 2. Mbtters to be presented fora decree of praise. A diocesan con-gregat! on ordinarily becomes pontifical by a decree of praise, With which the Holy See practically always now grants an experimental approval of the constitutions for seven years. The conditions neces-sary for pontifical approval are: the congregation by a sufficient test~ of time should have given proof of stability, religious observance, and of spirituai profit in its work; it is sufficient that the congregation number one hundred and fifty ~nembers and.is not necessary that the congregation have houses in more than one diocese. These facts are established primarily from the testimonial letters of the local Ordi-naries. To obtain a decree of praise the following matters are to be sent to the S. C. of Religious: a) A petition for the decree, of praise addressed to the Ron~an Pontiff and signed by the superior general and his or her c~uncillors. b) The testimonial letters of all the local Ordinaries in whose dioceses or territories the congregation has houses. Each local Ordi-nary is to send his letter directly to the S. Congregation. c) The"number of religious and houses. The S. Congregation will be aided in its judgment on the system of delegates for the gen-eral chapter !f the houses are listed in a tabular form that gives sepa-rarely the number of professed of perpetual and temporary vows in each house. d) The name in religion, full name in the world, and a brief biography of the founder or foundress and of the first superior of the congregation. e) The S. Congregation is to be informed of any extraordinary facts, such as visions and the like, .that occurred at the foundation of the congregation or thereafte~ and also of the special devotions and special and. favored religious exercises of the congregation. f) A copy of any special book of prayers in use in the congrega-tion. 253 ,JOSEPH F. GALLEN Review for Religious g) A colored picture of the habit of the professed and of the novices. h) 30 typed copies of the constitutions. These should prefer-ably be in Latin, but French or Italian is admissible. The constitu-tions should have been revised, for the new pontifical status and have been previously examined and approved by the local Ordinary of the motherhouse. They are to conform to the Code of Canon Law and the practice .of FheHoly See, and are to contain the norms and safe-guards necessary for attaining the special end of the c~regation. A recent form letter of the S. Congregati6n appears to demand only two copies of the constitutions, but it is not certain that the former num-ber of thirty is no longer obligatory,s i) Information is to be given as to the number of members who were formerly in other religious institutes. j) An historico-juridical account of the congregation from its beginning. k) A quinquennial report, which may be in the vernacular, for the five years immediately preceding the petition and compiled ac-cording to the questions of the new quinquennial report for pontifical institutes. 'A question that can apply only. to a pontifical institute will obviously not be pertinent. ¯ l) It is to be stated whether there are other religious institutes in the diocese with the same special purpose. m) If the congregation is a third order, an attestation of aggre-gation from the superior general of the first order must accompany the petition. n) The. superior general, with the consent of the local Ordinary of the motherhouse, is to designate a secular or religious priest resident in Rome to act as agent for the matter with the S. Congregation. 3. Miscellaneous details. The expense incurred at Rome for the de:- cree of praise is to be classed as insignificant. The. process can be quite slow. One American congregation mailed the necessary mat-ters to Rome in June, 1950, and received the reply in March, i953. During the pontificate of Pius XII (1939-1952) the decree of praise has been obtained by ninety-two congregations; the highest number in any one year was twelve;" and eight of the congregations listed have their motherbouses in the United States.6 4. Continuance of superiors in ottice. Muzzarelli states that on the scf. Guti,%rez, CpR, XXXIV (1953), 129. 6Cf.Guti~rrez, ibid., 130-138. 254 September, 1953 PRACTICE OF THE HOLY SEE occasion of obtaining pontifical approval .or of a new approbation of the constitutions the general, provincial, and local superiors.remain in office but only for the time for which they had been elected or ap-pointed. At the expiration of this period a new election or appoint-ment is necessary. The ~ame principle is to be applied to general, provincial, and local councillors and officials. Canon la.w regulate.s precisely the duration in office of a local su-perior, who may not have more than two successive full three-year terms in the sam~ house inclusive of the time in office hnder the for-mer and the new constitutions. However, in the case of higher su-periors the Code merely.prescribes that they are to be temporary and leaves the determined legislation on the duration.and re-election or re-appointment to the constitutions. The almost universal practice of the Holy See in approving constitutions now gives the superior gen-eral a term of six years and permits an immediate re-election only for a second ttrm. A mother general who had two full six-year terms expiring after the approval of the new constitutions is fully eligible for a six-year term, and even for immediate re-election on the expira-tion of this term, under the newly approved constitutions. The time spent in office under the former constitutions is not to be computed, since these have now lost all force.7 II. LAW 1, Observance ot: laud. It is evidently the duty of superiors to en-force the exact observance of all the pertinent laws of the Church on religious, the Rule, and the constitutions. Negligence in the observ-ance of inual[dating laws on religious can have most serious conse-quences, and this is especially true of invalidating laws on the novice-. ship and professions. The S. C. of Religious gently admonished the superiors of one institute to be more diligent in the future in com-plying with all the laws on the noviceship and the professions. 2. Exaggerated custom books. Customs are necessary for order, effi-ciency, and reasonable uniformity, but some custom books have been too minute and oppressive. From unofficial reports and summaries this appears to have been the thought at the meeting of superioresses general of pontifical institutes held at Rome in September, 1952. Greater attention is to be given to the spirit of the law, since the law of any institute should be the incarnation of its spirit. Not many prayers, but prayer is what is necessary. Formalism, legalism, and ;Muzzarelli, pp. 206-207. 255 JOSgPH F. GALLEN ' Revietv for Religious externalism are to be avoided. The centering of the religious life in the fulfillment of innumerable details, formalities, and observances should be abandoned. Religious are magnanimgus souls who have sacrificed everything to attain and intensify the love of God, not fussy externalists. III. HABIT OF RELIGIOUS WOMEN 1. Form o~ the "~abit. Pius XII expressed the. general principle on the habit of religious women when he state~l that it should manifest the consecration to Christ, religious simplicity and modesty, and be in conformity with time, place, work, and hygiene.8 This norm does not demand any universal and fundamental change in the traditional habit of religious women. Furthermore, the prin, ciple is not new in the practice of the Holy See. The Normae of 1901 stated that the habit in material, form, arrangement, and color~ should conform to religious dignity, gravity, modesty, and poverty, and that "it should exclude any adornment that was apt to l~rovoke adverse comment or ridicule.9 In its typical constitutions for diocesan missio.nary con-gregations the S. C. of tl~e Propagation of the' Faith enjoined: "The habit is to be simple, accommodated to the usages of the people and the climate and not to European customs.''1° In the Statutes for Ex-tern Sisters the S. C. of Religious cdmmanded that the habit of these sisters was to be suitably adapted to their external work and also to external and local circumstances.1~ Sincere reverence for the religio~s habit does not exclude neces-sary modifications. The more practical doubts that arise about some habits seem to be of the following nature: Is sufficient allowance made in .the habit as a whole for the heat of summer and the cgld of winter? The cove~ing of tl~e head and face often causes a questiQn in the chance observer by its stiffness, closeness, ornateness, the time evi-dently necessary for laundering, the extension of the covering beyond the face, and in a.few cases this part of the habit appears to be pro-vocative of adverse comment. We may be permitted one illustration of these observations. The extension beyond the, face does not con-tribute to safety in driving an au.tomobile, frequently makes conver-sation somewhat unnatural, and ~nust be an obstacle in such cases as working on .a patient with a doctor. This is not the most serious SAAS, 43 (1951), 741; 44 (1952),.825. . 9Normae of 1901, nn. 66-67. ' lONormae pro Constitutionibus" Cong(egationum luris Dioecesani, n. 19. IIStatuta a Sororibus Externis Seruanda, n. 26. 256 September, 1953 PRACTICE OF THE HOLY SEE defect that has b~en noted in some religious habits. The sane and practical principles of the Holy See are clear in themselves. Each habit should be sincerely examined on its conformity with these prin-ciples. 2. White habit. The Holy See has f~equently approved in constitu'- tions an ;irticl~ permitting the use of the white habit to hospital sis-ters and to those for whom such dress is necessitated or counselled by other duties or the climate. This habit is accordingly in use in sev-" eral institutes in the infirmary, kitchen, in teaching home economics, and. in similar duties. We can argue safely from the practic~ of the Holy See that such a use of th~ white habit is permitted in all insti-tutes of religious women. The white habit should be as similar as possibl'e to the ordinary habit within the demands of hospital effi-ciency, which is its primary use. The ordinary habit does not have. to be worn under the white habit. 3. Change in the habit. A change in the habit of a pontifical insti-tute or of a diocesan congregation whose habit had been submitted to the judgment of the Holy See may not be made wit,ho,ut the permis-sion of the Holy See; in other diocesan congregations the permissior{ of all the Ordinaries in whose dioceses the congregation has houses is necessary and sufficient.12 Since the habit ik prescribed by the consti-tutions, a change must also have been previously approved by the general chapter. It can be safely held that only a change in the ex-ternal appearance of the habit demands these formalities. The Nor-mae of 1901 required the permission of the S. Congregation only for a change in the appearance (t:orrna) of the habit,13 and the Holy See approves constitutions that demand the permission of the S. Congre-gation only for a change-in the form or color. These constitutions. permit the mother general with at least the advice of her council to, make other changes in the habit, for example, in the material, and this norm should be followed by all institutes for a change that does hot affect the externa! appearance of the habit. IV. DOWRY AND RENUNCIATION OF PATRIMONY IN CONGREGATIONS l. Dowrg. The dowry'is and always has been proper to institutes of women. An amount larger than the one prescribed may be re-ceived as a dowry. An institute that does not exact a dowry may ~2Can. 495, '§ 2. 13Normae of 1901, n. 70; cf. n. 69. 257 JOSEPH F. GALLEN Reviev2/:or Religious receive a dowry that is f~eely offered as such. A subject may give, comple'te, or augment a dowry during the novic~ship and after first or final simple profession. In all the cases listed above the amount that may be given is unlimited, but any amount accepted as a dowry is subject to the laws on the dowry. ' These statements are accepted canonical doctrine.14 2. Renunciation of patrimong in'a congregation of women. The point here can be more clearly proposed in the form of a case. Sister M. Anita, a professed sister in a congregation, has a patrimony of $50,000. She wishes to give the entire amount to her institute, but can. 583, 1°, forbids her, whether her congregation is pontifical or diocesan, to give away this money during her life without a _dispensa-tion from the Holy See. When asked recently for such a dispensa-tion, the S. Congregation replied that the sister, without any permis-sion. of the Holy See~ could give the money to her institute as a dowry or as an increase in her dowry. If the institute wishes to spend any part of the $50,000, permission of the Holy See will be necessary, because can. 549 forbids the expenditure of the dowry. This per-missio, n will be given if the. institute furnishes satisfactory guarantee of returning the capital sum to the sister in the event of her departure from the institute. The interest on the $50,000 is acquired abso-lutely by the institute, but the capital sum must be restored to Sister M. Anita if she definitively leaves the institute, licitly or illicitly, whether her vows have been dispensed or not,15 This is the prefer-able solution of the case, since it was proposed by the S. Congrega-tion itself. The same solution may be followed in any congregation of reli-gious women for either a professed or a novice. A dowry given during the noviceship passes into the revocable proprietorship of the institute only at first profession and thus is not a violation of can. 568, which invalidates any renunciation or obligation that a novice places on his or her patrimony during the noviceship.16 The institute is the mere depositary of the dowry, without p~oprietorship, use, or usufruct during the postulancy and noviceship. 3. Renunciation of patrimonV in a congregation of men or women. The prohibitior~ of can. 583, 1°, quoted above, applies to all congre-gations of men Or women. However, according to the common in- 14Cf. q. 194 of the Quinquennial Report [or Pontifical Institutes. 1SCan. 551, § I. 16Cf. Larraona, CpR, XIX (1938), nora 17. 258 September, 1953 PRACTICE OF THE HOLY SEE terpretation, this prohibition does not ~xtend to the case in which t'he patrimony is given away, wholly or partially, on the agreement and with secure guarantee that it will be restored if- the religious should leave the institute or be dismissed. Professed religious in congrega-tions of men may thus follow this solution, for example, to give their patrimony to their institute. If this solution is follbwed, no law of the Code obliges the institute to secure the permission of the Holy See for the spending of the money. 4. Partial renunciation of patrimony in a congregation of men or women. Without any permission .of the Holy See, professed reli-gious iri congregations of men or women may with safe pr6bability give away absolutely to anyone even a large part of their patrimony provided the amount retained is sufficient to take care of the support of the religious in the event of departure from the.institute. A patri-mony that is. so small as to be entirely inadequate for such support does not fall under the prohibition of can. 583, 1% and may be given away absolutely to anyone,a7 5. New tendency in povert~l of congregations. There are indications that some wish the poverty arising from the simple vow in congre-gations to be made the same or at least to approach more closely the poverty effected by solemn profession, for example, by permitting the professed of simple perpetual vows in congregations to give away all their patrimony.~8 Only one known concession has thus far been granted by the Holy See in this matter. An institflte of religious women of simple vows obtained the following indult from the Holy See in February, 1951: "With the consent of the Prioress General and of bet Council, and upon a favourable report from the Mother .I_n_st_ructor, the religiou.s __m_a.y.at. tb.e _e.n_~ of .tb_e!_r tert.ianship, that is, about ten years after their first profession in the Institute, and pro-vided they have made perpetual vows, renounce their personal prop-erty present and future in favour of the persons or institutions whom they judge before God to merit their preference." V. ADMISSION OF ASPIRANTS The following articles, found in some constitutions recently ap-proved by the Holy See, will be of interest to other institutes. The candidate is obliged to present a testimonial of her free state, that is, lvCf. Bastien, n. 543, 3; Larraona. CpR, II (1921), 71-76. lSCf. Acta et Documenta Congressus Generalis de Statibus Perfectionis, I, 377,429- 431. 259 3OSEPH'F. GALLEN " Ret~ietu for .Religious ¯ of her freedom from impediments. The testimonial of good character is to ,be obtained from the pastor or another known priest. ,The S. Congregation inserted the following article in one set of' constitu-tions: "The Mother General is to interrogate accuratgly on the mat-ter of health, especially concerning diseases that are classed as heredi-tary, and she is to record in writing the replies of both the aspirant and her.parents or guardians." VI. P0STULANCY Although the practice of the Holy See was said to demand that the time of the postul~ncy be accurately determined in the constitu-tions, thre'e sets of constitutions recently approved for congregations of sisters state this time only indefinitely, that is, "for .at least six months," and "not less than six months." A. congregation 6f sisters, whose postulancy is six months, re-quested and,received from the Holy See an indult for fivel years to prolong the postulancy two and a half months for all. This pro-longation will make it possible to complet~ a full coll~ge year during the postulancy. The Apostolic Delegate possesses the faculty of shortening or prolonging the postulancy prescribed by canon law.19 VII. SECOND YEAR OF NOVICESHIP 1. Dispensation. Canon law commands only one year of novice-ship, but many institutes prescribe a second year by the law of their own constitutions. The Holy See evidently does not wish an insti-tute to make a ~practice of asking dispensations from this second year. One pontifical congregation added the second year only recently, and {he Holy See granted an indult for three yeats to one of its provinces to have only. one year of noviceship. The province was.in extra-ordinary and urge.nt need of personnel. 2. Ernptogment in external" works. On November 3, 1921, the "S. C. of Religious issued an Instruction for all congregations, pon-tifical and diocesan, on the employment of novices in the external works of the institute during the second year of noviceship. " The Holy See inserts the principles of this Instruction in the constitutions of pontifical congregations. They should, therefore, be contained also in'diocesan constitutions, either approved 6riginally or revised after the promulgation of the Instruction.' These princil~!es are: (a) The spiritual formation proper to the noviceship.must be pri- 19Bouscaren, 1948 Supplement, 131. 260 September, 1953 PRACTICE OF THE HOLY SEE mary in the second year, employment in external works secondary. (b) This employment is allowable only if permitted by the consti- . tutions, custom, or usage of the congregation. (c) The only licit motive for such employment is the instruction of the novices, never th,e utility or advantage of the congregaiion. (d) The employment is to be carried out witb.~ruderice and moderation. Novices are never to have the sole charge of any external employment but are to work under the direction and supervision of an experienced and exemMary religious. (e) Novices may not be sent out of the novitiate house for such employment unless this is permitted by the constitutions, custom, or usage and the motive is exceptional, extraordinary, seri-otis, and based solely on ~be requirements of the. novice's t~aining, never on the necessity or advantage of the congregation. (F) All such employments must be given up for the two full months pre-ceding first profession, and this time is to be devoted wholly to svir-itual formation and to preparation for profession in the novitiate house?0 A congregation of sisters stated simply in a quinq.uennial report that i~ employed the second-year novices in external works. The reply of the Holy See contained the statement that the Instruction quoted above was to be observed.21 An unofficial summary of the Roman meeting of superioresses general quotes the Secretary of the S. Congregation, Father Larraona, as having r~asserted the principles of the Instruction. He is also reported as having stated that there are always dangers attendant upon this work outside the novitiate. The motive for a second year of noviceship has b~en the necessity of a deeper spiritual formation in institutes, devoted to a very active life. This motive is verified in practically all modern congre, gations. No one experienced in the training of young religious will deny that two years are too brief a period for a proper spiritual formation. It is not very reasonable to prescribe prudently a second year of novice-ship in law and then imprudently overturn the law in fact. This is the reason why the S. Congregation insists on the fundamental prin-ciple that the second year must be maintained as a year of novicesbip. Employment outside the novitiate house should be even mor~ care-fully avoided. The practical consequence of separation from the master or mistress o'f novices is almost always'the lack of any spir-itual formation proper to a noviceship. A sincere examination of the ~°Bouscaren I, 302-304. ¯ 21Cf. q. 176 of the Quinquenn:,al Ro~ort for Pontifical Institutes. 261 JOSEPH F. (3ALLEN ReOiew for Religio,,s effects of employing the second-yehr novices in external works will lead to a more universal observance of this most important Instruc-tion of the Holy See. VIII. PROFESSION I. Dispensation from longer period of temporary vows. The Code of Canon Law prescribes that a perpetual profession, solemn or simple, is invalid unless preceded by three full years of temporary vows.zz Only the Holy See may wholly or partially abbreviate this triennium in any institute; since the abbreviation would be a dispen-sation from the law of the Roman Pontiff. The same principle and reason are true with regard to permitting perpetual profession before the completion of the twenty-first year.23 Some institutes impose a longer period of temporary vows by the law of tfieir own constitutions. This period is usually five, much more rarely six, years. These added years are required only for the liceity o~ perpetual profession unless the constitutions certainly de~ mand them for validity. The latter is practically never permitted by the Holy See in approving constitutions. The constitutions of one pontifical congregation of brothers state that the prescribed five years of temporary .vows are required for the validity of its simple per-petual profession. ¯ In diocesan congregations the local Ordinary may dispense from the entir~ added duration of temporary vows if it is required only for the liceity of perpetual profession24 and probably also when it is demanded for the validity of the latter,25 since he is the legislator for such congregations.~6 Many canonis~s would very likely demand that the dispensation be secured from the Holy See in the latter case, if we mawr argue from their similar doctrine on a dispensation from the second.year of noviceship. The local Ordinary has no power to dispense in this matter in pontifical congregations. Some authors .permitted the religious superior who admits to perpetual profession to abbreviate briefly the added duration of tem-porary vows, for example, to dispense from three months of a six-year period, but they restricted this faculty to the case. in which the 2ZCan. 572, § 2; 574, § 1. ~Can. 572, § 1, I°;. 573; 574, § 1. z4Cf. Bouscaren, II, 167. 25Cf. Regatillo," Interpretatio et lurisprudentia, 172; Instituti'ones furls Canonici, I, n. 698. Z6Can. 492, § 2: 495, § 2; 80. 262 September, 1953 PRACTICE OF THE HOLY SEE added duration was required only for the liceity of perpetual pro-fession. 27 However, in the constitutions of pontifical congregations recently approved, the S. C. of Religious ,has been adding the clause that the Holy Seealone may dispense wholly or partially from the added duration, even when required only for the liceity of perpetual profession. Therefore, the faculty of abbreviation given to religious superiors in the doctrine of authors quoted above is more probably not true. The better doctrine is that they possess this power only if it is expressly granted to them by a general or. particular principle of their law. Otherwise any dispensation from the added duration in pontifical congregations should be secured from the Holy See .and in diocesan congregations from the local Ordinary. 2. Prolongation of temporary prot:ession beyond six years forbidden. The point here also can be more clearly proposed in a case. Brotl~er Francis Joseph made his temporary profession at the age of seven-teen. His profession extended to the completion of his twenty-first ~'ear. At the latter time and after the brother has spent four years in temporary vows, his higher superior is doubtful of his suitability for perpetual profession. May this superior prolong the temporary vows for another three years? Tlhe source of the difficulty is can. 574, § 2, which states: "The legitimate superior may prolong this period but not beyond a second term of three years . " The more probable interpretation of this canon has been that a pro.longation is illicit if thereby the entire pe-riod of temporary vows exceeds six years. The. contrary opinion was admitted to be probable and safe. One of the arguments for the first opi.nion has been the practice of the Holy See. The S. C. of Religious has constantly admitted a prolongation of only one year when the constitutions prescribed five years of temporary vows and has excluded any prolongation when the constitutions imposed six years of temporary vows. It was con-cluded that the S. Congregation did not wish the period of temporary vows to exceed six years. This argument is strengthened by the cur-rent practice of the S. Congregation, since recently approved consti-tutions contain the explicit statement that the entire period of tem-porary vows may not exceed six years. Furthermore, Larraona states that the 1)emporary profession may never be prolonged beyond six years without violating the Code and affirms that this has been de- 27Cervia, 128; Goyeneche, CpR, IX (1928), 325; Schafer, n. 973. 263 J(~SEPH F. G?~LLEN for Religious tided in plenary sessions of the S. Congregation and in audiences.28 He and Guti~rrez state that this same doctrine is based on a reply of the Code~ Commission, has been the constant in(erpretation and prac-tice of the S. CongrFgation, and conclude that a prolongation beyond six years in any institute demands an indult of the Holy See?9 This conclusion is justified by the arguments, even though the reply of the Code Commission has not been published. The solution of the case given at the beginning of t.bis number is accordingly that the vows of Brother Francis Joseph may be pro-longed for two years but a prolo,ngation beyond the six years de-mands an indult from the Holy See, whether the institute is pontifical or diocesan. 3. Place of first ternporar~lprofession. Can. 574, § 1, commands for liceity that the first temporary profession be made in the novitiate house. The Code prescribes nothing concerning the place of sub'se-quent temporary professions nor of perpetual profession, solemn or . simple. Constitutions frequently explicitly state that these may be made in" any house of the institute. For a proportionate reason, the S. C. of Religious.will grant a dispensation permitting the first temporary profession to be m~ide outside the novitiate house. If a motherhouse is under the authority of the one local superior and consists of a novitiate, juniorate, ter-tianship, and an academy for girls, the first profession may be made in any part of such a motberhous~ without a dispen.sation from the Holy See. The canon does not demand that the first profession be made within the part of the house reserved for or used by the novices but in the novitiate bourse. Th.erefore, a first profession m~ide any- .where in the latter satisfies the prescription of this canon. 4. Private devotional renetoal of vows. Constitutions approved by the Holy See often counsel th~ freqiient private .renewal of vows, especially after the reception of Holy Communion. Such constitu-tions usually add that special indulgences are attached t'o the latter ¯ practice. It is true that an indulgence, of three years is attached to such a renewal after the celebration of Mass or the reception of Holy Communion,3° but it is difficult to see why such a fact should be men-tioned in the constitutions, which are to contain.the more funda-mental laws of the institute. ,- 2SLarraona, CpR, XXVIII (1949), 196, nota 17. ~Larraona-Guti~rrez, ibid., 332~ .nota 42. 3ORaccolta, n. 695. 264 September, 1953 5. Special vows. The Holy~ See manifested from at least 1892 that it would no longer approve special vows in new institutes.31 The -same principle has been reaffirmed on more than one occasion. congregation of sisters, approved by the Holy See before 1850, re-cently asked the S. Congregation of Religious for an authentic inter-pretation of its constitutions on the. existence of a fourth and fifth vow. The S. Congregation in its first reply affirmed the existence of ¯ both vows, since the language of the formula of profession and the history of the matter clearly indicated that these were intended as special vows. The fourth vow was the ser'~ice of the poor, sick, and ignorant. This is especially the 'type of vow'that the Holy See will not ~dmit in new institutes, since it constitutes the special end of the institute, is already an obligation of the constitutions, and is accordingly pri-mary remot~ matter of the vow of obedience. The fifth vow, taken also in temporary profession, was that ofperseverance. A. second reply of the S. Congregation clarified this fifth vow: "The fifth vow of persevering in the same vows is to be understood in the following sense. The obligation of persevering temporarily or perpetually, ac-cording to the mind and practice of this Sacred Congregation, is in-cluded in the temporary or perpetual profession. Accordingly the words of the formula of profession on perseverance are not to be ¯ understood in th~ sense of another vow." The Holy See and authors have also defined the special vow of stability, taken in imitation of the Benedictine vow, as being con-tained in the obligation of perpetual profession,aa The vow of s~a-bility of Benedictine Sisters is defined: "By the vow of stability the Sisters attach themselves to the hbuse of their profession and ufiite themselves with the religious family there existing, and promise never to 'wrest their necks from under the yoke of the Rule.' " It is not impossible to find different and approved definitions of these special vows in theconstitutions of pon.tifical institutes, for example, that of stability. IX. TELEPHONE AND RADIO In a recent approval of the constitutions of a congregation of sis-ters, the H01y See inserted the.article: "The use of the telephone and alBattandier, n. 186¯ 32Normae'of 1901, n. 102¯ 33Bastien, n. 481. 2: Battandier, n. 187. 265 ,JOSEPH F. (3ALLEN ,Review [or Religious radio is to be regulated by the superior." In its reply to the quin-quennial report of the same type of congregation, the Holy See stated: "Listening to the radio in private does not appear becoming; therefore it would be better to forbid it." X. WORKS OF THE INSTITUTE § 1 Teaching Sisters and School~ 1. duniorates. This section on the works of the institute contains the most practical matter of this article. Unless otherwise noted, the articles quoted in this section have been inserted by the Holy See in constitutions approved during the past two or three years. The articles on the juniorate are: "After their profes,sion the Mother General shall assemble the junior professed in houses of formation, where, under the direction of a competent, l~Iistress, they shall attend Catholic schools, if. such exist. They shall be supplied with all m~ans necessary' for the pur-pose and shall apply themselves diligently to the attainment of diplo-mas that will be recognized also civilly." ¯ "During this time of formation it will be profitable to supple-ment the classes with lectures and instructions by learned Catholics, who shall emphasize the relation of teaching with Catholic faith and morals." The question of juniorates was discussed at the meeting o~ the superioresses general in Rome. The value and necessity of juniorates were clearly seen, but their immediate initiation, program, extension, and duration were left. to the individual institutes. The necessity of appointing a special Mistress of Junior Professed, distinct from the local superior, . was stated more categorically. It is to be noted that the article quoted above is far more absolute than the unofficial ,re-ports of the Roman meeting. I doubt that any experienced higher superior of congregatio,ns of brothers or sisters denies the necessity of juniorates for the proper spiritual formation and education of subjects. I personally believe that the necessity of juniorates has passed the point of discussion and opinion; it is now a matter of conviction and urgency. Congrega-tions of brothers and sisters should immediately institute a juniorate. This means that the junior professed will not be applied to the ex-ternal works of the institute until they. have completed their under-graduate studies. Extyerience proves that there is only one way of attaining this supremely important object: the superior general must 266 September, PRACTICE OF THE HOLY rise to his or her strongest moment and command it. Let no one swell the low notes of those who chant mournfully that it cannot be done: whaf has been done can be done. If the argument is proposed that the junior professed should be tested in the external works and life of the institute before perpetual profession, the answer is easy. The institute can study the expediency of increasing, with proper permission, the prescribed period of temporary vows to five or six years. The juniorate for those destined to be nurses will require study and investigation for the attainment of a suitable program. 2. Preparation for perpetual profession. This number and the pre-. ceding apply equally to brotbe~s and sisters destined for works other than teaching. At the Roman meeting of superioresses general the withdrawal of the junior professed from the ordinary life of the in-stitute for one or several months of renovation of spirit and of deeper and more mature spiritual formation before perpetual profession ap-pears to have been authoritatively favored. However, this can scarcely be held as necessary if the institute has an-adequate junior-ate. It will also be very close to the noviceship, since most institutes have only three years of temporary vows. While I do not deny the merit of this suggestion, it seems to me to be far more necessary for institutes of brothers and sisters to study the initiation of such a program several years after perpetual profession, when the religious has spent more years in the ordinary life and works of the institute and is in the age group of thirty to thirty-five. This is the critical age for religious. The vision and heart of spiritual youth have often suffered a slow death from worldliness, selfishness, the gradual e'xclu-sion of mortification, the abandonment of real prayer, and the de-structive, disillusioning, and even embittering example of others. It is. the age that needs spiritual revivification and rejuvenation. If this is not had, the soul can readily grow old with the body and crawl into eternity as enfeebled by mediocrity as the body is by age. A longer period is desirable, but it would be sufficient to devote one full summer to such a renovation. This plan does not exclude the advisability of the renovation before perpetual profession, but the necessity, value, intensity, and duration of such a renovation would depend on the length of the noviceship, the existence of a juniorate, the number of years spent in the active life, and the adop-tion of the later renovation here recommended. 3. Continuation of studies after the junforate. "After they have received their diplomas, it is the duty of the 267 JOSEPH F.'GAIzLEN Rebiew For Religious Sisters t6 advance their k~towledge by unremitting study anal reading of the books that are constantly being published." Th~ sense of this article admits no doubt, but its present observ-ance is more than doubtful; It is safe to assert that the daily average time granted to sisters for preparation for class and advancement is about an hour. If this is sufficient for preparation for class and ad-vancement, it seems equally safe to hold that only a genius may am-bition the life of a sister. ¯ The article is merely a dictate of common sense for instittites de-voted, to teaching. It will never be properly observed unless careful thought is given to such headings¯ as the following: learning is not incompatible with true piety: a solid and inspiring education in the juni0rate; the elimination of interminable vocal prayers in common: the realization tbat some spiritual duties may be made privately; the quick and painless death of the restlesshorarium that finds peace only in the clangor of. the bell; peaceful acquiescence in the fact that study in'one's room or cell is not forbidden by the natural'or canon law:~ sufficient sleep, holidays, and vacations; .a notable lessening of the time given to domestic work; the employment of more lay teachers and more secular help for domestic work; finally and especially; the elimination of the present totally unreasonable overwork. We can aptly add the admonition given by the Holy See in its reply to the quinquennial report of one institute. There are very few institutes of brothers and sisters that cannot profit by. this ~idmoniti6n: "If possible, something should be done to correct the situation whereby the' sisters, exhausted by excessive labor, are apparently exposed to many difficulties and dangers and consequently fail in carrying out, the religious life." An unofficial summary of the Roman meeting ~f superioresses general contains some very pertinent thoughts on this heading. Let us hope that the superiors subscribed .to these thoughts as actualities to be attained and not as 'the dreams of a waning summer. These thoughts are: "Maternai care must be taken of the health of the religious; the work of each must be orderly and moderate; each religious must have time for her exercises of piety." "The schedules must always be reasonable and adapted to the various regions and apostolic ministries today confided to religious." "In their individual houses, the Superiors General will provide for all the Religious the possibility and facility; 'of a Christian life 268 September, 1953 PRACTICE OF: THE HOLY SEE (with the Sacraments, the Word of God, Spiritual Direction, etc.) and of Religious life with the posiibility of carrying out the duties imposed on them by their consecration to God (day~ of Retreat, Spir-itual Exercises, and spiritual practices common to the individual In-stitute) ." "It must be remembered that the a~ostolate is also a science and an art and that the Holy See insists on the elevation of the literary. technical and professional culture of the Religious, on the absolute necessity of degrees required for the exercise of the various profes-sions: on the necessity of aspirin~ to a greater degree of proficiency, never thinking that one's culture is adequate f9r the present need." 4. Progress and annual meeting. "The Congregation is to adopt, the prhisewortby custom of an annual meeting of all the Sister teachers, under the presidency of the Mother General. for a discussion of methods of teaching and of the traditional pedagogy of the Congregation, in order that the schools of the Congregation may not only equal but surpass secular schools." 5. Subjects at~o to be studied. The following article will encourage those who are promoting courses of theology for brothers or sisters. Such a course should be partially completed in the juniorate. "They ar~ to study also dogmatic and moral theology, ecclesiasti-cal history, sociology, liturgy, Gregorian chant, and similar matters. For all of these studies the Sisters are to be" supplied with books for their individual and constant use." 6. Library. The community library, especially in small religious houses, can readily be neglected. If we had the pen and unction of Kempis, we would lament that the food of the modern monk is more abundant than his books. The library should be augmented con-stantly with books appert~aining to the subjects taught in the school and also with newly published spiritual and cultural books. The article of the Holy See On the library is: "Each house shall have a library containing Catholic books on the entire field of pedagogy." 7. Teaching of Christian doctrine. "The Sisters shall not forget that they must be approved by the local Ordinary for the teaching of Christian doctrine." "In explaining Christian doctrine, the Sisters .shall proceed gradually and, as far as possible, they shall aim to instill into the minds ,of their, pupils a thorough knowl~edge of the tt, u_ths of o~faith rather than to have them commit to memory a series of formulas." 269 JOSI~PH F. GALLEN Review For Religious The following articles were inserted' by the Holy See in the con-stitutions of a congregation especially dedicated to the teaching of Christian doctrin~ and approved finally by the Holy See in 1949. "Since the sacred sciences are especially helpful to an' understand-ing of Christian doctrine, the Sisters shall place great emphasis on the .study bf dogmatic, moral, and pastoral theology, eccl~siastical history, and similar subjects. A collection of books on Christian doctrine, especially ~f recent worthwhile publications, is to be ac-cessible to the Sisters and others who devote themselves to the teaching of Christian doctrine." ""It will be very advantageous for the Sisters, with the proper authorization', to publish and distribut~ printed works on Christian doctrine." 8. Some norms of teachin~l. , "The Sisters. shall take care that order and cleanliness are ob-served in the classroom." "They should stu.dy the character and disposition of mind of all their pupils and are to unite a certain gentleness of treatment with strictness, when/he latter is necessary." "The 'inordinate inclinations oi the children are to be corrected gradually, and they are to be aided in the acquisition of good habits by the stimulus of admdnition, opportune advice, and by bringing to light the law Of conscience, which,'as is well known, appears from the earliest years." "Offensive speech~ blows, and intemperate anger are to be avoided in punishments. A moral sense of responsibility for theii actions rather than servile fear is to be inculcated in the minds of the chil-dren." "The Sisters are to refrain absolutely from partiality and prefer-ence in their relations with the children. The deportment and coun-tenance of the.Sisters should manifest an evenness of disposition and kind.heSS united with something of reverence." "" "Experience proves that the fostering of the interior life, which is developed by good actions, faith in God, and self-sacrifice, appears even in young children as the right and safe path along which life is to be guided." "A love of modesty is to be developed in girls with regard to dress, deportment and their conduct with others." 270 " September, 1953 .PRACTICE OF THE HOLY SEE § 2 Sister Nurses arid Hospitals 9. Training and.continued pr6gress. "['he problem of overwork is particularly acute in the case of brothers and sisters applied to hos-pitals. In some religious hospitals a weekly holiday is apparently unknown. The continuation of this practice is unthinkable. Every brother and sister nurse should have at least one day a week that is completely free from hqspital duties, and it would contribute' much to 'their health, quiet of mind, and spirituality to spend as often as possiblea notable part of this weekly holiday awa.y from the hos-pital environment. Overwork will not facilitate the continued study and progress demanded by th~ following article that is inserted in constitutions by .the Holy See: "The Sister nurse must strive to increase her knowledge after she has secured a diploma valid also according to civil law." I0. Medical ethics. "A Sister is to refrain from administering medicines or assisting at Operations that are forbidden by the Church. In cases of doubt she is to consult the Superior." "Especially in extraordinary and important cases where there are at stake .the preservation of a human life, reverence for the human person, and care for the conscience of the patient, even if it is a case of extreme pain and gi.ves rise to such questions as euthanasia and others of similar nature,, the Sister shall be careful to give no help to an ac-tion that is contrary to Catholic principles." 11. Mod~stg¢. The Holy See has been inserting the following article in constitutions for several years past: "In certain cases where the care to be given is Of a particularly delicate nature, the Sisters shall dvail themselves, if possible, of the services of .the secular personnel or of the members of the sick per-son's family; for extraordinary cases the Superior should designate Sisters of proven piety and mature age who are williog to perform such works of chhrity. It is the duty of the General Chapter or Council to enact measures in this regard, to which the Sisters must con form." 12. Education as doctors. The following article, proposed to the Holy See in the genera] revision of the constitutions of two. congrega-tions, was approved by the S. C. of Religibus: "The Sisters assigned to the hospitals must be thoroughly pre-pared for the efficient discharge oftheir duties. There should be some Sisters educated as doctors and qualified for th6 various .departments 271 , C. A. HERBST Review for Religious ¯ of the hospital." Canon law does not forbid clerics or religious to study medicine or surgery. Canons 139, § 2, and 592 forl~id clerics and religious of both sexes to devote themselves avowedly, habitually, and for profit to the practice of medicine or surgery. Religious institutes devoted to nursing have by their approbation as such permission to practice the medicine and slight surgery demanded of nurses. Local Ordinaries in missionary countries may permit their missionaries, priests and re-ligious men or women, to practice medicine and surgery provided they are skilled in these arts, demand no payment, and observe rood-esty intreating the opposite sex. In other countries clerics, brothers, and sisters Who wish to i~ractice medicine or surgery must secure an indult from the Holy See. The article quoted above and approved by the Holy See implicitly grants to the two congregations a dispen-sation from th~ canonical prohibition of the practice of medicine and surgery for those qualified as doctors. Care is always to be taken to secure prbper civil authorization for the practice of these arts. [EDITORS' NOTE: Father Gallen's article will be concluded in November.] Discipline C. A. Herbst, S.J. It"I"HE very first step towards wisdom is the desire for discipline, .,| .and how should a man care for discipline without loving ~t, or love it without heeding its laws, or heed its laws with-out winning immortality, or .win immortality without drawing nearer to God" (Wis. 6:18, 19) ? Who could explain more clear!y or_show more beautifully than the Holy Spirit Himself does the place of discipline in the life of one who really wants to love God? "Order is heaven's first law" the proverb says. ¯ This conformity to law comes from discipline. Discipline in the passive sense is con-trol gained by enforcing obedience or order. There is order even in heaven, where God is supreme and the angels are ministering spirits. Where there is disorder chaos soon appears and it is impossible to at-tain the end of any organized society, which is the common good. The modern "autonomous man" is a law unto himself, a tyrant, an outlaw. Were the order established by discipline removed, "the bounded waters would lift higher than the shores," as Shakespeare says~ ?and make,a sop bf, all this.solid globe.';o ~ Then might, is right, "and the rude son should strike his father dead." Unleashed from 272 September, 1953 DISCIPLINE discipline, power obtained by our modern Hitlers and Stalins whets the appetite for more power. "And appetite, an universal wolf, must make perforce an universal prey, and last eat up himself." (Troilus and Cressida, I, iii.) Discipline corrects. This is its first function: a negative one, surely, but basic and important ever since the beginning when man short-circuited his powers through original sin and "to err is human" became a proverb. It is only too clear that in younger religious fre-quent correction is necessary. It helps to make away with the "old man," and who can put on the "new man" before putting off the old? The ways of the world (and they are gaining mightily with each decade) are not God's ways. In men of good will. which we presume aspirants to the religious life to be, correction should lead to prompt reform, or at least to a prompt attempt at reform. In those. who have already spent some time in religion it should lead not only to prompt but to thorougl~ and lasting reform. ReForm. That is a distasteful word to the worldling but opens up a vast field white for the harvest for the ease-loving religious. And we need not look across the table and plan reform for him. As Father said: "If ever you want to start a reform, start on yourself." "Charity begins at home" is true even in this negative aspect. Reform is the correlative and result of correction, and d'iscipline's first work is to correct. Discipline molds. It forms a religious after thi~ likeness of Christ. It shapes him. A character, a soul, is like clay in the hands of the p.otter. As defects are removed by correction the new man takes form under the interior influence of grace and the external influence of dis-cipline. It is exhilarating to see the young religious grow. That an earnest and fervent religious does grow even those who live with him can see. Those, however, who had known him i'n the world and after a few years see him as a religious are the ones who are really amazed at the change. The religious life is a school of perfection. One ex-pects a school to teach and mold and form and change and enlighten. ¯ .Discipline educates a soul, "leads out" its powers, the mind and the will, and induces them to make the most of the wonderful gifts God has given to each one of His children. Discipline strengthens. It gives one moral and spiritual power to act, live, and carry on enduringly and vigorously. This is conspicu-ous in the athletic world. Those who achieve fame in the field of sports do so because they have acquired physical strength, speed, and" accuracy of sense and muscle through long and severe disciplinary 273 C. A. HEI~BST Review for Religious train!ng. This extended and careful practice, their abstinence from food and luxuries and entertainment, is more rigorous than most re-ligious have to submit to. ."And they for a corruptibl( crown, but we for an incorruptible one." ~ Through discipline we store up resources of moral and spiritual strength whict~ we may draw upon in times of trial and temptation. A well-trained sc~ldier will come through many a difficult'and dang(r- ~ ous battle where an undisciplined one will succumb, as we found out in World War II. Through'discipline one acquires a great power of resistance. Discipline causes a soul to become effective and efficient in the direction~ of spiritual achievement, and to be foiceful in its life and work. A strong soul is ardent and zealous, too, and enthusiastic for, the things of God. Neither is a well-disciplined soul easily injured, subdued, or taken in. He is like a fortress, strong and firm. It is vigorous, healthy~ and tough, like an oak. Discipline makes a soul sturdy and unyielding. In the religious life we consider religious discipline in connection v~ith obedience. From an analysis of the word itself, discipline means teaching, training. "Considered in the authority which governs, re-ligious discipline is the sum total' of the rules with their ~anction. By the rules superiors teach the way which is to be followed; by pen- "ances in ~ase of infraction they bring back those who have strayed and repair the scandal given. Considered in inferiors, discipline is also c~lled regular observance, and is the ,faithful observance of the rules, in which observance all the members of the community unite in holy harmony. So important is religious discipline that it must be con-sidered as morally necessary for the conservation of the order as a whole, for that of.the religious life in a community, and for that of the spiritual life in each individual. According to what has been said, it is easy to see that superiors are under grave obligation to maintain religious discipline in the community; and in this regard, "connivance. on their part can easily become a consideiable sin" (Cotel, Catechism of the Vows, 137- 140.), In this connection we might note Canon 593: "Each and every religious, superiors as well as. subjects, must not only keep faithfully and completely'the vows they have taken, but also lead a life in conformity with the rules and constitutions of their own in-stitute and thus strive ~fter the perfection of their state." The rule of each religi0us.institute urges regular observance on ¯ all Each institute must first and foremost, of course, observe the law 274 ' September, 1953 D~SCIPLINE of the Church for religious. In Canons 594-612 we have mentioned especially the careful observance by all of th~ common llfe with re-gard to food, dress, and furniture; the careful performance of gpir-itual exercises; the wearing of the religious habit;
Issue 30.5 of the Review for Religious, 1971. ; EDITOR R. F. Smith, S.J. ASSOCIATE EDITOR Everett A. Dledertch, S.J. QUESTIONS AND ANSWERS EDITOR Joseph F. Gallen, S.J. Correspondence with the editor, the associate editors, and the assistant editor, as well as books for review, should be sent to Rxvmw FOR I~LIOXOUS; 612 Humboldt Building; 539 North Grand Boulevard; Saint Louis, Missouri 631o3. Questions for answering should be sent to .Joseph F. Gallen, S.J.; St.- Joseph's Church; 3~21 Willings Alley; Philadelphia, Pennsylvania 191o6. + + + REVIEW FOR RELIGIOUS Edited with ecclesiastical approval by faculty members of the School of Divinity of Saint Louis University, the editorial offices being located at 612 Humboldt Building; 539 North Grand Boulevard; Saint Louis, Missouri 63103. Owned by the Missouri Province Edu-cational Institute. Published bimonthly and copyright ~) 1971 by REVIEW VOR RELIC;IOUS. Published for Review for Religious at .Mr. Royal & Guilford Ave., Baltimore, Md. Printed in U.S.A. Second class postage paid at Baltimore, .Maryland and at additional mailing offices. Single copies: $1.25. Subscription U.S.A, and Canada: $6.00 a year, $11.00 for two years: other countries: $7.00 a year, $)3.00 ~or )wo years. Orders should indicate whether they are for new or renewal subscriptions and should be accompanied by check or money order paya-ble to REvIEw FOR RELIGIOUS in U.S,A. currency only. Pay no money to persons claiming to represent REVIEW Fog RELIGIOUS. Change of address requests should include former address. Renewals and new subscriptions should be sent to REVIEW FOR RELIGIOUS; P. O. Box 1110; Duluth, Minnesota 55802. Manuscripts, editorial correspondence, and books for re-view should be sent to REVIEW FOR RELIGIOUS; 612 Humboldt Building; 539 North Grand Boulevard; Saint Louis, Missouri 63103. Questions for answering should be sent to the address of the Questions and Answers editor. SEPTEMBER 1971 VOLUME 30 NUMBER 5 EDWARD J. FARRELL The Journal--A Way into Prayer If the lost word is lost, if the spent word is spent If the unheard, unspoken Word is unspoken, unheard; Still is the unspoken woriJ, the Word unheard, The Word without a word, the Word within the world and for the world; and the light shone in darkness and against the Word the unstilled world still whirled about the centre of the silent Word --Ash Wednesday, T. S. Eliot. Prayer is a hunger, a hunger that is not easily quieted. Today the cry, "Teach us to pray," echoes and reverber-ates from many directions. One of the ways I have learned to pray is by writing. I began by copying favorite passages from reading, then thoughts and ideas of others and fi-nally came to jotting down my own insights and reflec-tions from the prayer and experiences of each day. This prayer journal at times seems like my own biography of Christ, a kind of Fifth Gospel. Writing makes me think of the Evangelists' experience. Why and how did Mat-thew, Mark, Luke, and John begin their writing? What happened in them? What kind of grace was affecting them? Certainly their experience in writing was a prayer, an entering into the mind and heart of Christ. I wonder if the evangelists' experience is not to be a more common experience for many Christians. We know that God has expressed Himself in a unique and privileged way in Scripture, and yet He continues to reveal Himself and ourselves to us in the events of our ~everyday life. His written word is fresh born each morn-ing and He appeals to us: "Harden not your hearts this day as your fathers did in the desert" (Ps 95). We dare to ask Him each day: "Give us this day our daily bread," knowing that it is not by bread alone that man lives but by every word that comes from the mouth of God. The Father continues to communicate to each of us through E. J. Farrell is a faculty member of Sacred Heart Semi-nary; 2701 Chicago Boulevard; Detroit, Michigan 48206, VOLUME 30, 751 ÷ ÷ E. ]. Farrell REVIEW FOR RELIGIOUS the Spirit of His Son, "for the Spirit reaches the depths of everything, even the depths of God. After all, the depths of a man can only be known by his own spirit, not by any other man; and in the same way the depths of God can only be known by the Spirit of God. Now instead of the spirit of the world, we have received the Spirit that comes from God, to teach us to understand the gifts that he has given us" (1 Cot 2:10-2). Rahner somewhere writes: "There are things which theologians try to explain. The Lord has other means of making them understood." Christ speaks to us each in a unique way. I think and pray and speak to Him in a way no one else has ever spoken to Him. He speaks to me in a way that He has spoken to no one else. Moments of depth and rare in-sight, of meeting with God, the sacred, are to be treasured and pondered within the heart. What photography is to the visual, writing is to the intuitive and moment of light. Paul wrote: "If you read my words, you will have some idea of the depths that I see in the mystery of Christ (Eph 3:4). Writing enables us to see into the depths. It is not a simple recording of thoughts already finished; it is crea-tive in its very activity and process. Writing is a journey, exploring the countries of the mind and heart, the never ending revelatory Word spoken once for all time. Little attention has been given to the value of writing as a way into prayer, an openness to contemplation, as a celebra-tion and remembering, as discovery, as centering. Deep calls to deep and the deep conscious level responding to the deep, not yet conscious reality of our being. In the beginning was the Word and He had to become incar- Ilate. There is I hope something of the Evangelists' grace for each of us, the grace of writing, of incarnating, infleshing the word in our self and imprinting it and making it our word. None of the Evangelists were "writers" in the pro-fessional sense; yet their writings were a deep communi-cation with God, with themselves, with others. Our Lord frequently asked His listeners: "What do you think?" He constantly compels us to think, to contemplate! How sad it is that so often we lose our capacity for truth, for depth; numbness, overload fuses out and shortcircuits our perceptive facuhies. Writing creates an opening in the stream of uncon-" sciousness and breaks up the automatic pattern of our life. One awakes to the newness that comes so unexpected each day. Our eyes see differently as through the wonder of a new camera. One becomes aware that ihis is the only moment like this that I shall ever have. The first con-scious thought of the day becomes an exciting experi- ence. As a person writes he begins to recognize an extraor-dinary relation between the hand as it writes and the mind and heart, like an ignition. What is written is not as significant as what happens to us in the process. Some-thing is growing within; hidden capacity gently reveals itself. New sensitivities unfold. The horizon sweeps back, the veil lifts, and we experience Emmaus: "Did not our hearts burn within us as he talked to us and explained the scripture to us" (Lk 24:32). Rollo May describes creativity as "the encounter of the intensely conscious human being with his world." Writing is an experience of creativity immediately availa-ble to everyone: "To write one has but to begin, to take the risk, to take it seriously enough to play with it, for it is by walking that one creates the path." It is so easy to live outside of ourselves, to be unaware of the inner center, the inner dialogue, the inner journey. But once a man begins, he experiences the' thrill of his own unique thoughts and insights. He begins to descern his own words from the borrowed words of others. What an ac-celeration to discover the "hidden manna" and He who gives him "a white stone, with a new name written on the stone which no one knows except him who receives it" (Rev 2:17). T. S. Eliot expresses it so simply: With the drawing of this Love and the Voice of this Calling We shall not cease from exploration And the end of all our exploring Will be to arrive where we started And know the place for the first time. Writing is a way into what is going on and developing within ourselves. It can become a powerful way of prayer, a key to self-understanding and inner dialogue. The power in writing stimulates the very inner process that it is engaged in describing, drawing the process further inward. It is not a passive retelling of events, or a de-scribing of an experience. It becomes one's own experi-ence. Nor is it a self-conscious analytical introspection. Expressing oneself in words is rather an active and con-tinuing involvement in a personal inner process through which one is drawn into an expanded understanding of the reality in his own existence. For example, most peo-ple pray the Our Father every day. One can hear Christ's words and then suddenly hear what his own heart is saying: "Hallowed by my name, my kingdom come, my will be done." This inbreaking of understanding can be-come just another forgotten inspiration and lost grace or by getting it down it becomes specific, focused, and deci-sive. If one writes regularly, no matter how briefly, a con-scious thought, insighL prayer, reflection,he will find that 4- + + The Journal VOLUME ~0, 1971 753 ÷ ÷ ÷ E. J. Farrell REVIEW FOR RELIGIOUS "/54 it becomes a cumulative enrichment. It is tuning into what is going on, seeing the connection and relationship, capturing that which is behind the consciousness. Writing and contemplation tend to merge. We know the saints best who found themselves compelled to write---Augus-tine, Bernard, Catherine, Teresa, and our own contem-poraries John XXIII's Journal of a Soul, Dag Hammar-skjold's Markings. In this day of so much glib talk, when we are daily inundated and assaulted with unending words and speech, when everyone is correspondingly articulate on every-thing, the written personal word is increasingly impor-tant. Such words come out of silence and expand silence. They reestablish privacy so rare today, and a comfortable sense of solitude. They beget the dialogue between one's known self and one's deeper, unknown self that is coming into being. One begins to hear the wordless dialogue be-tween one's deepest sel{ and God. Christ taught His Dis-ciples through the deep questions--"Who do you say I am? . Do you love me? . What do you think?" We can-not but respond to His questions and imperatives with our own questions and responses: "Is it I, Lord? W.here do you live?" As never before, each of us has to personalize our faith; we must initial it with our own name and make it ours. We must be able to give reason for the faith that is within us. People do not ask about the formal teachings of the Church. They want to know your experience, what you think, what difference does Jesus make. Here are some of the questions that I. have been asked and that I write about in order that I may be ready to speak His word in me for others: "How do you pray? . Who is Jesus for me?.When do you believe? .W. hen do you love?" "How? .When have you experienced penance? .W. hat difference does the Eucharist make in you? . What do you expect of you? .How does your vineyard grow?" "What is your charism? .W. hat is your sin? .W. hat would it take for you to be a saint now? . What is Jesus asking of you today? . What effect are you making on your world?" These questions demand thinking; they demand contemplation. Answering the questions in spoken words may avoid the implications of their personal meaning. Thinking is so diffused, unformulated, scattered, easily distracted. To write an answer for one's self is to drive deep; it disciplines, focuses, and brings one to face Christ with his conviction. A journal is a journey--the journey of today--both words are from the French word "le jour"--today. The journal is the coming into possession of life this day in the written word, capturing its secret, its mystery. The written word is perhaps more like a kiss than a possessing as in the words of Blake: He who bends to himself a joy Doth the winged life destroy But he who kisses the joy as it flies Loves in Eternity's sunrise. The journal calls for honesty, for a search into meet-ing. It is a discipline in a day when discipline is rare: "But it is a narrow gate and a hard road that leads to life, and only a few find it" (Mt 7:14). Time set aside to move from the outer to the inner, to discover new depths, to see new connections, to perceive fresh insight--surely this work is prayer. It is at times unselfconscious poetry and contemporary psalmody. The journal is a putting into words the praise of God that leaps from the transparencies of life which the light of faith illumines for us. Each of us has our own nnique psalms; the journal helps us to find the words which in turn we share with those He sends to us. Each must honor the desire to express one-self or not. Every person has his own inner rhythm, and each must have his own way of getting to it. Writing Together When people come together and are silent, something in addition becomes present: "Where two or three are gathered together in my name, there am I in the midst of them" (Mt 18:20). As a group turns their focus from outside to inside, to a level of depth, something else be-comes present and makes other kinds of experiences pos-sible. This contact with ourselves would not happen by oneself. A cumulative atmosphere of depth allows us to come to new depth within ourselves. One of the more fruitful group prayer experience that I have worked with is using a three-hour block of time. A gronp of six to ten sit in a small circle in the presence of the Eucharist or with the open Scripture and lighted candle, in the center. The first hour is a prayer of adoration, of silent witness to the Presence in the presence of each other. This hour is an experience of silence and hiddenness with the Father: "You are dead and your life is hidden with Christ in God." The second hour is the hour of writingmthe quantum leaps from nothingness into creation--the power of a word pulling many things into understand-ing. Out of the silence the word comes forth. A field of energy is generated by the concentration of the others around oneself, and one is supported by the current of their efforts. The hour of writing is more than a remem-bering the hour in silence. It is an unfolding experience in itself that carries new dimensions of perception with it. The third hour is one of sharing, of speaking the word 4- + + The .lournal 755 to one another. The sharing is at a depth level because of the common experience of the previous two hours--it is no longer an exchange of words and ideas, it is a meeting of persons. In some dim way these three hours are a Trinity experience--the Father in the hour of silence, the Son in the hour of writing, and the Holy Spirit in the hour of sharing. God speaks! We are compelled to etch Him upon our hearts in writing; and then we are ready to bear witness unafraid and we dare to say with Paul: "If you read my words, you will have some idea of the depths that I see in the mystery of Christ" (Eph 3:4). EDWARD HAYES, O.C.S.O. Probings into Prayer One of the purposes of transactional analysis is to liber-ate people from unheahhy negative feelings about them-selves and others. To do this, one endeavors to evoke the same original sitnation wherein the "child" made a feel-ing decision from the experience. Once the original expe-rience is evoked, one has to re-decide, perhaps years later, at a feeling level, to liberate oneself from sulzh unhealthy negative feelings. In short, one has to return to the origi-nal injunction and re-decid~ on a feeling level. It is al-most a cliche in some circles: go back to childhood, to one's origin in order to understand one's present situa-tion better. ,'1 Wider Concept o[ Prayer To better nnderstand prayer it is also beneficial to return to its origins.1 St. John tells us: "In the beginning was the Word and the Word was toward God and the Word was God" (Jn 1;I). The Word was "toward God" sounds strange. We usually translate it by "with God," "near God," changing the meaning of the Greek, "pros theon." " The evangelist wants to express a mystery that our translation ought to respect. "Toward God" implies relationship, motion. From eternity the Word was turned toward the Father, the Word's Personality, His divine gaze, was totally addressing the Father--a Thou. An un-ceasing movement drew the Word toward the Father. Prayer is a movement toward Another, a responding rela-tionship. St. John, in describing the origin of prayer, is telling us something of great import: to become fully conscious you need only to look with love on another-- on a "Thou." And this is what the Word does from all eternity--turning totally toward His Father. Prayer de-scribed as this means it is relational, a moving toward Another. Responding to my life situation is a "moving 1Jean Galot, s.J., La pri~re (Bruges: Desclfie de Brouwer, 1965); throughout this article I am indebted to this hook. '~ I. de La Potterie, "De interpunctione et interpretatione versuum Job. 1:3, 4, I1," Verbum Domini, v. 33 (1955), pp. 193-208. 4- Edward Hayes is a staff member of the House of Prayer at Durward's Glen; RR 2, Box 220; Baraboo, Wisconsin 53913. VOLUME 30, 1971 757 4. 4. °4. Edward Hayes REVIEW FOR RELIGIOUS toward the Father," is prayer, is an earthly embodiment of the Eternal Word's incessant prayer. In this sense of prayer as a "pros theon" movement, prayer is as wide as life. Saying yes to the summons in one's daily circum-stances is a "pros theon" movement, is saying yes to ulti-mate Responsibility, God Himself. In this way man is again and again opening himsel[ to the summons availa-ble in his life, seeking to respond to it with courage and generosity. Although not in a specifically religious exer-cise, not even with a supernatural intention, man, in answering the appeals in his daily secular experiences, is moving toward the Fathei', is at prayer. Formal prayer, then, simply clarifies and intensifies the moving toward the Father wherever people try to become more truly themselves. Another example o[ this wider concept o[ prayer as a movement toward, as a dynamic thrust toward Another, is at the end o[ the prologue. "No one has ever seen God, it is the only Son who is into the bosom o[ the Father, he it is who has made him known" (Jn 1:18). Verse 1 and verse 18 together make an inclusion to the prologue. The prologue begins and ends with the Word's (Son's) dy-namic movement into the Godhead. Here in verse 18, "eis ton kolpon," literally, "into the Father's bosom," is trans-lated like its counterpart in verse 1. Translations hesitate to express the original and prefer, "He who is in the bosom of the Father." Ke.eping the awkward translation makes evident the expression of movement, "into the bosom of the Father." Here is a dynamic thrust, a vital relationship of the Son toward the Father. From eternity, the authentic core of His Person is addressed and called forth in filial love. True prayer is being summoned and responding, a reality as wide as life itself. Beyond Professionalism It has been pointed out to us that many in pastoral care take special training because of their need to be more skillful in their pastoral relationships,z The increas-ing number of pastoral training centers witnesses to the great desire to find an answer to the "how-to-do-it" ques-tion. How to relate to hippies, to young radicals, to stu-dents, to those in crises. Those in pastoral care do look to the masters of behavioral sciences to give them answers [or their urgent questions. Certainly, the assistance o[ these social sciences is o[ tremendous importance. Yet there is a unique dimension which goes beyond the ex-pertise o[ the behavioral sciences, that goes beyond pro- [essionalism to the internal dynamism of one's faith. We n Henri Nouwen, "Pastoral Care," National Catholic Reporter, v. 7, n. 20 (March 19, 1971), p. 8. are referring here not to techniques but to one's spiritual quality, to one's inner thrust, to one's conviction and authenticity to be communicated in encountering others. Jesus Himself cared for souls and their individual needs, for Magdalene, for the woman at the .well, for Nicode-mus. Jesus was skillful in His relationships with them and was not afraid to use His insights into the stirrings of the human heart. But when asked about the source of His knowledge He said: "My teaching is not from myself; it comes from the one who sent me" (Jn 7:16), This exemplifies going beyond techniques and skills and plunging into the heart of relationship to Another. Another text indicating the relationship between inner depth and one's mission, skillfully relating to others, is: "No one has seen God except the only Son who is into the bosom of the Father. He it is who has made him known" (Jn 1:18). "Into the bosom of the Father" means that the Son penetrates into the deepest secrets of the Father. Prayer, as was mentioned, inv~)lves a filial dyna-mism wherein the Holy Spirit, like di~cine energy, seizes the Son, carrying Him into the bosom of the Father. But then John adds: "He [the Son] it is who has made him known," marking the relationship between prayer and one's mission. To make known the Father, to be witness, one must give witness not only for Someone but to what one has seen. The only Son has made known what His divine gaze, in moving deeper into the secret recesses of the Father, has grasped and contemplated. All one's wit-nessing value issues out of a dynamism which has carried him, first of all, into the bosom of the Father. Again we are going beyond professionalism. Making known the Fa-ther, accomplishing one's apostolate, is to issue out of or be blended with searching into the inner recesses of the Father, that is, prayer. If one ceases to "wonder" in the silent reflection of his inner loneliness, if one has not yet begun to imbibe the Spirit by letting Scriptures speak to him, if one rationalizes his way out of praying together with a handful of friends who mediate the Spirit to him --this apostle has not gone beyond professionalism and can scarcely bring hope and ultimate meaning to the lives o£ others.4 Again we can approach the same matter by looking further into the meaning of "into the bosom of the Fa-ther." It means attaining the secret depths of God, plung-ing deeply into reality where God is hidden. Human experiences have privileged moments of disclosure where the infinite Thou is unveiled from within the finite 4 Gerard Broccolo, "The Priest Praying in the Midst of the Fam-ily of Men," Concilium, n. 52 (New York: Paulist, 1970). 4- 4- ÷ Prayer VOLUME 30, ).971 ÷ + + Edward Hayes REVIEW FOR RELIGIOUS 760 thou.~ Searching into the bosom of the Father can mean a sensitivity for the deeper and transcending element that is experienced as co-present. We call this ultimate and hidden depth of human experience "Person" or "Father." The divine presence is hidden in the deepest dimension of human experience and so moving "into the bosom of the Father" can also mean contemplating God's work with man, distinguishing with a growing sensitivity the light and darkness in the human heart. Prayer, in this sense, is the ongoing disclosure of the deepest dimension of reality to us, revealing both God's light and man's darkness. In this perspective, our apostolate is never lim-ited to the application of any technique but ultimately goes beyond professionalism. It is the continuing search for God hidden in the life of the people we serve. Prayer, moving into the bosom of the Father, means searching and finding the God we want to make known in the lives of the people to whom we want to reveal Him. Prayer and Sell-identity ~Arho am 1? Do 1 think of myself as isolated, as exposed to the coincidences of every day, as placed in a universe withont meaning and without a fi~tnre? There are indeed moments in my life when I experience myself in this way. In faith I acknowledge nay new self-identity: I am a son and therefore given a destiny. I nnderstand myself as placed in a context where meaning and purpose are avail-able to me. This destiny makes me someone. In faith, therefore, I acknowledge nay own worth, not because of the efforts I make but because, as a son, I am accepted. In faith, there is no reason for me to be ashamed of myself. As son I rejoice in myselfY This filial identity is expressed and intensified by prayer. When the Son leaves the bosom of the Father and enters human life, his eternal "pros theon" movement is embodied at moments of prayer so that there is, in the evangelist's mind, a certain bond between Christ's prayer and manifesting His filial identity. For instance, at His Baptism there is a solemn declaration of His divine filia-tion by the Father as a result of Jesus' own prayer: "Now when all the people had been baptized and while Jesus after his own baptism was in prayer, heaven opened and the Holy Spirit descended on him in bodily shape, like a dove. And a voice came from heaven, 'You are my Son, the Beloved; my favor rests on you' " (Lk 3:21-2). It was in the midst of His prayer that the Spirit's descent and ~ Fons d'Hoogh, "Prayer in a Secularized Society," Concilium, n. 49 (New York: Paulist, 1969), pp. 42 ft. ~ Gregory Baum, Faith and Doctrine (New York: Newman, 1969), p. 18. the Father's proclamation took place as if the Father was awaiting the filial dlan of His son, which prayer embod-ies, before declaring Jesus' divine filiation. Recognizing in Christ's words and gestures the authentic expression of sonship, the Father proclaimed with power that this man is His beloved Son. Notice the bond between Christ's prayer and revealing the true identity of Christ as Son. Again, at the Transfiguration, prayer plays the same role: "He took with him Peter and John and James and went up the mountain to pray" (Lk 9:28). The purpose was to pray and only during the course of their prayer did the incident of the Transfiguration take place. Jesus inwardly gazing upon the Father suddenly makes Him appear visibly what He is in reality: the resplendent glory of the Father (Heb 1:3): "As he prayed the aspect of his countenance was changed and his clothing became bril-liant as lightning" (Lk 9:29). As at the Baptism, by pray-ing Jesus adopts a filial attitude and in this "pros theon" movement the proclamation of divine Sonship is heard. Again, the bond between prayer and His self-identity as Son is seen. Finally, at His death, Jesus prays: "Father, into your hands I commend my spirit" (Lk 23:46). By beginning with "Father," Jesus changes the Psalmist's prayer of the Old Testament (Ps 21:6) into a filial prayer. The Psalmist was crying out to Yahweh but Christ trans-figures the Psalmist's prayer by saying "Father," making it a filial prayer. That cry was His last testimony as Son. At the supreme moment Jesus pulls Himself together so that fi'om the very ground of His being there arises the strength to proclaim what is closest to Him, His Sonship. This is the most moving revelation of His Sonship, so moving that it convinces the pagan centurion: "In truth this man was the son of God" (Mk 15:39). In the three most privileged moments wherein Christ is revealed as Son of God we are aware of the role of prayer. At the Baptism, at the Transfiguration, and at His death it was prayer that evoked the manifestation of Jesus' filial identity. In turning toward the Father in prayer Jesus is acting as Son and this gesture provokes on the part of the Father the proclamation of Christ's Sonship. This sponta-neous gesture belongs to the revelation of the mystery of His person. Whenever in prayer, Jesus is unveiling His divinity under a filial form. In Him there exists a bond between prayer and revealing the quality of sonship which allows us to say that prayer manifests and intensi-fies our self-identity as sons. If you are traveling on a train it occasionally happens that the steady clicking of the rails and the movement of the train begin to put you to sleep. When the train slows down and comes to a halt the little jolt involved in stop- Prayer VOLUME 30, 1971 ping awakens you. As-we move from one day into the next, often the sameness in daily situations can put one into a spiritual somnolence. It is when we stop that rhythm by breaking off for the sake of reflection that an awakening of inner life happens. Prayer, reflection, is an awakening to your deeper self, recalling you to what is the most basic dimension within you, to the reality as son. Prayer is discovering what you already are. You do not have to rush after it. It is there all the time. All that is needed is time for it to unfold. If you give it time it will make itself known to you. Christ established a new principle of human life: man becomes his true self espe-cially in prayer. Grace hides a filial identity and it is prayer which reveals to a human person that which is the deepest and truest nobility within onself: the quality as son of the Father. This turning toward the Father affirms and (leepens one's self-identity as son. Like Jesus Himself, man in prayer, continuing the mystery of the Incarna-tion, can become fully aware of what he really is, son. + + + Edward Hayes REVIEW FOR RELIGIOUS PETER BYRNE, C.Ss.R. Teilhard de Chardin and Commitment There is now incontrovertible evidence that mankind has just entered upon the greatest period of change the world has ever krlown.~ These stirring words were first uttered in 1936 by Tell-hard de Chardin, and they bear scrutiny today more than 30 years later when change seems to be not only taking place but seems to be the most constant feature of life. In fact change occurs so rapidly in these times that soci-ologists tell us that a new generation rises every 5 years. Practically, this means that the mores and values of any age group five years ago seem to the equivalent age group today to be dated. It may seem strange, but while all agree that rapid and radical change is taking place there is very little agreement as to the fundamental nature of the change itself. The symptoms of radical discontent with the past are apparent; but historians, philosoph.ers, theo-logians and scientists hardly dare to guess what will be the shape or appearance of the future, This paper is an attempt to find something constant at the heart and center of the changing world. It will at-tempt to answer the question of man's responsibility to direct and control change, and finally it will say some-thing about the part that religious rnust take in this dy-namic and changing world. We can list the symptoms of change under two head-ings, namely, destructive and constructive. On the de-structive side we witness the breakdown of authority and consequent concern about law and order as traditionally understood. Protest marches and demonstrations are the order of the day and often lead to violence and death. The establishment everywhere is under fire from young people demanding change, relevance, and recognition. I Teilhard de Chardin, Building the Earth (Wilkes Barre, Pa., 1965), p. 22. ÷ ÷ Peter Byrne gives missions and re-treats and can be reached at P.O. Box 95; Bacolod City, Philippines. VOLUME 30, 1971 763 Peter Byrne REVIEW FOR RELIGIOUS 764 Every year brings a new record of abortions, murders, suicides, and violent deaths. Add to this the ever increas-ing number of drug addicts and drop-outs from society, the wars that rage in three continents and that are a constant threat to peace and order and established gov-ernment. This very age which we call the age of progress seems to be also the age of progressive estrangement from God. "Eclipse of the light of heaven, eclipse of God, such indeed is the character of the historic hour through which the world is passing." _o So wrote Martin Buber and man's loneliness and isolation from his fellowmen predictably led to isolation from God who was variously described as absent, silent, or dead. On the constructive side man has also something to show. In the short span of a few decades modern man has learned to fly, invented radio, telephone, and television; he has set up worldwide communications network, trans-planted hearts, harnessed electric and atomic power, pro-longed life expectancy, probed the secrets of the heavens, and landed on the moon. The new style of Christian life already in vigor in the world may be described as "more commitment and less devotion, more spirit and less super-stition, more autonomy and less authority, more society and less herd, more concern and less worry, more sponta-neity and less guilt, more creativity and less rote, more joy and less fear, more humanity and less pomposity, more thought and less testament." :~ Are we picturing only the sunny side of life and shut-ting our eyes to the horrors of life? "Men still merely understand strength, the key and symbol of violence in its primitive and savage form of war.''4 Have we forgotten Nagasaki, Biafra, Dachau--symbol of a Christian nation methodically with the aid of modern science exterminat-ing five million Jews and (often forgotten) six million Christians? This.age .of "civilisation" shows a record of at least one major war every decade leading to direct or in-direct killing of millions. A discussion of the comparative strength of nations means not their power to construct a better society and raise the standard of living, but rather their military resources in terms of minutemen, warheads, rockets, bombs and all kinds of fighting equipment. A well-known writer has said that he always reads the sports page of the newspaper first and the front page last be-cause the former contains the record of man's triumphs and the latter his defeats. We do not ignore the grim ~ Martin Bubcr, The Eclipse oJ God (New York, 1957), p. 23. ¯ ~ Leslie Dcwart, The Foundations oJ BelieJ (New York, 1969), p. 486. ~ Building the Earth, p. 73. reality of the turmoil in the world; it must enter into any view of the total human situation. Before going on to give interpretations of the trend of the human race and to theorize about its final end, we can make one observation here which I think will be accepted by all as true. At any stage of the history of the human race we can put down side by side the best and the worst features of the age, the constructive and the destructive elements that made up the human situation of the time. Numerically they may often seem to cancel each other out, leaving us to ponder the question of Sartre whether progress and life are not finally absurd. However, the good and bad elements of human history differ markedly in one important respect; namely, the bad pass and the good remain. To clarify--the natural disasters like plagues, famine, earthquakes, fires, floods; the man-made calamities of war, murder, and scientific destrnction, which directly and indirectly have claimed millions of lives, we have survived all these (though by no means paid the debt of expiation). Not only has the human race survived all disasters but established a world opinion that seems to make a recurrence of the worst of these virtually impossible. Not only has the human race survived and grown more and more enlightened but the products of man's skill and inventiveness spread further every day and be-come more and more available to people everywhere-- medicine, transportation, communication, education, all adding up to man's conquest of matter and coming to enjoy greater personal fi'eedom. It does seem that general history shows that the good things of life survive while the less worthy perish and pass into comparative oblivion. This is not to say that there were no exceptions to this general rule. Many of the ancients showed skills in archi-tecture, sculpture, acoustics, writing, whose secrets have been lost. This paper is concerned with the future and the pres-ent rather than with the past. What we say of the past has value mainly for our extrapolated assessment of the trend of progress in the future. The attitude that we adopt to-wards the world and towards life is determined by our philosophy, our theology, or simply by our experience. People who have had firsthand experience of war often lose faith in human nature and faith in God Himself. If God exists and is good, how can He permit the sense-less killing of innocent human b(ings? Sartre reached the conclusion that man is utterly alone: "With no ex-cuses behind us or justification before us, every human being is born without reason, prolongs life out of weak- + ÷ + Teiihartl and Commitment VOLUME 30, 1971 765 ÷ ÷ ÷ Peter Byrne REVIEW FOR RELIGIOUS 766 ness and dies by chance." "~ For Sartre God did not exist and life was absurd. This does not do justice to Sartre nor do we intend here to dwell on him because it does not seem possible to build a philosophy of hope for the fu-ture on the premise that life is absurd. I should like to contrast here two attitudes towards the future of the earth---one is found in what may be loosely called traditional Catholic spirituality and the other in the works of Teilhard de Chardin. The traditional Catholic expression of the purpose of our life is contained in the oft quoted words of St. Ig-natius Loyola: "Man was created to praise God his Lord, to give Him honor and so to save his soul." 6 The helleni-sation of Christianity brought into clear relief the dis-tinction between body arid soul and practically the mes-sage of salvation as preached was preoccupied with saving the soul which was imprisoned in the body. The great enemies of salvation were the world, the flesh, and the devil. The question was asked: What does. Jesus say to teach us that saving our soul is more important than anything else? And the answer: Jesus says: "What doth it profit a man if he gains the whole world but suffers the loss of his own soul?" 7 If the world posed a threat to the salvation of the soul, the proper attitude towards it was one of detachment if not positive conflict. It should be used to sustain life but never developed for its own sake. It could be used also to store up merit through labor: "Labor as the fulfillment of God's will is a source of merit, atoning for sin and lay-ing up glory in heaven. Through it I work out my own salvation and contribute to the good of my neighbor, both spiritual and material good." s Distrust of the flesh easily led to distrust of human emotions and heavy emphasis on the necessity of asceti-cism. Penance was exalted and a luxurious life frowned upon. Scientific advances were often judged not by bene-fits they conferred but rather by the threat that they posed to a way of life that should be sealed with the cross of Christ. Taken all in all, this world and even the human body was man's temporary prison from which the true Christian looked forward to release for his entry into his true home in heaven. Of course, it was a matter of emphasis acquired little by little as the Church tried to meet the challenges that she had to face. And how does traditional Christianity appear ~ H. J. Blackman (cd.), Reality, Man and Existence (New York, 1965), p. 325. ~A Catholic Catechism (New York, 1963), p. 2. z Ibid., p. 299. s Leo Trese, Guide to Christian Living (Notre Dame, 1963), p. 345. to modern man? He sees it as indifferent if not actually hostile to science, no leader in the world but a deserter, scared of personalism and love; a religion of death, pov-erty, suffering, sorrow, that knows how to weep at the crucifixion but incapable of joy at the resurrection; with no adequate theology of work, success, joy, marriage, youth, hope, life, or love. Young people today are looking for a presentation of Christianity that will endorse their admiration for sci-ence, their love of the workl, and their hopes for the fu-ture. It is Teilhard de Chardin who seems to give Chris-tianity the particular emphasis necessary to meet these aspirations of our time. In contrast, the traditional preaching of Christianity seemed to be more interested in the past than the future; it seemed cold towards science and detached from the earth. This of course was reflected in the practical lives of Christians, causing Christianity to be dubbed as irrelevant. Let us see how Teilhard un-derstood the trend of evolution and the implication of his views in terms of commitment: The situation which Teilhard entered was one in which materialists asserted that everything in this world is governed by blind purposeless determinism; while christians too often were simply fighting a rear-guard action against them, trying to resist as long as possible any scientific theory which seemed to conflict with traditional ideas.° Teilhard was at the same time .a devoted priest and a devoted scientist. His closest friends included unbelievers, agnostics, skeptics--many of them outstanding scientists for whom Christianity was an outdated monolith indiffer-ent to progress. Teilhard wanted to find a way of giving expression to the faith that was in him in a way that the scientists would listen to. And so he began by speaking the language of the scientist in terms that held their attention and commanded their respect because of his diligence in research. However his life work was not intended merely as an apologetic for others but because he felt also within himself the anguish of trying to reconcile progress on earth with the christian ideal of detachment: This has always been the problem of my life; what I mean is the reconciliation of progress and detachment---of a passionate and legitimate love for this great earth and unique pursuit of the kingdom of heaven?° ÷ And so he set out to try to reconcile in a single synthesis + these two. He believed that they could not be opposed + but must in some way complement one another. To effect Teilhard and the synthesis he did not begin with revelation but with Commitment ° Fr. John Russell, A Vision o/Teilhard de Chardin, p. 9. ~°Christopher F. Mooney, Teilhard de Chardin and the Mystery Christ (New York, 1966), p. 28. VOLUME 30, 1971 767 + ÷ ÷ Peter Byrne REVIEW FOR RELIGIOUS 768 what can be observed by human perception. He was not afraid of what science might discover. "We christians," he said, "have no need to be afraid of, or to be unreason-ably shocked by, the resuhs of scientific research . they detract nothing from the almighty power of God nor from the spirituality of the soul, nor from the supernatu-ral character of christianity, nor from a man's superiority to the animals." al For Teilhard the whole world was in a state of becom-ing. It has very obviously developed from a state of chaos to a state of order. It may have taken five billion years to reach its present state. In the course of those years the earth cooled and became gradually disposed to produce and sustain life. Even prior to the emergence of life on earth a very important aspect of evolution is observable, namely, complexity. Electron, atom, molecule--these show not only. succession in time but gradual growth in complexity organized about a center. Teilhard calls this centro-complexity. This process is carried further in vi-ruses and further still in cells which are the first bodies that beyond doubt possess life. Still further tip the scale of development are plants and animals which have their own order of complexity. But Teilhard observed also that growth in complexity is accompanied by a gradual intensification of conscious-ness. By means of the mechanisms of reproduction and association, life on earth moved forward in time and upward on the scale of coxnplexity. Man made his appear-ance one million years ago which in terms of the age of life on earth is quite recent. The thin line of life that has survived and developed on earth ~loes not amount to one millionth of the leaves that have sprouted on the tree of life. Complexity is a measure of time and this complexity in the various forms of life helps us to differentiate the time of their emergence in the course of evolution. But complexity alone does not mark one stage of evo-lution from another. A new element enters in, conscious-ness. The more complex a being becomes, the more centered it is on itself and the more aware it is. This aware-ness gives the being spontaneity of action and the ability to adapt and to dominate. This consciousness is further accompanied with the growth and refinement of the nerv-ous system. Matter achieves the break-through into con-sciousness through the complexification of the cells which produced the nervous system. The "within" of a thing grows more intense as the external o~'ganisation of the nervous system grows more complex. This "within" of things is a spiritual energy that was latent in matter im-n Teiihard de Chardin, Science and Christ (New York, 1968), p. 35. pelling evolution upwards in a glorious ascent. It is called by Teilhard "radial energy" and is that ever vibrating and vital force that has maintained the evolutionary process despite the unimaginable hazards that the process has encountered in the course of its millions of years of duration. A new threshold in the evolutionary process is crossed after due process of divergence, convergence, and emerg-ence. The final emergence is a new development in con-sciousness, something old because it came from the po-tential in the antecedents and emerged through creative union. Nevertheless, the new .emergence can be called new because it cannot be reduced to anything that was there before. Thought was the sign of a new emergence. In primates nature concentrated on the development of the brain. This is the process of cerebralisation. An increase of con-sciousness is in direct proportion to the degree of cere-bralisation, that is, increase in the complexity of brain structure. Among the primates when a certain advanced stage of brain development had been achieved, thought was born and with thought man was born. So that is the position of man in the evolutionary proc-ess. He is not the offshoot of a runaway evolution but the supreme culmination and product of the process itself-- the result of development and effort that covered aeons of time. Man is a person and he personalizes the world. He penetrates the world by his creative thinking and organizes the world-around himself. Man is not only conscious but also self-conscious; he can think and reflect on himself. He can survey the whole length of his own past history; he can see the process of successive emer-gences by which he himself has come to be. He sees the ever enduring quality of "radial energy" that still drives the process onward and upward. Comparing his present state with the state of evolution prior to man he asks the question: Where do we go from here? And then realizes that he does not only have the question but that the answer also is up to man himself. The new quality of the present stage of evolution is that it is under man's control. All stages prior to the emer-gence were at a subhuman level and therefore outside man's own control. In a certain sense man is the creator and not merely the passive recipient of the next stage of evolution. Before determining what are our obligations to the future we must continue the scientific process of observa-tion and try by extrapolation if we can know the trend of evolution for the future. The process leading to emer-gence must continue and this is leading mankind ~o ever greater and greater unity. This socialization of commun-÷ ÷ ÷ Teilhard and Commitment VOLUME 30, 1971 769 4. 4. Peter Byrne REVIEW FOR RELIGIOUS ity is truly the crucial phase of the whole evolutionary process, and the deepest longing of the human heart is that it will never end but that it will reach fulfillment. This fulfillment cannot destroy thought or consciousness or personality. On the contrary it must eternalize them. Teilhard's idea of final synthesis becomes clearer when we contragt it with Bergson's idea that the elan vital (his name for what Teilhard calls radial energy) would finally issue in plurality and divergence: Bergson chose the plurMity and divergence. According to the Jewish philosopher, the world is evolving towards dispersal. As it advances its elements acquire greater autonomy. Each being is to achieve its own utmost originality and its maximum freedom in opposition to others. Perfection, bliss and supreme grandeur belong to the part not to the whole. From this dis-persive point of view socialisation of tb~ ".-.roman masses seems to be absurd regression or servitude. ~Lssentially the universe spreads like a fan; it is divergent in s :~cture."-' Teilbard's conclusion from science was that the universe has a goal and that this goal will be achieved because if the universe bas hitherto been successful in the unlikely task of bringing human thought to birth in what seems to us an unimaginable tangle of chances and mishaps it means that it is fundamentally directed by a power tbat is eminently in control of the elements that make up the universe.'" This power is the omega that must be personal, im-manent, and eternal. The answer to this need felt by the scientist is in the Christ of revelation. "By itself science cannot discover Christ--but Christ satisfies the yearnings that are born in our hearts in the school of science." 14 This is the achievement of Teilhard--to show how sci-ence and Christianity can join bands in accomplishing the final destiny of mankind. "Humanity," he says, "evolves in such a way ;is to form a natural unity whose extension is as vast as the earth." a~ Greater planetization, greater socialization, greater unity in love, this is the stage of development that we have reached. This conclu-sion is compatible with science and doubly borne out by our faith. "A passionate love of growth, of being, that is what we need." ~ (These sentiments were echoed by Pope Panl Vl in Populorum progressio when he said of the underprivileged: "They want to know more, and have more, because what they really want is to be more.") Love is the most universal, formidable, and mysterious of the cosmic energies; and Teilbard defines love as "the '~ Francisco Bravo, Christ in the Thought o] Teilhard tie Chardin, p. 15. ~.s Science and Ctirisg, p. 41. ~ Ibid., p. 36. ~s Ibid., p. 93. ~" Building the Earth, p. 108. attraction which is exercised upon each conscious element by the center of the universe." ~7 "The age of nations is past. The task before us now, if we would not perish, is to shake off our ancient !)rejudices and to build the earth." ~s Therefore Teilhard's contribution in respect to the fu-ture is to show us where the radial energy at the heart of evolution is driving us. We are tending towards not a meaningless annihilation, but, through interaction and love, towards the blending into one commnnity and even into one consciousness of all humanity. In fact, Teil-hard says that the crisis of the present time is a spiritual crisis in the sense that men "do not know towards what universe and final end they shonld direct the driving force of their sonls." ~'~ But we Christians know that prog-ress is leading to the restoration of all things in Christ. History, science, anthropology can systematically ennmer-ate the timeless longings of the human heart and can list the various endeavors to accomplish tlteir fnlfiIlment. The endeavors failed for it is only Christ who meets the demand of the alpha and the omega. Teilhard was able to show that science does not have to eclipse religion or vice versa. In fact both of these need each other if total harmony in the world is to be ac, hieved. Of science Tell-hard said: "The time has come to realise that research is the highest hnman ftmction, embracing the spirit of war and bright with the splendor of religion." '-'~' And of religion he writes: "Out of universal evolution God emerges ill onr consciousness as greater and more neces-sary than ever." ~1 Teilhard summed up his convictions succinctly when he wrote in The Divine Milieu: . three convictions which are the very marrow of christian-ity, the unique significance of Man as the spear-head of life; the position of Catholicism as the central :~xis in the convergent bnndle of human activities; and finally the essential ftmction as consummator assumed by the risen Christ at the cemer and peak of creation: these three elements have driven and con-tinue to drive roots so deep and so entangled in the whole fabric of my intellectual and religious perception that I could now tear them out only at the cost of destroying everything.~ He says that a challenge is put to a C/n'istian to be ac-tive and busily active "working as earnestly as the most convinced of those who work to build up the earth, that Christ may continually be born more fnlly in the world ~ Ibid., F- 45. ~8 Ibid., p. 54. "~' 'S Bciueinldcien agn tdh eC Eharirstth, ,p p. .1 5061. -"r Ibid., p. 59. '-'-'Teilbard de Chardin, The Divine Milieu (London, 1968), p. 38. + + 4- Teilhard and Commitment VOLUME ~0, 1971 + ÷ ÷ Pete~ Byrne REVIEW FOR RELIGIOUS 772 around him. More than any unbeliever never outstripped in hope and boldness." Teilhard spoke also of the task that confronts theolo-gians to think through the implications of evolution so that a new proclamation of thegospel may herald the new era in which we live. For the Christian this world is not only an antechamber to heaven but a task and a vo-cation. He wants Catholic doctrine to be given a dynamic aspect and a universal, cosmic, and futurist dimension34 The turmoil that we witness in the Church today may well be the birth pangs antecedent to a new emergence of Christianity not merely in the shadow of the cross but, more relevant to the hope that is in us, in its shining light. Leslie Dewart expresses the same hope when he writes: "Christian belief may yet become the leading cultural force contributing to the conscious self-creation of the hnman world." For Teilhard religion fixes its gaze not on the past but on the future which offers us the snre promise to make all things new: His concern was to blaze a trail for the new type of christian of his dreams---one in whom love for the task of living here on earth in an evolving world would coincide with a love for Christ, goal and crowning glory of that world; a christian whose vision would be focused upon the future and whose faith would take full account of the world's new dimensions; a christian in whom openness toward all mundane values would be matched with an unconditional commitment to God."~ It is important to note that involvement with the world and commitment to God if properly understood do not produce any dichotomy in man. It rather answers to the dual natnre of man "slime o~ the earth made into the image and likeness of God." ~ Modern psychology and related sciences now show that for mental health it is absolntely necessary to preserve these two in a fine bal-ance. "Moral norms," writes Erich Fromm, "are based upon man's inherent qualities, and their violation results in mental and emotional disintegration." zs If we do succeed in achieving the balance required it will be due not only to knowledge but also to faith and hope and the Holy Spirit. We are in the world not merely to foster evolution at a natural level: "In the life of the individual Christian as well as in the life of the Church as a whole there is an immediate and transcendent relationship to the Person of Christ which is independ~ent of all human ~ Science and Christ, p. 68. " N. M. Wildiers, An Introduction to Teilhard de Chardin (Lon-don, 1968), p. 123. '-'~ Leslie Dewart, op. cit., p. 689. '¯-'~ Wildiers, op. cit., p. 161. .,r Genesis 1:27. = Erich Fromm, Man ]or Hirnsel! (Greenwich, Corm, 1968), p. 17. progress and which cannot be reduced to any mere hu-man energy." .~9 Teilhard's pre6ccupation with his particular point of view and the particular purpose of his synthesis may have led him to understate the radical nature of the Incarna-tion and Redemption as a free gift of God apart from creation. Yet again it may be merely a question of empha-sis. He expressly left it to theologians to think through the implications of his theories for Christian doctrine as a whole. In this connection it would be interesting to ask what Teilhard thought of the religious life, aml how it fits into his world vision. He did not treat of the subject explicitly at any great length but we can gather some of his ideas on the subject, We can state at once that, in spite of many trials from superiors, Teilhard remained faithful to the Society of Jesus and even said: "The faintest idea of a move to leave the Order has never crossed my mind." ~0 He saw fidelity to the Order as the only reasonable course for him. We can go at once to the heart of the matter by stating that the bond of union among men in the final stage of evolution is love, and love is also the pnrpose and the essence of the religious life. According to Teilhard it is only with man that love appears on earth. Sexuality ap-peared first in the evolntionary history of the world as an exclusively physical phenomenon h~ving as its primary function the conservation of the biological species. But with the coming of man sex begins to manifest a spiritual dimension which is ever expanding. The personalizing function of sexual love is becoming more and more prominent. Teilhard uses sexual love in a much wider sense than the merely genital: "Sexual love is rather the personal union in oneness of being achieved by a man and a woman, an interpenetration and constant exchange of thoughts, dreams, affections, and prayers." al He says that there is a general drift of matter towards spirit in sexual love the ideal of which is found in Christ who authenticated celibacy, "a human aspiration that had been maturing in the human soul." :v, Celibacy is the evidence of humanity's ability to affect the transcendence to which it aspires. Speaking of his own witness to this he says: To the full extent of my power, because I am a priest I wish from now on to be the first to become conscious of all that the world loves, pursues and suffers; I want to be the first to seek, ~ Christopher F. Mooney, op. cit,, p. 209. ~Teilhard de Chardin, Letters to Leontine Zanta (London, 1969), p. 33. ~t Charles W. Freible, S.J., "Teilhard, Sexual Love, and Celibacy," R~w~w ro~ R~L~C,~OUS, v. 26 (1967), p. 289. ~'~ Ibid., p. 290. 4- 4- 4- Teiihard and Commitment VOLUME 30, 1971 773 to sympathise and to suffer; the first to open myself out and sacrifice myself--to become more widely human and more nobly of the earth than any of the world's servants.= By his vows he wished to recapture all that was good in love, gold, and independence. The religious therefore, far from being a deserter is the witness to the final end of man's striving, to his aspira-tion for spiritualization and complete Christification of his life. Christ preaches purity, charity, and self-denial-- but what is the specific effect of purity if it is not the concen-tration and sublimation of the manifold powers of the soul, the unification of man in himself? What again does charity effect if not the fusion of multiple individuals in a single body and a single soul, the unification of men among themselves? And what finally does christian self-denial represent, if not the deconcentration of every man in favor of a more perfect and more loved Being, the unification of all in one.~ The religious is precisely the especially chosen to show forth in'his life the joy of the new resurrection to which the whole of humanity tends. Finally, the consummation in glory that mankind awaits is not merely the dream of a distant future. The transformation and divinization of the universe occurs sacramentally in the Mass when the bread and wine rep-resenting mankind and mankind's universe become Christ. The Euchararistic consecration renders present the final victory for mankind which will bring a new heaven and a new earth and Christ will be all in all. The Divine Mih'eu, p. 105. Science and Christ, p. ~4. + + + Peter Byrne REVIEW FOR RELIGIOUS 774 SISTER MARY HUGH CAMPBELL The. Particular Examen-- Touchstone of a Genuinely Apostolic Spirituality There is perhaps today no prayer-category considered so lifeless, so vulnerable to attacks of "formalism," so rejected as a lure of regression into an exclusive and introverted Jesus-and-I existence as is the particular ex-amination of conscience. Yet it held pride of place in a spirituality characterized as one of dynamism, initiative, and filan--that of Ignatius Loyola, a spirituality pecul-iarly suited, it would seem, to attract adherents in our last third of the twentieth century, when man has finally admitted his basic call to be a movement out of himself to serve that brother who has now displaced the sun as the center of his universe. The ideal of Ignatius was first and last apostolic: "To serve Christ through the aid of souls in companionship." 1 And to attain it, "he seemed to count primarily on the examens of conscience, exercises from which he never dispensed." "' One of his early followers, Louis Lallemant, the master of novices who formed Isaac Jogues, echoed Ignatius in his insistence upon the apostolate as the sum-mit of the spiritual life: "The last reach of the highest perfection in this world is zeal for souls." s And to attain this ideal, he prescribed the same "slow work of purifica- 1 Cited by John C. Futrell, S.J., Making an Apostolic Community o] Love (St. Louis: Institute of Jesuit Sources, 1970), p. 14. -"Alexandre Brou, S.J., La spiritualitd de saint lgnace (Paris: Beauchesne, 1928), p. 23. aCited by Francois Courel, S.J., ed., La vie et La doctrine spiri-tuelle du P~re Louis Lallemant (Paris: Descl~e de Brouwer, 1959), p. 25. Subsequent references to Courel are references to his intro-duction; when the work itself is in question, Lallemant will be cited. Sister Hugh is a member o~ the Di-vinity School of St. Louis University; 3825 West Pine; St. Louis, Missouri 63~08. VOLUME 30, 1971 ÷ ÷ ÷ Sister Hugh REVIEW FOR RELIGIOUS 776 tion and discernment." 4 Francis de Sales, accorded new relevance todi~y as having been among the first to sense the need of a spirituality adjusted to life in the secular sphere, himself a product o{ Jesuit training, taught Phil-othea in his Devout I~i[e that the examen, which he called the "spiritual retreat," was "the great heart of de-votion," which on occasion "can supply the lack of all other prayers." '~ Each of these was a man of ~nvolvement; and for each of them Lallemant's dictum held true: the attention he paid to external things, instead of weaken-ing his union witlt God, served rather to strengthen it, because in the last analysis, the equilibrium of the apos-tolic life was a matter of the love which was to be exer-cised in everything. And for each of the three, the partic-ular examen--by whatever name--held primacy of place among spiritual exercises. The word "discernment" is enjoying a new vogue at the moment; it is vaguely sensed that the notion is cen-tral to the spiritual life in a century of acceleration, and that in some nebttlous way it means a form of prayer-in-activity for which many are searching. This is very true. Yet the term has a disciplined precision of meaning: it is the name for the entire, dynamic process of discovering and responding to the actual word of God here and now.~ It is the core of Ignatian spirituality. Within it--and one might add, only within it--"the practice of daily examens of conscience is completely intelligible." ~ A life of discernment is one in which one's core experi-ence of self-identity as openness to Christ personally known is the ground of all his conscious choices. Each significant decision is made after prayer and a careful weighing of all available evidence (a vahtable element of tire latter being often the counsel of another), and con-firmed--~ tlways, of course, in faith--by the peace which testifies to its affinity with one's primordial experience of being possessed by Christ. Gradually even lesser decisions are sttccessively, almost instinctively, submitted to the same process of alignment until one ends by finding Christ everywhere, as willing and accepting this concrete service of love. Discernment is not ttnderstood, however, as the sum toted of prayer: moments of distancing from the human situation are essential if one is to give expres-sion to his faith-experience of union with Christ, an ex-pression without which it cannot know new illumination or deepening. Only in this way can he be assured of ~ Courel, Vie, p. 24. '~ Cited by Aloys Pottier, S.J., Le P. Louis Lallemant et les grands spirituels de son temps (Paris: Tequi, 1928), pp. 342 f. passim. 6John C. Futrcll, S.J., lgnatian Discernment (St. Louis: Institute of Jesuit Sources, 1970), pp. 47-52. r Ibid., p. 81. finding Christ in more ambiguous choices, and in those even more painful decisions in which he discerns the paradox of absurdity to be the condition for his finding him. The increasing incalculability, if one may so term it, of man's evolving universe might alone render discernment a delicate, even a hazardous, process. Personal notes of Ignatius reveal the prolonged tension which important decisions produced in him, and the slow, painful groping for certitude which followed them. Yet difficult as these were, he very realistically saw that man had within him sources of darkness which could render any discernment at all impossible. Another element was necessary before one could hope to make decisions in the clarity of truth: personal freedom from anything that could close him to the light. As Lallemant, who followed him, was later to call it, the other pole of discernment was "the study of purity of heart." 8 An illuminating study might result from a search into the imagery by which saints and theologians throughout the ages have inscaped man's frightening potency for evil. Olier's "stagnant pool," Marmion's "depth of our way-wardness," Rahner's "deadly abyss of [utility"--all alike point to a reality which it is impossible to dismiss. Lalla-anant wrote very candidly of the "muddy well" in which "a multitude of desires are unceasingly fermenting," a well "full of false ideas and erroneous judgments." ~ To assign to each of these its local habitation and its name-- to say them as they are in us--is the cotmterpoise of discernment, and an exercise at least as painful as the former. Examination of conscience, then, is a proviso, a sine qua non. And Lallemant recognized that "the heart re-coils from nothing so much as this search and scrutiny. all the powers of our soul are disordered beyond measure, and we do not wish to know it, because the knowledge is humiliating to us." 10 To dispense with it is, as P. de Ponlevoy incisively saw, to rester darts le vague.11 On the contrary, one who "submits to the real" has given up the dreams which kept him marking time, because he finally found the real to be truer and less deceiving than dreams,v' Seen in this light the examen becomes a disci-pline of authenticity, a sharpening of the pole of purity of heart which ensures gentfineness of docility to the Spirit. Lallemant saw a direct correlation between super- Courel, Vie, p. 81. Lallemant, Doctrine, p. 140. Ibid., pp. 141-2. Cited by Pottier, Le P. Louis Lallemant, p. 344. a~Antoine Delchard, S.J., "L'filection darts la vie quotidienne," Christus, v. 14 (1958), pp. 206-19 passim. ÷ ÷ ÷ Particular Examen VOLUME ,~0, 1971 4" 4" 4" REVIEW FOR RELIGIOUS 778 ficial examens and lack of sensitiveness tt~ the guidance of the Spirit; on the other hand, he was convinced that "they who have applied themselves for three or four years to watch over their interior, a.ud have made some prog-ress in this holy exercise, know already how to treat a multitude of cases with address and absence of all rash judgment." 1.s It would be difficult to label as "formalism" the exigen-cies of Lallemant's asceticism: "guard of one's heart; deep and prolonged examens; progressive purifications contin-ued for years." 14 He defined purity of heart to mean "having nothing therein which is in however small a degree opposed to God and the operation of His grace." 1.5 And he went so far as to say that this was the exercise of the spiritual life against which the spirit of evil directed most opposition. He urged those under his charge to guard themselves carefully from any deliberate resistance to the Spirit by venial sin, to learn to recognize the first disorderly movements of their hearts, to watch over and regulate their thoughts, so as to recognize the inspirations of God--so as to be able, in other words, clearly to discern the word of God in the concrete situa-tions which presented themselves. He declared that "we never have vices or imperfections without at the same time having false judgments and false ideas." a0 And yet he insisted that this work of moving toward ever greater openness and freedom be done calmly, and especially that it be joined to a deep devotion to the person of Christ: examination was never to become the cult of itself. Such constant, increasingly more honest surveillance is taxing; he admitted this. Actually, in the words of those he directed, "he required nothing else ]rom us but this constant attention." His ultimate counsel was that of Christ: Vigilate--watch; until n~thing should escape one's attention, until the inner roots from which egotism took its rise were destroyed. He expected, in the end, spontaneity without strain, sureness of discernment, readiness, in the service of souls, for the cross. And among those who listened, noted, and demanded of himself this most to be dreaded of all disciplines, of all confronta-tions, was Isaac Jogues. Many have been alienated from the exercise because they conceived the medium as the message; the little check-list of "G's," familiar from the Exercises, was iso-lated from the spirit--so absolutely aware of the needs of his own temperament, yet so absolutely respectful of the freedom of others--of the Basque soldier who drew it up Lallemant, Doctrine, p. 262. Pottier, Le P. Louis Lallemant, p. 168. Lallemant, Doctrine, p. 80. Ibid., p. 101. for his own searing symbols of an utterly blunt honesty with himself. His strategy had the labored realism of one for whom the calculated small gains of military planning had been a fact of daily experience; and if his proposed concentration upon one fault at a time has impressed many as me.chanistic and rigid, it has been suggested that their preference for prolonging sterile efforts endlessly is hardly less painful.17 And Ravignan notes, in this connec-tion, "How strong one is, when he concentrates all his energy in unity. To think of only one thing, wish only one thing, do, finally, only one thing is the secret of all power." 18 And in the mind of Ignatius, this "one thing" was response in freedom to the word one had clearly discerned. In the end, it had become quite simply his life. No less than the check-list, the well-known "five points" of the two daily examens have been misunder-stood and exteriorized. Ignatius saw three different times of day and two examinations to be involved when he advocated the practice; but the laconic outline in which he explains them must be seen in the light of his final "Contemplation to Attain the Love of God," especially in its close where he sees God as a fountain from which all goodness pours out on him, a light in which everything bathes. Gerard Manley Hopkins has, in an unfinished lyric, given rich expression to Ignatius' simple prose: Thee, God, I come from, to thee go, All day long I like fountain flow From thy hand out, swayed about Mote-like in thy mighty glow. What I know of thee I bless, As acknowledging thy stress On my being and as seeing Something of thy holiness . '~ This is why the first point is a prayer of gratitude for the goodness and forgiveness which are man's twofold debt. Louis du Pont has probed the familiar method in order to discover its marrow: the optimism which pre-scribed gratitude first, thus guarding against sadness; the realism of seeing that the memory is so unfaithful, the mind so darkened, and the will so loveless that there is deep need of prayer for light. The examination itself, the third point, is a sincere acknowledgment of good, where this is recognized; and in the admission of sin or failure there is a counsel to do this in a spirit of the untranslata-ble douceur--that gentleness which refrains from turning bitter reproaches against itself, but rather grieves over the H. Pinard de la Boullaye, S.J., La spiritualitd ignatienne (Paris: Plon, 1949). Cited by Brou, Spiritualitd, p. 93. W. H. Gardner and N. H. MacKenzie, ed., The Poems of Gerard Manley Hopkins (Oxford: Oxford University, 1970), n. 155, p. 194. + + Particular E~amen VOLUME 30, 1971 779 + ÷ ÷ Sister Hugh REVIEW FOR RELIGIOUS 780 injury to One who has poured himself out, as fountain and light, in such generous giving. After the expression of perfect sorrow, one is urged in a fifth point to an efficacious resolution--so, practical as to foresee and so circumvent future failure. Previsioned when rising, this exercise is to be made at two different times of the day--at noon, and again after the evening meal,.and this in addition to a final, general examination made before retiring. Such a discipline can only confirm the fact that, throughout the Exercises, Ig-natius "supposes that one knows where he is going and wants to get there, and is ready to take the best means, then to examine those which present themselves, to weigh them, to choose them with knowledge of the cause." 20 In a word, lie s~pposed that one was ready to discern, among many means, that one whose cause was the inspi-ration of the Spirit; through long experience with his own peculiar cast of egotism, he would swiftly dismiss false weights. And those who followed this profound psy-chologist- saint did know where they were going, and did want to get there: the summit of apostolic zeal. Such a man as Claude de la Colombi~re, to take a single exam-ple, vowed never to pass from one occasion to another without a backward-forward look: from self-scrutiny to discernment. Again, from these particular exercises, described as j;ournalier, Ignatius never dispensed: "The importance accorded these examens is the touchstone of truly igna-tian spirituality." '-'x And the ~ournalier--"daily"--has been interpreted by some as actually occupying the whole day. For such a man as Lallemant, it actually did. He described as one of the greatest of all graces that of being "SO watchful that the least irregular movement rising in the heart is perceived and immediately corrected, so that in the space of a week, for example, we should perform very few external or internal acts of which grace is not the principle."'-'" Particular examen and discernment thus become arsis and thesis of a single life, until finally "some have no need of making a particular examen, be-cause they no sooner commit the least fault than they are immediately reproved for it and made aware of it; for they walk always in the light o~ the Holy Spirit, who is their guide. Such persons are rare, and they make a par-ticular examen, so to say, out of everything." 2~ All the energies of the person are concentrated in a single care not to sully the light which ponrs into and then from him, an instrument entirely at the service of Christ. Such ~ Brou, Spiritualitd, p. 83. .-t Pottier, Le P. Louis Lallemant, p. 335. = Lallemant, Doctrine, p. 228. '-"~ Ibid., p. 229. men have reached that fullness of the apostolate which is the summit of the spiritual life, discerning as they do in entire freedom that which is most conducive to the reign of God. So conceived, the examen is possible under an infinite number of forms; endlessly supple, it can be adapted to a variety of conceptual, cultural, and temperamental differ-ences. But always it is a sincere and considered pursuit of an ideal which is one's own most personal name given him by God: "The particular examen, practiced by a soul which has begun to climb, is sacrifice which has reached the stage of being one's rule of life." ,.,4 Far from having become "irrelevant" in spiritualities vowed to the genu-ine only, it is rather the infallible touchstone of their authenticity. -"~ Brou, Spiritualitd, p. 96. ÷ ÷ ÷ Particular Examen VOLUME 30, 1971 78] JAMES C. FLECK, S.J. The Israeli Kibbutz and the Catholic Religious. Community: A Study of Parallel Communal Life Styles j. c. Fleck, S.J., lives at Apartment 208; 150 Driveway; Ottawa, Canada. REVIEW FOR RELIGIOUS The kibbutz movement in Israel consits of about 250 agricultural-industrial collectives. They have a popula-tion of 90,000, slightly tinder 4% of the Jewish popula-tion in the State of Israel. This population includes full members (Jewish men and women, nearly all married, who have completed their military service and have been accepted by the kibbutz after a trial period of a year or two), the children of the kibbutz members, selected lead-ers of the Jewish youth movement abroad who plan even-tually to join a kibbutz, U1pan students (predominantly Jewish) who combine study and work on the kibbutz for periods ranging from six months to a year, and volun-teers (predominantly non-Jewish) who volunteer to work on the kibbutz for at least a month in return for room, board, and a very small amount of spending money. The first kibbutz was founded in Israel in 1909. The largest period of growth was prior to and immediately after the Second World War. In this period the kibbutz population represented nearly 10% of the nation. In the past fifteen years there has been no significant growth in the number of kibbutzim. The slightly increasing num-bers of kibbutzniks is accounted for primarily by internal growth, due to an increasing average family size. There are four federations to which nearly all kib-butzim belong. Each one is delineated by the political party to which it is or was affiliated. One, the smallest federation comprising 4,000 members (3% of the total kibbutz population), is religious, consisting of practicing Orthodox Jews. The other kibbutz federations shade fi'om non-religious to anti-religious. The land tilled by the kibbutzim is owned by the Is-raeli government throngh the Jewish National Fund. The original physical plant is financed by the govern-ment on low-interest long-term loans. When a kibbutz becomes operationally profitable it pays regular corpora-tion taxes. In addition, the kibbutz must pay a national consumption tax on the living expenditures of its mem-bers comparable to the personal income tax paid by the general public. The purpose of this study is to examine parallels in the life style between the kibbutz movement and Catholic religious orders. Wbile the common life in the two insti-tutions are often merely analogous, they are in many instances equivalent. Thus, a knowledge of the kibbutz movement can provide valuable insights in examining religious orders. The Kibbutz as a Religious Sect The basic motivating factors that built the kibbutz movement are: (l) Zionism, (2) Marxism, (3) the German Youth (Wandervogel) Movement. The founders of the kibbutz movement rejected the religion, the life style, the family structure, and the business interests of the Euro-pean Jewish community of the late 19th and early 20th centuries. The Wandervogel Movement fostered a spirit of youth peer group identity, a desire to return to nature, and a spirit of travel and adventure. Marx offered a model of productive and consumptive collectivism in a secular society. Zionism offered an escape from European anti-semitism and a positive aspiration of nation-building.~ The Pristine "'Religious" Values Based on the Boy Scouts, the Wandervogel Movement had basic principles which were incorporated into the kibbutz ideology. They include: truth, loyalty, brother-hood, dependability, a love of nature, obedience to the group, joy in living, generosity in work, courage, and purity in tbougbt, word, and deed. This latter was inter-preted to mean opposition to drinking, smoking, and sex-ual relationships. The Youth Movement believed all the pettiness and sordidness of human behavior was a func- ~ Melford E. Spiro. Kibbutz, Venture in Utopia, New York, pp. 44, 48, 175 ft. 4- 4- 4- Kibbutzim VOLUME 30, 1971 783 ÷ ÷ J. C. Fleck, S.J. REVIEW FOR RELIGIOUS 784 tion of city living with its concomitant luxuries and false conventions." Consequently the early kibbutz movement was marked by asceticism. There was a rejection of material comfort, abstinence from alcohol and tobacco, no "ball room" (lancing, no motion pictures, simple housing and cloth-ing, no children (since they would pnt a financial burden on the community), communal property, common toilets and showers, dormitories, common dining hall, simple and inexpensive food, an emphasis on hard physical work and menial tasks. The Faith of the Kibbutz Marxism is the religion of the kibbutz. The basic maxim is: "From each according to his ability; to each according to his need." Initially the kibbntzniks hoped to find a form of collective salvation in withdrawal from the world and the re-establishing of a microcosm o{ the per-fect society based on fellowship. It next blossomed into a militant sect devoted to converting the world.:~ Today the kibbutz movement has returned to its pristine withdrawal state of conversion by witness. Karl Marx has been the prophet for this faith. His writings served as intellectnal fare, inspiration, sacred and therefore infallible norms.4 The attitude of the So-viet Union vis-a-vis Israel has had the effect of diluting kibbutz Marxism. Bnt in the early years Marx was dog-matic truth. Human failings could be tolerated, but not political differences. Even today, deviations from either basic Marxist concepts or pristine kibbutz ideals offer occasions for schisms and deep polarizations within a par-ticular kibbntz. Faihlre of a given kibbutz to vote "cor-rectly" in a national election is cause for its ejection from the basic kibbutz federation and political party to which it is allied. The Vows Chastity--While there is no binding force of conscience eqnivalent to the traditional religious vows, membership in a kibbutz implies a permanent but not binding commit-ment. Members are free to leave if they lose their "voca-tion," and their departure is mourned in the same way a religious regrets the departnre of a close friend from the Order. The "apostate," however, is welcomed back if he wishes to return. But with this exception of personal freedom for departure, permanent commitment to the group ideal is a sine qua non for a happy kibbutz life. The sexual idealism in the kibbntz movement has II)id., p. 43. Ibid., p. 180. Ibid., p. 184. never been consistent. The Boy Scout concept of purity derives from the Christian ideals of its European and American proponents. The Jewish founders of the kib-butz movement experienced tiffs value as a rejection of the romantic sexual conduct of the European society o~ their youth. They wanted to change the false sexual mo-rality of the city, the patriarchal authority of the male, the dependence of the child on his father, and the subjec-tion of women.~ The sense of "organic community" that the early kib-butzniks experienced as young men and women is related to their freedom from the restrictions imposed upon sex-uality by their contemporary society. They practiced a trial and error, sexual code that included polygyny and polyandry. Mating was entered into at will. But as the original founders aged, their sexual attitudes have be-come surprisingly conventional.6 Pre-marital sex among the school children is actively discouraged. Marriage is today a formal, and often religious, event. Patriarchal ties have returned. The relative affluence of the kibbutzim has ended the era of few or no offspring. This change has been augmented by the population growth stimulus instituted by the Israeli government in response to military manpower requirements connected with national security. Yet casual sex has no moral stigma within kibbutz life, and abortion requests are routinely handled by the kib-butz medical committee. These seeming contradictory ex-periences can be understood only in the context of the general Jewish belief that sexuality is a personal matter, not one of group concern, unless the sexual activity has consequences affecting the community. The Spartan attitude toward sexual abstinence ended when the young men and women who founded the kib-butzim experienced the eroticism engendered by "organic community." This youthful abandon has subsequently matured into a conventional sex-marriage code no differ-ent from that of the general Israeli populace. And with the lack of privacy in the kibbutz as well as the dispropor-tionate amount of social damage that infidelity wreaks in a small community, kibbutz sexnal morality approximates that of any small village. Poverty--Just as sexual morality has had an erratic path in the kibbutz history, so too their attitude toward the possession of material goods. The pristine attitude of the founders was .essentially a negative reaction to the bour-geois mentality of their forefathers in the Jewish communi-ties of Enrope. Ostracized in many instances by the Gentile majority, the Jew was unable to compete for social and n Ibid., p. 54. ~ Ibid., p. 110-117. 4- 4- 4- Kibbutzim VOLU~E 30, 1971 785 J. C. Fleck, S.J. REVIEW FOR RELIGIOUS 786 economic prestige with his non-Jewish counterparts. As a result, the ghetto Jew attained personal ego satisfactions in business acumen, especially in areas connected with money where traditional Christian restrictions on usury opened up opportunities. Intellectual pursuits leading to l~rominent positions in the professions were a later development of the 19th and 20th centuries. But the possession of land and agricultural interests were not part of the self-image of the pre-Israel Jew. The rejection of materialism and capitalism are an integral part of the developing kibbutz ideal. The found-ers, were, almost without exception, intellectuals. The idealization of common labor was for them a cultural revolution. Raised in a tradition of prestige and aspira-tion for upward mobility in society, they deliberately chose the reverse. Instead of aspiring to "rise" in the social ladder, they chose to "descend." 7 Having to do without material possessions was both a concomitant of this conscious decision and a result of it. The early kibbutzniks had what Melford Spiro calls "two moral principles." These were (1) the sacral nature of work and (2) the communal possession of property. Labor was to be a uniquely creative act and an ultimate value. Through labor man would become one with himself, with society, with nature.8 The early kibbutzniks experienced this sacral nature of work in their conquest of the desert and the swamps which were the only lands made available to them by the Arab landowners prior to 1948. Those kibbutzim estab-lished after Israel became a State were often located in similar agriculturally disadvantaged areas for strategic reasons. Personal sacrifice and "doing without" were per-sonal virtues that made possible the economic success of the group effort. All personal aspirations and creature comforts had to be subordinated to the common good. With the exception of a few struggling new kibbutzim along the post-1967 borders, this period of sacrifice has passed. Although limits on the amount of water that can be used for cultivation and a crop surplus condition in Israeli agriculture have imposed ceilings on land use, many collectives are maintaining and increasing profita-bility by operating factories which in turn have increased the kibbutz standard of living. The communal facilities that were an economic necessity in the pioneer era have given away to luxury apartments, a private social life, advanced education, extended vacations, and other phe-nomena related to economic well-being. Ideological ascet-icism is not an operative principle in contemporary kib-butz life. Not surprisingly, a great number of the contem- 7 Ibid., p. 14. s Ibid., p. 12. porary problems in the kibbutz movement stem from the vast discrepancy between the physical privations of the early kibbntzim and the high standard of living and expec-tations of the present members. Obedience--In a first glimpse of the organizational strncture of a kibbutz, one would discern little there that reflects the monarchical authority structnre that pervades both Catholic ecclesiastical organizations and the religious orders. The ideal of the kibbutz is total democracy. Execu-tive authority is a delegated power, revocable, and subject to a constant change of personnel. The executive branch functions only to implement group decisions. Each indi-vidual kibbutz is essentially autonomous from the federa-tion to which it belongs. The officers of the federation have no direct antbority over the activities of any mem-ber kibbutz. All decisions are made at the local level by vote and the majority opinion is binding on tbe minor-ity. But no majority is irrevocable. The minority may campaign for a reversal. There is a minority compliance "by necessity" but nothing resembling the "submission of tile understanding." Tile will of the majority has to be obeyed for pragmatic reasons, to preserve the common good. But any decision can be, and often is, reversed. Even certain "essentials" of the founders can be changed if the kibbutz members no longer consider them a cur-rent value, or if the life of the kibbutz itself is at stake by continued adherence to an outdated fundamental princi-ple. The typical kibbutz is closer to the Benedictine model of religions life than to the Jesuit form. Membership in a particular kibbutz is akin to monastic stability. The his-toric connection between the monastery and its fields is similar to the main kibbntz economic enterprise. The kibbutz, like the monastery, has a self-contained cultural environment; library, music, beautification of the grounds, locally produced music and entertainment, and the chapter. Unlike the monastic uadition, no kibbutz has a perma-nent official like that of a life-tenured abbot. Nor do office holders have the long terms allowed by canon law. The kibbutz executive personnel pool is rotated from one ex-ecutive task to another with short interim periods as com-mon laborers. Executive efficiency is somewhat reduced by such rapid turnovers, but the movement prefers this to an entrenched hierarchy. Fnrther, it increases the partici-pation of the membership in decision-making operations of the kibbutz. The nsual term for a kibbutz office is one year.° For a few highly specialized tasks, for example, the treasurer, it runs two years, no more. ~ Ibid., p. 78; see Dan Leon, The Kibbutz, a New Way of Life, Oxford, 1969. 4- 4- Kibbutzim VOLUME 30, 787 ÷ ÷ ÷ J. C. Fleck, S.J. REVIEW FOR RELIGIOUS '788 In a remarkable number of ways the kibbutz resembles traditional Catholic religious life. A messianic ideological basis of membership is parallel to both.Being a kibbutz-nik is "a way of life" comparable to a religious vocation. The inOividual is expected at times to sacrifice his per-sonal ambitions and opportunities to the group needs. The members' meeting has many of the aspects of a com-munity liturgy, as do the secular celebrations in the kib-butz of the national and religious holidays. Each kibbutz follows a common style of life and the kibbutz is often referred to as an extended family. Aspirants must try out the life and be accepted. They usually must dispose of their material wealth upon admission. There is security for the ill and the infirm. Members are not rewarded economically for their productivity or profitability. The federation to which each kibbutz belongs resem-bles to some extent the province of the religious order. Recruiting of youth leaders, new members, Ulpan stu-dents and vohlnteers are bandied at tbe central level as are contacts with the government and the army. The federation has an internal tax system to equalize income discrepancies between richer and poorer kibbutzim. Most federations have produced a model constitution for their member kibbutzim. Each kibbutz is taxed a number of its members to staff federation offices and overseas re-cruiting posts (missions). The federation, in union with the national trade union, handles both buying and sell-ing cooperatives, runs research centers and regional high schools for kibbntz children.1° Today the federations have joined toget_her to found a centralized kibbutz uni-versity to provide for the increasing number of kibbutz youth who want both a university education and an envi-ronment in which their kibbutz values will be preserved. The arguments used for establishing this new educational effort are ahnost identical to those used in the 19th and 20tb centuries for Catholic high schools and universities. Charity Fraternal love, over and above its function as a crite-rion for true Christianity, has been considered a hallmark of religious life, and a sine qua non of common life. In the "organic community" which the founders of the kib-butzim experienced in their pioneer days in Israel, this same basic group fellowship and fraternal love was pres-ent. The movement was small and each person knew every other member well. They were economically and socially interdependent. Their lives depended on mutual security. They were, as a group, alone in a foreign and (langerous land, cnt off from outside aid. Their bond of friendship was solidified in a common ideology, in oppo-a" Op. cir., Leon, p. 158. sition to the false value system of the world, and in a common enemy, the Arab. These same three basic princi-ples have beeu present in every religious order; some concrete vision of Christianity conceived by their found-ers, the false value system of a pagan or barely Christian world, and the enemy, successively the devil, the pagan Romans, and finally heretics. The passage of time and aging has effected major changes in the first ardor of the kibbutzniks, as it has on the members of many long established religious orders. One kibbutznik reported to Spiro: "The evening meetings, (lances and song, group conversation, and the sharing of experiences--these are the phenomena of youth. The retirement to their own rooms and the substi-tution of private for group experiences is not the result of the influx of stangers . It represents . an inevitable retreat on the part of middle-aged people from the group-centered activities of an adolescent youth move-ment, to interests which are more congenial to their own age--children, friends, and personal concerns." ~x The kibbutz movement has faced up to a reality which hitherto has destroyed practically every ntopian society ever attempted by man, except possibly the Catholic reli-gious orders, the inability to re-create a new man in the institutiug of a new way of life?e Some of the larger kibbutzim have nearly 2000 residents. Only a handful are less than 100. Universal friendship is obviously impossi-ble. Deep interpersonal relationships are cuhivated be-tween husband, wife, and their immediate family. Other close friendships are built around those in neighboring apartments or those whom they meet in work fnnctions. Relationships to other kibbutzniks is functional not per-sonal. Nor does the kibbutz attempt to abolish natural indi-vidual aggressive tendencies. It merely channels them into socially acceptable substitntes. Gossip and petty criti-cism abound. Quarreling, but no physical violence, is common. Skits at community entertainments satirize non-conformists. Aggression is channeled into pride in one's own family, work ability, success of one's economic branch in the kibbutz, and participation in national politics?:~ If universal charity were an essential prerequi-site for the successful functioning of kibbutz society, the movement would have failed long ago. The system has been devised to operate without it, subordinating indi-vidualism to the common good, and substituting for char-ity the personal involvement of each kibbutznik in group decision making. Op. cit., Spiro, p. 216. Ibid., p. 236, 103. Ibid., p. 103-107. + Kibbutzim VOLUME 30, 1971 789 ÷ ÷ ÷ ~. C. Fleck, S.]. REVIEW FOR RELIGIOUS 790 Generation Gap One of the "essentials" of the early kibbutz movement was the communal raising of children. Immediately after birth, the child was placed with his peers and raised by a community appointed nurse. This same system was fol-lowed throughout childhood. Boys and girls of the various kibbutz parents were raised as brothers and sisters. This accounts for the lack of a normal amount of pre-marital sexual activity among young people who live in close proximity even after puberty. Sex activity between boys and girls of the same age groui~ would be incest, an almost unheard of problem in a kibbutz. However, as the young people raised in this communal manner have returned to their kibbutz as full adult members, they have generally asked for a major change in the system. They want to raise their own children at home. Throughout the entire kibbutz movement this issue has been raised. In every federation except the one which is most Marxist-oriented the young people have endetl the absohlte commtmal rearing of the children, Since the young couples were ntu.nerically outnumbered, the process by which they won over the majority opposed to their demands for a revolutionary change proves en-lightening. The kibbutz at Kefar Blum recently under-went such an experience.~4 When the young people pro-posed this radical change they were voted down by an 80-20% vote. When the results were tabulated the young people decided they would leave this kibbutz and found one of their own with their rules. This would eventually lead to the death by attrition of the older kibbutz. Recog-nizing this, the older members formed reconciliation committees designed to keep up the hopes of the young and change the minds of the old. A new vote was taken several weeks after the intial setback. This time the youngster's proposal won by an 80-20 vote. As the government is anxious to form new kibbutzim in border areas, young Israelis can easily become founders of a new kibbutz, sharing the same challenges and oppor-tunities their elders had in the pioneer years. To over-come this possible source of defection of younger mem-bers, most kibbutzim practice rapid advancement of tal-ented young people into positions of responsibility. There is no waiting for years while the entrenched old guard dies off before the young people can achieve posi-tions of authority and adopt new policies in keeping with the needs of the clay. James c. Fleck, s.J., private notes taken during a study of the kibbntz movement, Israel, October-November, 1970. Employment outside the Kibbutz This is a growing phenomenon in the kibbutz move-ment paralleled by an increasing number of religious men and women employed in apostolic work and employ-ment not part of a corporate apostolate. For a kibbutz member to undertake such work he must have commu-nity approval. While many working outside the kibbutz are employed in various federation projects, an increasing number are engaged in "secular" activity, outside indus-try, government, and teaching. Their salary is either paid directly to the kibbotz or turned in to the kibbntz treas-nrer by the individual. One factor not present in snch kibbutz outside employ-ment is the gradual diminishing interest of the individual in his collective during the months and years the man may be working outside the kibbutz. Since Israel is very small, the outside employee almost always lives on the kibbutz with his family and returns there after work. In the case of those stationed in more remote sections of the country, or working in the government or in the army, they return to the kibbutz each Friday night on the Sab-bath eve. This same holds true of kibbutz students study-ing at the university or the technical institute. The mem-bers do not endanger their commitment to the collective way of life by prolonged absence from their kibbutz. Use o~ Money The strictness of control over independent use of money varies according to which federation the kibbutz is affiliated with. Ha Artzi, the most Marxist, is also the strictest. No one may possess any outside money nor is there an internal money system. The other federations are more flexible. In some each member is paid "script" or "kibbutz money" each month to use in lieu of Israeli currency at the kibbutz store for personal items. In others the members have a charge accotmt credited against a monthly allowance. The Ha .drtzi kibbutzim also require all new members to dispose of all property and money they possess after the intitial trial period. Other kibbutzim permit mem-bers to retain previously acquired wealth and even use the money independently of the kibbutz so long as the member does not use any of the money for improving his own life style in the kibbutz. Some demand that members deposit such funds with the kibbutz on a non-interest bearing basis. The money is returned if the new member ever leaves the kibbutz. In most kibbutzim today individual members are given a monthly credit covering items over which he may exer- 4- 4- 4- Kibbutzim VOLUME 30~ 1971 791 4. 4. 4. J. C. Fleck, S.J. REVIEW FOR RELIGIOUS 792 cise individual discretion, such as clothes, a household allowance, food for one's apartment, and the annual va-cation. In most instances the individual can make substi-tutions that better reflect his own tastes, more money for vacation and less clothes for examples. Housing In the early kibbutz days housing was primitive and inadequate. Many members lived in tents even during the winter months. Toilet and shower facilities were to-tally communal and produced a camaradarie not unlike that of army barracks life or that in athletic teams. Today the norm in most kibbutzim is a 2½ room apart-ment for all married members which usually includes a modern bathroom and also a kitchenette. As individual families are allowed to raise their own children this hous-ing allocation will have to be increased depending on the size of each f;imily, end~mgering the traditional equality of housing facilities. The newest apartments are allocated on a seniority basis which takes into account both the age of the member and the number of years he has belonged to the kibbutz. Expulsion Like any other communal society, on occasions mem-bers whose activities or ideas are not compatible with the group ideal are expelled from membership hy the kib-butz voting at a weekly meeting. Since most dissidents leave freely, expulsions are rare and several kibbutzim report that they are willing to allow expelled members to 'eturn after a probationary period. This tolerance is probably necessary in a communal society where the hus-band and a wife are both members of the kibbutz and when only one of them is expelled from membership. While normally the couple would leave together after expulsion proceedings, it is not unknown for one member to stay on alone since the remaining member's rights are not affected by the expulsion of the spouse. Vohtntary Departures The abandonment of a kibbutz "vocation" almost al-ways involves dissatisfaction on the part of the wife. As women usually work in the institutional housekeeping tasks, they enjoy the least modal satisfaction in their daily work. In many instances, too, the wife has come from outside the kibbutz movement, having married a kibbutz boy she met in the army. Spiro found that nearly every man leaving a kibbutz is prompted by his wife who ulti-mately prewfils in convincing her husband to leave.1'~ '~ Op. cit., Spiro, p. 223. Automobiles There are relatively few automobiles in a kibbutz car pool, since most of the motor vehicles are used for farm work. While most of the equipment consists of trucks and tractors, there are usually several private cars for officials whose work takes them into the city and for those mem-bers working outside the kibbutz. When not being used for official business, these cars are available, theoretically, for common use. Some abuses have been reported in the area of private possessiveness by those assigned private cars, but there seems to be no. widespread dissatisfaction. This is attributable in part to the convenience of public transportation throughout the country as well as the kib-bntz tradition of attending outside social functions as groups, transported by trucks fitted out with temporary seats, When an individual does have the use of a commu-nity car he is charged a mileage fee. Each member is allocated an annual kilometer allowance. He may pool this with other couples for extended trips and usually may transfer other credits from his monthly allowance toward a larger mileage usage of the private car. Mileage is charged only against personal use of the car, not for travel on kibbutz business. Clothing The federation Ha drtzi follows a policy of specifying in detail the clothes members may receive each year. A man gets a coat once every five years; a pair of pants, sweater, or jacket every year; a shirt every year. These rations are for Sabbath or dress clothes. Work clothes and shoes are issued as needed. The kibbutzim of the other federations normally assign a cash allowance for clothing, permitting the members to decide for themselves the kind of clothing they prefer. In the early days of the kibbutz movement each kib-butz had a common stock of clothing. The clothing was distributed without regard to sizes and washed without laundry marks. Each person wore what chance provided. But variations in size presented insuperable problems. The system was changed to grant each member personal possession of his own clothing. Radio and TV At first every kibbutz had a communal radio room. But as radios became cheaper, more and more members re-ceived them as gifts and kept the radios for their own private apartments. Today, a radio is considered a per-sonal item. Now there is in each kibbutz a TV room. As TV has become a part of the Israeli cnlture attendance in the TV + + + Kibbutzim VOLUME 30, 1971 793 4" 4" ~. C. Fleck, REVIEW FOR RELIGIOUS 794 lounge is large. Bnt the limited broadcasting schedule and restriction of available channels has not yet made ¯ selection of the program to be watched a major commu-nity concern. There is, nonetheless, growing pressure for permitting members to have their own TV sets in their private apartments. Illness, Old Age, Death All kibbutzniks are covered tinder the national health service. In case of extraordinary expenses, such as special-ized foreign medical treatment, the kibbutz pays all costs for its members. In one sitnation recently at kibbutz Kefar Blum where open heart surgery bad to be per-formed in the United States on the daughter of one mem-ber and the kibbutz income was below normal, the ment-bets voted to meet the high surgical costs by voting out the annual household improvements and vacations and to substantially rednce the cigarette expenditures. Women are given rednced working hours during preg-nancy, and the required daily hours of work are progres-sively reduced as members age. But no one, except the infirm, is every really retired. Every member, as long as he lives, is expected to remain economically productive to the extent that his health allows. This minimum may be simply the caring for the roses in front of his apartment, but it is expected. Recently many kibbutzim have established actuarial funds to provide cash income for members during their old age. There are two reasons: (1) they believe there is a psychological need for infirm and retired people to feel that they are not a financial drain on the younger mem-bers; (2) there is concern over a possible future age imbal-ance. Since every member is always free to leave, some internal crisis in the kibbutz conld result some day in all the younger and productive members leaving the kibbutz, thus depriving the aged of the "living social security" provided by the younger members. At death members are buried simply in the kibbutz cemetery. Luxuries The tents and the tar-paper shacks that once housed the kibbutzniks have given way to modern concrete apart-ments, some with air-conditioning. The housing and fur-nishings for the average kibbutznik compare favorably with those of comparably skilled workmen in Israel's cit-ies. Depending on tastes and family skills, some kibbutz apartments approach lfigb fashion in their appearance. The women have modern stoves and refrigerators to feed their families at home when they wish. There are, as yet, no private telephones, TV, or automobiles. Work Tasks Ill general, inembers are allowed and encouraged to work in the particular department that they like best. The actual assignment is made by the work manager, but great care goes into making sure each member is happy. ~,'Vork assignments, like everything else in the kib-butz, is subject to the scrutiny of the weekly meeting. Assignment to disliked tasks sometimes has to be made by collective action. The individual assigned to such is expected to subordinate his own wishes to those of the community. In most cases the onerous jobs are assigned for short periods of time and given to a wide segment of the membership. Some tasks, such as kitchen clean-up and waiting table, are so universally disliked they have to be allotted in strict rotation. Candidates [or membership, tile U/pan students, and the temporary volunteers are almost always assigned to those tasks the regular members most dislike. Committees The Executive is a committee consisting of those mem-bers holding key administrative jobs and some "ministers without portfolio." The term of office on the Executive coincides with the term of their administrative job, one or two years at most. Tile Executive consists of six or seven members. These members are drawn from a pool of the acknowledged leaders in the kibbutz who rotate in and Out Of the more important leadership posts. Besides this top executive committee, there are myriad others covering every aspect of kibbutz life. Approxi- ~nately 50% of the members of a kibbutz are serving on some committee at any given time. Over a three year span, practically 100% of the membership participates in some committee work. There are a few who have opted out of this participatory democracy and refuse to serve on any committee. These few have narrowed their kibbutz lives to their work and their immediate family.~ The Apostolate The kibbutz serves two specific economic functions. It is both a commtmal productive society and a communal consumptive society. These two functions are coalesced into one organic community. There is in Israel another type of collective called the Moshave, where there is a communal productive system but private ownership in the consumption area. But for the kibbutznik the Marx-ist axiom "from each according to his ability and to each according to his need" dictates that their communal so- ~" Up. cit., Leon, p. 67. ÷ ÷ Kibbutzim VOLUME 30, 1971 795 + + + J. C. Fleck, S.J. REVIEW FOR RELIGIOUS 796 ciety must combine the collective control of both produc-tion and consumption. Kibbutzim have been tried in the past in the cities where the members worked totally in outside industry and the kibbutz was formed primarily as a consumption society. Every attempt along this line has failed. There is in Jerusalem at this time a group who are hoping to organize a commune of professional people as a consump-tive kibbutz. But kibbutzniks do not expect this move-ment to succeed. They view the total integration of the community into both production and consumption as necessary for the survival of community life. The kibbutz in Israel is primarily an agricultural eco-nomic movement. The success of this movement in at-tracting and holding members can be attributed to the historical conditions which led the original founders to abandon the metropolises of Europe. They became en-chanted with nature, an enchantment which anyone who has ever had a hackyard vegetable garden or even a flower pbt in a window will understand. The grower as well as what is grown becomes in some psychological way a part of the basic life cycle of nature. Akin to this is the psychic reward a teacher sometimes feels as he watches his students grow and mature. The farmer, and to some ex-tent the teacher, become united to the invisible power of life itself. In recent years the kibbutz movement has added facto-ries to increase the standard of living, otherwise limited by crop quotas and water restrictions. These factories also provide a more satisfactory employment for those mem-bers technically inclined who would otherwise abandon the farm life of the kibbutz for industrial employment in the city. There are, however, fewer modal satisfactions in this type of work. Marx and a host of other analysts have noted the inherent alienation process at work in the fac-tory system. To some extent the kibbutz factories have disproved Marx's theory that this ~ense of alienation ex-perienced by factory workers can be overcome by com-munal ownership. Like the disliked jobs in the kitchen, most dull assembly line duties must be filled with hired casual labor or low cost volunteers. The External Enemy In traditional Catholic terminology the enemy of Christianity and therefore of Catholic religious orders was the world, the flesh, and the devil. In each era these primordial forces are concretized into existential realities. As such they are a motive for both joining and remaining a member of a religious order. It should be noted that this is a negative motive, and almost always found in conjunction with a positive aspect, namely the apostolate. The kibbutz movement has had equiwdent motivation: anti-semitism, the European bourgeois society, capitalism, the false wdue system of the city, Hitler, Nasser, and the Arab world. These are the kibbutz's world, flesh, and devil. There seems to have been a direct relationship between the presence, or perhaps more accurately an awareness of this presence, and the motivation for mem-bership in the kibbutz. Membership figures in kibbutz history show a positive correlation between increased membership and the danger from some facet of the exter-nal enemy. Since 1967 the kibbutz membership has shown its first marked increase in nearly two decades as the government, in the wake of the Six Day war, has begun to establish new kibbutzim in Syria, along the Jordan river in former Arab territory, and in the Sinai. Conclusions The ideological fervor of the early kibbutz movement that Spiro connected so intrinsically with classical Marx-ism has withered considerably in the Israeli kibbutzim. The kibbutz has become a desirable form of agricnltural life, not gracious but certainly pleasant. This is especially true for the Sabra, the young children of the kibbutz who accept kibbutz life as a natural and wholesome place to live, work, and raise their families. They are not espe-cially ideologically motivated despite great efforts by the kibbutz educational programs to continue the motivating principles of the kibbutz founders. Kibbutz membership still adds lustre and prestige to politicians and military leaders, something like the "log cabin" birth-place of 19th century American presidents. But the increasing "westernization" of Israel is rapidly diminishing the ego satisfaction of kibbutzniks, whose vocation was once considered the national ideal. The increasing standard of living is also having its effect. Except for work and meals in the common dining hall, there is little "common" living on an Israeli kib-butz. The family has replaced the commune as the center of interest of the members. The replacement of com-munal showers and toilets by private ones is a sign of increased privatization. The trend away from communal ownership in the consumptive sector is clear and likely irreversible. To some extend the Marxist Ha Artiz federation has most successfi~lly resisted these individualistic tendencies. But Marxist ideology has been so closely associated with the now discredited Soviet system (discredited not for intrinsic principles but because of Soviet foreign policy in the Middle East), that there is little evident grass-roots Marxist ideological fervor among the Artzi members. Thus the basic Messianic ideology is no longer an opera- 4, 4, 4- Kibbutzim VOLUME 30, 1971 797 + + + ]. C. Fleck, S.]. REVIEW FOR RELIGIOUS 798 tive principle in the kibbutz movement, although some lip service is still paid to it in the literature of the move-ment. The religious fervor is gone; and, as has been shown in tiffs study, the ascetic principles of the Wandervogel Movement have also slowly eroded. Only the presence of a dangerous external enemy remains as a major factor in maintaining the kibbutz as kibbntz. For the kibbutzniks, there is a growing interest in the Israeli culture outside the barbed wire barriers of the kibbutz boundaries. Tel Aviv, Jernsalem, the beaches at Asbkalon, the symphony, the movie theatres, and jobs in outside industries are no longer an evil "world," an eneiny to be avoided. With both Hitler and Nasser dead, the Arab masses remain a clearly perceived danger, and a sufficient cause justifying the sacrifices intrinsically connected with living a com-munal life. The increasing toleration of personal prop-erty by kibbutz melnbers shows that the original kibbutz asceticism was a necessity of the moment, a means not an end. Taken altogether these factors indicate a shaky fu-tnre for the kibbutz movement in the long rtm. Only the miniscnle religious federation seems to have the tran-scendent valnes that will hold this gronp of kibbutzim together. This segment of the kibbutz movement has a proven long-run ideology, their Jewish Orthodox Faith and perduring external enemies, the secular Israeli state. For Roman Catholic religious gronps these principles of the kibbutz movement can indicate the hazards of certain contemporary trends in Catholic religious com-munities. There seems to be a serious drawback to any community in ending the integral connection between the conamunity apostolate and the common life, between the production and consumption activities. X,Vbatever the legal advantages of separate incorporation of the apos-tolic endeavor, it appears such a change may prove dys-functional to the best interests of the community unless some psychological identification can replace the legal one tying the commonity members to a common aposto-late. Otherwise the religious will become mere employees of their former vocational apostolate. Like kibbutz asceticism, the vows, traditional forms of Cbristifin asceticism, are also increasingly seen as merely ~neans which can and in some instances should be aban-doned as a condition for membership in the group, or for individnal apostolic effectiveness. The trend in substitut-ing community for poverty as the true significance of this evangelical counsel, presages many of the problems the kibbutzim have experienced in their trend toward more and more priw~tization and increasing personal property. At the moment Roman Catholics have no apparent "external enemies" of snfficient threat to bind members and aspirants to religious communities to the requisite personal sacrifices basic to any communal effort. Ecumen-ism has replaced enmity in relating to Protestantism. In-carnational theology no longer sees the world as a "valley of tears." Unity of doctrine is no longer a characteristic of the orders, or even theChurch. Increasing numbers of religious seek employment in secular jobs or outside the order's organized apostolates. The religious life no longer commands the prestige it once bad among the faithful. Tbe kibbutz movement has also shown several possibil-ities that have been traditionally lacking in Catholic reli-gious orders. A communal society of married conples is clearly possible and in some cqntemporary aspects possi-bly superior (in personal fulfilhnent and interpersonal love) to the celibate life. While the structures of existing religious communities do not seem likely to encompass this facet of communal life, it would not be surprising to see new communities of married religious come into exist-ence in the not too distant future. Another wdue of the kibbutz movement is the seeming success of communal groups based on a total democratic process. There are already some indications that the traditionally monarchi-cal religious orders are already moving swiftly to a capi-tular form of government. In most cases the founders of the majority of the Israeli kibbutzim are still alive and to some extent still reflecting the charism that marked the foundation of their commu-nity. Yet it appears that the "routinization of their cha-risma" is not likely to be overly successful. The ideological and "religious" sonrce of the kibbutz movement has al-ready given way to a rapid "secularization" of values by the second generation whose devotion to the kibbutz is either pragmatic or cultural. The positive inspiration of Zionism that has so effec-tively supported the establishment of a Jewish State will certainly diminish in time. Antisemitism is not a motive in a Jewish state, and thus not operative on the Sabra. If and when the Arab situation is normalized, the Kibbutz "external enemy" will also have disappeared. The pris-tine Marxist ideology has been snbject to constant revi-sion, and a wide range of personal and public views are now tolerated among kibbutzniks. The long range prognosis for the kibbutz movement is one of no sizeable growth and more than likely a rapid diminishing of the movement once peace comes to Israel. The small number o[ religious kibbutzim should remain active, as well as a limited number run by convinced Marxists. But the kibbutz movement as a whole will likely prove to have been a temporarily significant social structure in Israeli history due to the particular condi-tions that Jews faced in the 19th and 20th centuries. ÷ ÷ Kibbutzim VOLUME ~0, 1971 799 If this analogy between the kibbutz movement and Catholic religious community life is correct, and if the same present trends continne in both institutions, there is a reasonable predictability that many if not most of the present religion,s commonities may be viewed from some future historical perspective as having served the Church's vital needs effectively up to the end of the 20th century. "!" 4" 4- J. C. Fleck, S.J. REVIEW FOR RELIGIOI, JS 8O0 SISTER CHARLOTTE HANNON, S.N.D. DE N. The Graying of America The far left, the far right, the in-betweeners, the libs and the cons, the silent majority and the articttlate mi-nority have reached a consensus on one point at least-- they all agree that "Darling, you are grown older." Laughingly we sing the line at birthday parties and re-unions, but behind the laughter there is the realization that okt age and retirement are major concerns that warrant major consideration. If Toeffler in Future Shock has clone nothing else, he has alerted ns to the need for planning ahead. Last August and November the Finance Retirement Committee of the Sisters of Notre Dame de Namur of the Maryland Province sent out 415 questionnaires to religious communities across the country. The returns are interesting and informative as the following table indi-cates: Questionnaires sent out . 415 Questionnaires returned . 271 Retirement Plans in operation . 100 No Retirement Plan in operation . 171 Most of the communities in the last category are anxious to know what others are doing about retirement planning, and they indicate a need to begin making plans as soon as possible. Retirement Age and Status The majority of congregations state that they have no "fixed" age for retirement. They agree that the person himself, his state of health, his vitality, mental and physi-cal stamina--all these factors mnst be considered on an individual basis. Although 65 years is mentioned as a possible age/'or part-time retirement, 70 is the time when most religious begin to think seriously abont retiring. Studies show that the life-span of religious exceeds that of the ordinary layman by five to nine years. If there is difference of opinion about a specific age, there is deft-nitely consensns on retirement status. All agree with the statement from the "Older Americans Act," Article 10: 4- 4- Sister Charlotte is Director of Re-search and Funding for the Sisters of Notre Dame de Na-mur; Ilchester, Maryland 21083. VOLUME ~0, 1971 801 + ÷ ÷ St. Charlotte REVIEW FOR RELIGIOUS 802 "Older Americans or Senior Citizens should be permitted the free exercise of individual initiative in planning and managing one's own life for independence and freedom." Such thinking, of course, originates in the basic Christian
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Issue 14.4 of the Review for Religious, 1955. ; Review Religi.ous JULY 1~,5, 1955 To Religious Men . Pope Plus XII Mother St. Bernard . Sister M. Cassilda Grace of Example . John Maffhews Sister Formation ¯ ¯ " Joseph F. Gallen Our Jubilarian Questions and Answers Notes for Contributors Book Reviews VOLUME XIV NUMBER 4 RI::VII:W FOR R LIGIOUS VOLUME XIV JULY, 1955 NUMBER 4 CONTENTS FATHER ELLIS' GOLDEN JUBILEE .1.6.9. TO RELIGIOUS MEN--Pope Plus XII .1.7.0. MOTHER" ST. BERNARD, HELPER OF THE HOLY SOULS-- Sister Mary Cassilda .181 NOTES FOR CONTRII~UTORS .1.9.4. OUR CONTRIBUTORS . 196 THE GRACE OF EXAMPLE--John Matthews, S.J .1.9.7 QUESTIONS AND ANSWERS-- 16. Period to be Covered by Quinquennial Report .2"00 17. Rank of Religious after Re-entrance .2.0. 1 18. Illness and Computation of Years of Novitiate .201 19. Indulgences and Eastern Rite .¯. . 202 20. Typed Ballots for Voting . 203 21. Combining Benediction or Holy Hour with Meditation . 204 RELIGIOUS CLERICAL FORMATION AND SISTER FORMATION-- Joseph F. Gallen, S.J .2.0.5 BOOK REVIEWS AND ANNOUNCEMENTS-- Editor: Bernard A. Hausmann, S.J. West Baden College West Baden Springs, Indiana .2.16 REVIEW FOR RELIGIOUS, July, 1955. Vol. XIV, No. 4. Published bi-monthly: January, March. May, July, September. and November at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter January 15, 1942, at the Post O~ce, Topeka, Kansas, under the act of March.3, 1879. Editorial Board: Augustine G. Ellard, S.J., Adam C. Ellis, S.,L, Gerald Kelly, S.J., Francis N. Korth, S.J. Literary Editor: Edwin F. Falteisek, S.J. Copyright, 1955, 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: 3 dollars a year: 50 cents a copy Printed in U. S. A. Before wr;tincj +o us, please consult notlce on ;nslde back cover. ~ATHER ADAM C. ELLIS, the senior editor of thi} REVIEW, will celebrate his Golden dubilee as a Jesuit on August 31, 1955, at St. Mary's College, St. Marys, Kansas. Father Ellis was born in Buffalo, New York, where he attended St. Michael's Parochial School and Canisius High School. On August 31, 1905, he entered the Society of Jesus at St. Stanislaus Novitiate, Cleveland, Ohio. In August, 1908, he was transferred to St. Stanislaus Seminary, Florissant, Missouri, for his second year of juniorate. His years of teaching as a scholastic were spent at Mar- , quette Academy, Milwaukee, Wisconsin, and at Rockhurst Acad4my, Kansas City, Missouri. He made his philosophical studies at St. Louis University and began his course of theology af the same place. After the second year of theology, he was sent to Spain. There, at Off'a, near Burgos, he was ordained to the priesthood on March 10, 1921. He returned to the United States in the summer of 1921 and spent the following school year teaching at St. Ignatius College, Cleveland, and in the juniorate at Florissant. Then followed his ter-tiansh, ip at St. Stanislaus, Cleveland, September, 1922, to June, 1923. After his tertianship Father Ellis was assigned to special studies in civil and canon law at" St. Louis University. The course in canon law was later completed at. the Gregorian University, Rome, where he received the doctorate in 1926. He has just completed thirty years of teaching canon law: one year at Mundelein, Illinois; three years at the Pontifical Gregorian University, Rome; and the remaining time at St. Louis University and St. Mary's. As a canonist, Father Ellis has used his time, energy, and talent largely in favor of religious. He is a Consultor to the Sacred Con-gregation of Religious, editor of the English edition of Father Creusen's Religious Men and Women in the Code, and co-author with Father T. L. Bouscaren, S.J., of Canon Lau;: A Text and Commentary. Co-founder of this REVIEW, he has not only contrib-uted numerous articles'but has also ans~vered most of the questions. Father Ellis is spending the summer at Canisius College,'°Buffalo; but he will return to St. Mary's to celebrate his Jubilee with a class-mate, Father Michael J. Gruenthaner, S.J. His fellow editors wish him God's choicest blessings; and we are sure our readers join us in this. 169 To Religious Men Pope Pius XII [EDITORS' NOTE: This address was given to the Delegates of the General Con-gress of Religious Orders, Congregations, 8ocieties, and Secular Institutes, in Rome, December 8, 1950. We publish it now because we have had many requests about it and because we think it should be available to the REVIEW. The English trans- "lation was made by Father S. F. McNamee, S.J., and other members of the Mary-land Province of the Society of Jesus.] TO the Delegates of the General Congress of Religious Orders, Congregations, Societies, and Secular Institutes, Rome, 8 De-cember, 1950. 1. The Holy Year, through no merit of Ours, but through the favor of God's mercy, has proved more bountiful in blessings than the fbresight of men had anticipated. In the eventful cycle of its notable achievements, it has manifested the strong faith and richly abundant life of the Church of Christ, our Mother. Your Congress rightly takes its place among the more sigriificantly important events, and Over them your fraternal gathering reflects its own characteristic lustre. To you now We wish to address Our words of affectionate greeting. 2. The annals of church history record no meeting similar to this. Here, for the first time, religious organizations, whose mem-bers have selected as the goal of their lives the attainment of con-summate evangelical perfection, have assembled in large numbers over a period of several days to discuss and weigh the problems of their common interest. 3. It was Our judgment that the circumstances of the times made it altogether necessary to do so. For the changed conditions of the world which the Church must encounter, certain points of doc-trine touching upon the status and condition of moral perfection, not to mention the pressing needs of the apostolic work which you have so widely and so generously undertaken, all these have called you to devote yourselves to" this systematic study and discussion. 4. Your work is at its close. It was energized by careful dis-cussions; it has been prolific in proposals; and it will be no less fruit-ful, We hope, in perfecting the virtues which .will realize your pro-jects. With the resolute cooperation of your wills, the grace of God will enkindle those virtues, the grace, that is, which your prayers and religious acts of self-denial, more especially, because of their burning devotion, those of your sisters in Christ, have already in-voked upon this present undertaking. 5. You have requested the fatherly blessing of the Vicar of 170 July, 1955 TO RELIGIOUS MEN Christ as a pledge of divine guidance and assistance so that your Congress might be fittingly completed and terminated. But before imparting that blessing to you, We think it proper to present to you orally certain thoughts on the religious life which call for an explanation and which, once explained, may serve hereafter as a norm to direct your thoughts and actions. I 6. First of all, it will be useful for Us to indicate briefly the place held in the Church by the religious orders, and congregations. You are, of course, aware that our Redeemer founded a Church en-dowed with an hirarchical organization. For between the apostlds and their successors, with whom must also be grouped their assistants in the ministry, and the ordinary faithful He drew a definite line of demarcation; and by the union of these two elements the structure of the kingdom of God on earth stands firm. Consequently, the distinction between the clergy and the laity is fixed by divine law (cf. can. 107). Interposed between these two grades is the religious state which deriving its origin from the Church has its existence and strength from its intimate connection with the end of the Church herself, which is to lead men ,to the attainment of holiness. Though every Christian should scale these sacred heights under the guidance of the Church, nevertheless the religious moves towards them along a path that is peculiarly his own and by means that are of a more exalted nature. 7. Moreover, the religious state is not restricted to either of the two groups which exist in the Church by divine right, since both clerics and lay persons alike can become religious; and, on the other hand, the clerical dignity lies open to religious and those who are not religious. One would therefore be mistaken in appraising the value of the foundations which Christ laid in building His Church if he should judge that the peculiar form of the secular clerical life as such was established and sanctioned by our divine Redeemer, and that the peculiar form of the regular clerical life, though it is to be considered good and worthy of approbation in itself~ is still secon-dary and auxiliary in nature, since it is not derived from Christ. Wherefore, if we keep before our eyes the order established by Christ, neither of the two special forms of clerical life holds a prerogative of divine right, since that law singles out neither form, nor gives to either precedence over the other. What then the difference is between these two forms, what their mutual relations are, what spcial task 171 POPE PIUS XlI Review for Religious in working out the salvation ~f mankind has been assigned to each, all these details Christ left to be decided according to the needs and conditions of succeeding ages; or, rather, to express Our mind more exactly, He left them to the definitive decisions of the Church herself. 8. Undoubtedly it is according to the divine law that every priest, be he secular or regular, should fulfill his ministry in such a way as to be a subordinate assistant to his bishop. This has always been the customary practice in the Church, and the prescriptions in the Code of Canon Law whic.h deal with the members of religious societies as pastors and local ordinaries make this clear (can. 626-31 ; 454, ~]. 5). And it often happens in missionary territories that all the ci~rgy, even including the bishop, belong to the regular militia of the Church. Let no one think this is an extraordinary or ab-normal state of affairs to be regarded as only a temporary arrange-ment, and that the administration should be handed over to the secular clergy as soon as possible. 9. Again, the exemption of religious orders is not contrary to the principles of the constitu_tion given to the Church by God, nor does it in any way contradict the law that a priest owes obedi-ence to his bishop. Fo~, according to canon law, exempt religious are subject to the authority of the local bishop so far as the admin-istration of the episcopal office and the well-regulated care of souls require. But, even putting aside this consideration, in the discus-sions of the past few decades concerning the question of exemp-tion, perhaps too little attention has been paid to the fact that exempt religious even by the prescriptions of canon law are al'ways and everywhere subject to the authority of the Roman Pontiff as their supreme moderator, and tbat they owe obedien,ce to him pre-cisely in virtue of their religious vow of obedience (can. 499, ~1 1). Indeed the Supreme Pontiff possesses ordinary and immediate juris-diction over each and every diocese and over the individual faithful just as he does over the universal Church. It is therefore clear that the primary law of God whereby the clergy and the laity are sub-ject to the rule of the Bishop is more than sufficiently observed as regards exempt religious, as it is no less clear that both branches of the clergy by reason of their parallel services conform to the will and precept of Christ. II 10. There is another question connected with what has so far been said which We wish to explain and clarify. It concerns the way in which the cleric and the religious should strive for their due 172 Jul~j, 1955 To RELIGIOUS MEN moral perfection. 1 1. It is a distortion of the truth to say that the clerical state as such and as divinely established demands either by its very nature or by some postulate of that nature that the evangelical counsels be observed by its members, and that for this very reason it must be called a state of achieving evangelical perfection. A cleric therefore is not bound by the divine law to observe the evangelical counsels of poverty, chastity, and obedience; above all he is not bound in the same way or fdr the same reason as the one for whom such ob-ligation arises from vows publicly pronounced upon entering the religious life. This does not however prevent the cleric from assum-ing these bonds privately and of his own accord. So, too, the fact that the priests of the Latin rite are bound to observe holy celibacy does not remove or lessen the distinction between the clerical and the religious states. Moreover, a member.of the regular clergy professes the state and condition of evangelical perfection not inasmuch as he is a cleric, but inasmuch as he is a religious. 12. And though we have declared in Our Apostolic Consti-tution Prooida Mater Ecclesia that the form of life followed by the secular institutes is to be considered as a state of evangelical per-fection and recognized as such by the common law of the Church, since their members are in some way bohnd to the observance of the evangelical counsels, still this in no way contradicts wh~it have just affirmed. Assuredly ther~ is no reason preventing clerics from joining together in secular institutes so that by their choice of this manner of life. they may strive for the attainment of religious perfection; but in that case they are in a state of acquiring perfection not inasmuch as they are clerics, but inasmuch as they are members of a secular institute. After all, such an institute adopts, in the way of life it proposes to follow, the evangelical.c6unsels which are proper to the religious state and are ther~ realized-in their highest perfection; but the institute so achieves that end that it is nSt' de-l~ endent on the traditional pattern of the religious state but stands by itself in an external form of life which bears no necessary relation to the perfection just mentioned. III 13. We think it timely now to touch upon some of the rea-sons which the religious state hol~s out to men'as motives for em-bracing it. 14. There are.some.who,assert that the religious state by i~s POPE P~us XII Review for Religious nature and purpose, even though m~riting approval, is nothing but a safe refuge offered to the fearful and timid who have not the strength, to stand u.p to the dangers of life's storms, and, lacking the knowledge, 0r perhaps the will, to face difficulties, are led by their indolence, to bid farewell to the world and fly to the haven of cloistered peace. XVherefore we must inspire self-confidence and reliance on God's grace in those who see.k such idle tranquility, so ¯ that they may overcome these traits of character and attain the courage to face the struggles of common life. Is this indeed true? 15. It is not Our purpose here to evaluate the various motives inducing individuals to betake themselves to the religious life. XY~Te do wish however to indicate the principal and indeed the valid rea-son that should induce one to enter the protected enclosure of the cloister. And it is certainly different from that distorted opinion. stated above, which,-if taken as a whole, is both untrue and unjust. For not otherwise than the resolution to ente~ the priesthood, the resolve to embrace the. religious state, together with a firm constancy in executing it, demands greatness of. soul and an ardent zeal for self-consecration. The history of the Church in its record of the glorious.ochievements of the saints in heaven and of the religiQus institutes on earth, in its account of ~uccessful" missionary enter-prises, in its sketchi.ng of. the Church's ascetical teaching, no less than experience itself, indicates more clearly than the light of day that men and women of indomitable and whole-souled courag~ have flourished in the religious state as well as in the world. Again, do those religious men aiad women who so strenuously exert them-selves to spread the kingdom of the gospel,., who tend the sick, train the young, and toil in the classrooms, shun the society of their fellow men and shut them out from their love? Are not very many of them, no less than the secular priesthood .and their lay helpers, fighting in the very front rinks of the battl,e.for the Church's cause? 16. Here XVe cannot refrain from directing Our attention to another matter which completely denies the false assertion mentioned previously. If the number of candidates wishing to enter the enclosed garden of the religious life is diminishirig, especia!ly among young women, the reason very frequently is that they find it too difficult to divest themselves of their own judgment .and surrender their freedom of action, as the very nature of the vow of obedience de-mands. Indeed some praise as the real peak of moral perfection, not the surrender of liberty for the love of Christ, but the curbingof such surrender. The"norm therefore to be prdfekred in the formation 174 dulv, 1955 TO RELIGIOUS MEN of a just and holy person would seem to be this: restrict liberty only where necessary; otherwise, give liberty free rein as far as possible. 17. We transmit the question whether this new foundation on which some are trying to erect the edifice of sanctity will be as ef-fective and as solid in supporting and augmenting the apostolic work of the Church as was the one which through fifteen hundred years has been provided by that ancient rule of obedience undertaken for the love of Christ. What is now of supreme importance is to ex-' amine this proposal thoroughly, to disclose what lies concealed be-neath the surface. This opinion, if carefully considered, not only fails to appreciate the nature of the evangelical counsel, but it some-how twists it to a meaning in accord with its theory. No one is obliged to choose for himself the counsel of perfect- obedience, which essentially is a rule of life whereby one surrenders the control of his own will; no one, We repeat, be it an individual or a group. They can if they wish conform their conduct to this new rule. But words must be understood and accepted according to their obvious mean-ing; and, if this norm is compared with the vow of obedience, it surely does not possess the same "supreme value; nor is it an adequate expression of the wonderful example recorded in Holy Scripture: "He humbledHimself becoming obedient unto death" (Phil. 1:8). 18. He therefore is deceived himself and deceives others who, forgetting the propensities of the soul and the inspiration of divine grace, offers as a guide to one .seeking advice about entering the re-ligious state only that new norm. Hence, if it is clear that the voice of God is calling someone to the heights of evangelical perfection, without any hesitation he should be invited for the attainment of this lofty purpose to offer freely the sacrifice of his liberty as the" vow of obedience demands, that vow, We proclaim, which the Church through so many centuries has weighed, has put to the test, has properly delineated, and has approved. Let no one against his will be compelled to this self-consecration; but, if he does will it, let no one counsel him against it; above all, let no one hold him back. IV 19. But enough on this point. At the moment, We wish to speak on external works and the interior life. Hardly any question of grave importance for the life of regulars, or for the religious life. in general, has been treated at greater length. Nevertheless We wish to present Our own judgment on this matter. ¯. 20.- It was not mere.chance that brought about in our day the 175 POPE PIUS XII Reuiew ~'or Religious rise and elaboration of the philosophy known as existentialism. The men of our time, when confronted by events which bring up diffi-cult metaphysical and religious problems to be solved, gladly, with-out a thought of higher principles, persuade themselves that it is enough to act. as the exigeficies of the moment demand. But the man who professes our holy faitb refuses to follow such principles and to makeeach passing moment of time his whole concern, hurling him-self head-long into the stream of life. He knows that the "things that appear not" (Heb. ll:l) are to be considered of supre.me worth, are pre-eminently true, and so enduring in the future as to last forever. Yet--be it said with sorrow--though warnings and exhortations have not been lacking, even some ecclesiastics,' not ex-cepting religious, have been deeply infected by this contagion; and, while not denying a reality that transcends the senses and the whole natural order, they esteem it of little.importance. 21. Has this grave and dangerous crisis been overcome? Thanks be to God, We may hope that it has. Certain things which We have Ourselves witnessed, and which events bare made known to Us, offer this assurance. 22. The most active zeal can be closely allied with the quest for the riches of 'the interior life. Two stars that shine in the firma-ment of the religious life, St. Francis Xavier and St. Teresa of Jesus, are brilliant proofs of this. 23. An ~eager external activity and the cultivation of the in-terior life demand more than a bond of fellowship; as far at least as evaluation and willed effort are concerned, they demand that they should march along together step by step. With the growth of de-votion to exterior works therefore, let there shine forth a corres-ponding increase in faith,.in the life of prayer, in zealous consecra-tion of self and talents to God, in spotless purity of conscidnce, in obedience, in patient endurance of hardship, and in active charity tirelessly expending for God and one's neighbor. 24. This is true not only of the individual religious, who really is such in heart as well as in habit, but it is also the reason why communities as a whole are~solidly founded in the sight of God and men, and are deserving of the most generous praise. The Church in-sistently demands of you that your external works correspond to your interior life, and that these two maintain a constant balance. Do you not, both clerical and lay religious, profess that you have~ embraced the state of evangelical.perfection? If so, bring.forth the 176 Jul~l, 1955 TO RELIGIOUS MEN frhits proper to your state, so that the Mystical Body Of Christ, which is the Church, may draw ever-increasing vitality from your strength and fervor. This is the very reason why religious orders totally dedicated to the contemplative life are in their own way necessary to the Church, since they are for her a perpetual ornament anda copious source of heavenly graces. 25. You know, of course, that it has often been remarked that charity to the neighbor is gradually losing its religious char-acter and is becoming secularized. But an honorable and kind treat-ment of others that has no foundation in faith, and springs from some other source, is not charity; nor may it be called Catholic. Charity possesses a. dignity, an inspiration, and a strength that is lacking in mere philanthropy however endowed with wealth and other resources. Thus, if We compare our Catholic sisters who nurse the sick with some others who perform this same task out of mere humanitarianism or for pay, We discover in them something en-tirely different and of higher value. They may at times be inferior to others in technical advantages, and We take this occasion to urge them not only to keep abreast of others in this matter but even to surpass them. But where our religious women, deeply imbued with the vital spirit of their institutes and daily prepared for the love of Christ to lay down their lives for the sick, perform their labors, a different atmosphere prevails, in which virtue works wonders which technical aids and medical skill, alone are powerless to ac-complish. 26. Therefore let those religious orders and congregations that devote themselves to the active life keep ever before their eyes and inwardly cherish all that stamps their souls with the lineaments of holiness and nourishes the fire of the Holy Spirit in the depth of their pure souls. V 27. Dearly Beloved, We wish also to refer briefly to the ef-forts of religious institutes to adapt themselves to our changed times, and to join the new and the. old in harmonious union. 28. When young people hear the statements: "We must keep up to date" and "Our efforts must be commensurate with the times," they are fired with an extraordinary ardor of soul;' and, if they are serving unde'r the standard of the religious militia, they keenly de-sire to direct the efforts of their future religious undertakings accord-ing to this principle. And,.to a certain extent, thisis proper. For it often has happened that th~ founding fathers of religious insti- 177 POPE PIUS XII R~oiew for Religious ,tutes conceived new projects in ordei to meet the challenge which newly emerging needs were urgently presenting to the Church and her works; and in this way they harmonized their enterprises with their age. Hence, if you wish to walk in the footsteps of your pre-decessors, act as they acted. Examine thoroughly the beliefs, con-victions, and conduct of your own contemporaries; and, if you discover in them elements that are good and proper, make these worthwhile features your own; otherwise you will never be able to enlighten, assist, sustain, and guide the men of your own time. 29. However, the Church possesses a patrimony preserved in- .tact from her earliest origin, which is unchanged in the course of 'ages, and which is in 'perfect accord with the needs and the aspira-tions of the human race. The Catholic faith is the most important part of this patrimony, and in the encyclical letter Humani Generis 'We recently defended it from new errors. Preserve most diligently this faith undefiled by any blemish: hold firmly to the conviction that it contains within itself exceedingly powerful forces that can mold any age. 30. A part of this patrimony is the good pursued in the state of perfection; and this you must seek with the utmost zeal, so that °by the use of its methods and resources you may become holy your-selves, and either directly or indirectly make your neighbors also :holy. In this manner they, sharing ever more richly in divine grace, may live a holy Iife and die a holy death. Another factor in this patrimony is the lofty and sublime truth that self-denial for the love of Christ must be considered the only path to perfection. This truth the changing times can never change. 31. There are, however, circumstances, and not a few, when you can and ought to accommodate yourselves to the temper and the needs of men and the age. Indeed to a great extent this has actu-ally been done, and now the task is being completely and perfectly accomplished by our combined counsel~ and plans. As may be seen from the variety of your undertakings both as individuhls and as institutes, you have already initiated many adjustments in schools, in the training of youth, in the alIeviation of human misery, and in the cultivation and promotion of learning. Hence it must be ad-mitted, and Our affirmation admits of no denial, that a vast amount of energy is even now being expended to meet the altered conditions of our era with new and effective resources. 32. Nevertheless, in striving to adapt yourselves to the ex-igencies of the present, it is, in Our judgment, of paramount con- 178 Julg, 1955 TO RELIGIOUS MEN cern that you shrewdly investigate what spiritual forces lie latent in your contemporaries, by what secret,desires they are motivated, and what the true picture .is of their souls. We do not of course mean the picture that manifests their detestable and censurable qual-ities and expresses the tumult of passion and the corruption of vice. But in men as men, and most of all as Christians, though entangled in error and sin, there is not a little good and even a desire for greater good. You must encourage these good impulses and foster these aspirations, being always careful however not to-accept from the world what keeps it wretched and evil, but rather to infuse into the world what is good and holy in yourselves, and in harmony with these salutary longings. Being solicitous therefore for that feeble good in the hearts of others, furbish and develop it, molding from its grains of gold precious vessels and gathering its rivulets into mighty streams. 33. Some think, and perhaps rightly, that three marks are characteristic of our age: amplitude in thought and discussion, uni-fication of plan, and organization and speed in execution. Are riot these three notes also distinctive marks of the Gospel? Are they not characteristic of those who profess the Catholic faith and live ac-cording to its principles? opened to our minds than "All things are yours and Cor. 3:25) ? What closer simplicity and the unity What greater amplitude of vision can be that offered in the words of the Apostle: you are Christ's and Christ is God's" (I unity in understanding and love than the declared to you in the Sacred Scripture: "God, all in all" (I Cor. 15:26) and "Thou shalt love the Lord thy God with thy whole heart and with thy whole soul and wil~h thy whole mind and with thy whole strength . . . Thou shalt love 'thy neighbor as thyself" (Mk. 12:28-34)? 34. To enable us to be swift and spirited, and unhampered by the recollection of perishable things, we are admonished: "No man putting his hand to the plow and looking back is fit for the Kingdom of God" (Lk. 9:62). And if you wish to behold models of virtue in whom these thr~e laudable qualities shine forth, recall tO your minds the Apostle Paul and all those who have been en-gaged in wondrous exploits worthy of an immortal remembrance. 35. Moreover, the ideals which light your way to contempla-tion and action, as well as the goal of the Church's other children, both priests and laity, are the achievement of Christian perfection and the salvation of the human race. For your part, you have at hand the most effective aids, namely, the evangelical counsels through 179 ¯ POPE PlUS XII,. Reoiew for Religious the'profession of your vows of 'religion, and through these by un-remitting warfare you can overcome the concupiscence of the flesh,. ¯ the concupiscence of the ~yes, and the pride of life (cf.I 3o. 2:16), -~ind thus become ever holier and efficient servants of God for the .salvation of mankind. Direct your thoughts and your actions to [reach these lofty heights, "so that being rooted and grounded in 'love" (Epb. 3:17), steadfast in the power of faith and rich in hu- ¯ mility, you may lose no opportunity to lead men, your brothers, ¯ to their Creator and. Redeemer, as stray sheep returning to their Shepherd. 36. Faithful and true to your duty of good example, see to it that your conduct harmonizes with the name you bear, and that ¯ your whole manne~ 9f' life conforms to your profession. According 'to the words of the Apostle of the Gentiles: "Careful to preserve the unity of the Spirit in the bond of peace" (Eph. 4:3), let peace reign within you and among you, among members of the same institute and among members of the same community, and with those of other institutes, between you and all who labor with you and with whom you labor to win men for Christ. Put far from you discords and disagreements which weaken and cripple undertakings begun with the highest hopes. The Church, as a field for apostolic en-deavor, is spread out all over the world; and an opportunity for toil and ~weat is open to all. 37. If the faith of religious is strengthened by the example of a life whose pattern is unyielding observance of the vows, if the priest regards nothing as hard or irksome in his quest for the salva-tion of souls, then the expression of the Apostle when referring to the word of God will also be true of them today, "living . . . and efficient and keener than any two-edged sword" (Heb. 4:13). We recently warned the faithful that in these calamitous days, when the misfortune and grievous want of many is in sharp contrast to the immoderate luxury of others, they should be willing to live tem-perately and to be generous to their neighbors oppressed by poverty. Come then, excel all others by your example in this insistent work of Christian perfection, justice, and charity; and thus lead them to imitate Christ. 38. Finally, with a great hope that the efficacious grace of our Lord Jesus Christ may bring forth from your Congress benefits of enduring value, and as a pledge of our abiding love, We affection-ately bestow upon all here present and upon religious communities everywhere in the world the Apostolic Benediction. 180 4 t Mot:her ern d, I--lelper o[ :he bloly Souls Sister Ma~y Cassilda TAKE the Blessed Sacrament, Mother! Keep Jesus with you!" / Startling words from a priesl~ to a humble religiou's woman! Yet, on the night of fire and consi~rnation following the San Francisco earthquake of 1906, the most unexpected ~became reality; and Mother St. Bernard could not doubt tba'~ this most redoubtable commission was for her. For to bet was held out the veiled ciborium Father Casey had just removed f~om the tabernacle. To her care was being confided in the terrors of that ni~ght the most precious of treasures, to be conveyed to'a place of safety. Our Lord clearl~z willed to accompany and 'protect the bewildered superior and her little community in their wearying flight. They were in sehrch of shelter from the adv~incing fl.ames, laden with what they could save from their abandol~ed convent. Mothe~ St. Bernard helps us to visualize the scene¯ "In the pres-ence of Jesus thus abased, entrusting Himself to me, tears filled my eyes," she writes; "I carried Him close to my heart, with a few of the commumty as escort, while the others saw to the transportation of our belongings. Walking alon'g the crowded streets, we prayed. I adored Christ hidden in my arms. When for a moment I lost sight of the others, my heart cried out in fear .t.o .my[ Lord, and there they were with us once ,more!" He assured them a safe ar-rival at the Church of St. John. Our Lord was theft replaced in the taberngcle and the HelpFrs spent the rest of the night in the base-ment of the church. This cross marking their, recent foundation was destined in the designs of God's providence to be the starting point of great development, for the San Francisco house. The Helpers devoted themselves amongst the homeless and destitute in the camps immediately organized; and, when, in the influenza epidemic of 1918, they showed themselves not only ready, but eager to nurse the plague-stricken, their place was forever fixed in the warm hedrts o]~ the West, from their archbishop down. But who was this religious selected by God fo.r so signal an honor, and how.had His providence T~onducted her thither from the quiet ancestral domain of her parents in sunny France? She was Marie Antoinette de Cherg~ and was born not. far from 181 SISTER MARY CASSILDA Review for Religioias Poitiers, France,. in 1850. There had been time since 1356 for the roar of battle tb die away; but the spirit of chivalrous France lived on in the line of Cherg~s, priding themselves on their loyalty to their traditions and their faith. Her father, Charles de Cherg~ eminent lawyer, archeologist, and writer of his time, was deeply Catholic and an admirable father. A prayer he composed for his sons has come down. to us written in fine French verse. "In Thy goodness, Lord; keep them ever faithful to their family motto; 'Straight on in the path of honor.' " The mother of Marie Antoinette was a pious, deeply affectionate woman, remarkable for distinguished gifts and devotedness in her home. The future Mother St. Bernard's character, ardent in the pursuit of holiness and dauntless in her zeal for the glory of God, can be easily discerned in her noble parents. She was a lovable, gentle child, fond of the games of her age, but already drawn by grace to the "greater things" of the saints. At the age of five, the farewell visit of a Jesuit leaving for the missions in China, and his blessing bestowed on her, left in her soul a grace which, she believed, de-veloped later into her immense desire to be a missionary herself. He had baptized her, child though she was, with the astonishing title of "Mother Abbess"; and it was spontaneously adopted. But her graces ran deeper than this. She found herself gradually drawn toward an absorbing love of God. As her own words tell us, "A mysterious recollection would steal over all my faculties, without my understanding what it was. I thought that everyone experi-enced the same, especially on First Communion day. I would with-draw to pray. I would have wished to be always alone to enjoy our Lord's presence. He seemed near to me in a way quite.different from anything faith or the imagination can produce; it was as if with my eyes closed I was sure someone was near me. Gradually I could think only. of Him." Marie Antoinette had need of a great interior strength, for natur-ally- and perhaps because of her interior favors--she was painf.ully timid, and frequently troubled with scrupulosity. N~ar her there was no one to help her. "I begged Our Lady," she wrote, "to send me someone to guide me in God's Name." Our Lady answered her child by-first enabling her to find in the family library the Spiritual Exercises of St. Ignatius. By these a clear and solid Christian phil-osophy of life laid in her soul a foundation and support for further graces. Then, in the person of an old. friend of the family, 'Father Rabeau, S.J., she found the "someone" she had asked, for as guide. 182 MOTHER ST. BERNARD. He directed her also in her works of charity, visiting tl~e poor and catechising the children of the neighborhood. Finally, seeing that her attractions were leading her toward the religious life, as lived by the Helpers of the Holy Souls, he put her in contact with the mother general. Marie Antoinette found in these religious the ful-fillment of all her desires of perfection and apostolate--even of the missi6ns in China. They lived the dee[i, interior life 0f Ignatian spirituality that she had learned to appreciate; they were zealous for souls, all souls, even those in purgatory, whom they assisted by their works of charity toward the living. Among them a warm family spirit sustained and cheered their apostolate. But it was only at the age of thirty that she was able to over-come a too-loving opposition and break away from her dearly loved family. She entered the novitiate in the old Premo.nstraten~ian Abbey of Blanchelande, where the souvenirs of the former holy monks spurred on the young to fervor. The Society of the Helpers of the Holy Souls had been founded only in 1856 by Eug~nie Smet, of Lille, France. She was born in 1825 of a fine family. The li~¢ely faith and enterprising spirit of the brave Normans was her inheritance. From early childhood she' had been drawn towards the suffering souls in purgatory; and un-accotintably so, for no death had marred the joy of her happy home surroundings. Her education at the Sacred Heart of Lille left its im-print on her; she determined to consecrate her life to God. Purga-tory was calling her, and the thought of it was stimulating her to constant sacrifice and devotedness. As a young girl, in her works of charity, she would leave gifts at the door of the poor or the sick with the written appeal, "Say a prayer for the Souls in Purgatory." Along with her solicitude for these Holy Souls, there was grow'ing in Eug~nie a childlike and ardent devotion to Divine Providence. "He gives me everything," she ended by saying, "I will give Him these souls He wants, and cannot have: I will be God's Providence!~'- This noble ideal awoke in her all her abilities for practical social work. Soon she was forming an Association of Prayer--others be-sides herself must be God's providence--and, thanks to good or-ganizing, she had thousands working for purgatory in many dio-ceses of France. For these Holy Souls she was even ready to tear herself away from her loved home and go to Paris, as she had been invited, to found an order for ~heir deliverance. The saintly Cur~ Of Ars, her counsellor at this difficult time, qualified~ her project as "a thought of love from the Heart of Jesus." When be'hearSt later SISTER MARY CASSILDA Review [or Religious that the rules of St. Ignatius had been granted to her struggling group; he exclslimed, "The poor littles ones, they are saved'!" "ires, throfigh the dire poverty of their beginnings, the disappointments, and anxious searchings inherent in such an enterprise, God was' re-vealing to Eug~nie (now Mother 'Mary 'of Providence) His plan for her work of aiding purgatory. Prayer there would be--and of the deepest !--with " expiation in the form of charity toward the living as the most effective means of helping the dead! The Helpers would give themselves to spiritual and corporal works of mercy, ac-cording to the needs of the country in which they would live, under the direction of the Church. A call to visit apoor woman sick in the neighborhood indicated their most precious means of expiation: care of the sick poor. Other works followed from this: instruction of converts, catechism in parishes, preparing belated bap.tisms, First Communions, confirmations, arranging for the validation of mar-riages, etc. Guilds were soon formed to meet at the Helpers' convent; and, as they became known, cases of all kinds were sent them by priests. The Helpers were launched to succor not on!y the Holy Souls, but all needy, helpless or hopeless ones, by personalized social service. Their works were to be gratuitous. Into the fervor of the early years of the order, Marie Antoinette de. Cherg~ plunged with her ardent desire for sacrifice, fruit of her special graces. There they xvere--all the sacrifices she wished for, and more besides! She had to learn during her novitiate to leave behind her, at the word of obedience, all fears or hesitations, as well as her frequent interior disturbances, and go straight forward, still, honoring the family motto. Her mistress Of novices discovered -%-e. ventually, shall we say ?--qualities of a great apostle glowing under her timid exterior. The occasion appeared in an .unexpected call on Sister St. Bernard to replace another novice for. a catechism lesson to the parish children. The novice companion, who assisted at the course, could not get home soon enough to relate to the mother mistress what she "had seen and heard"; a fire of. zeal had burst forth in Sister St. Bernard's clear exposition of doctrine, enflaming both children--and novice. At the following lesson to the same group, it was the mistress of novices--present to verify the marvel --who was herself enflamed. Soon after her: vows Mother St. Bernard was named superior of the Helpers' Convent at Montm~artre, Paris, built beside the site of the'chapel where-St. Ignatius and his compani6ns had pronou.nced their first vows. In this populous and ignorant quarter of the city, 1'84 MOTHER ST. BERNARD Mother St. Bernard's zeal found full scope for its activity: a transL formation in the neighborhoc~d was achieved. But the mother general trembled at the price being paid. In'a letter to Mother St. Bernard at this time, she wrote, "Dear d~ughter, it is the lack of care of your health and the ardor with which you undertake more than you can" do, that makes you ill. Yoi~ are to obey implicitly the mother in-firmarian; otherwise you will have roe dying of anxiety." Several years of very successful apostolate here and at Liege put the finish-ing touches to Mother St. Bernard's preparation for a more distan~ field of action. She was called, to head a group of Helpers for the first American foundation early in 1892. New. York bad been chosen. In her journal Mother St.Bernard wrote: "On learning the Divine Will I felt both joy and sorrow in my soul. This first step towards the missions rejoiced me, but I was broken by the thought of the sacrifices awaiting me. Lord Jesus, I give you all that I hold dearest!" On the pier at New York on a bright May morning, the new-comers were welcomed by two friends, chosen, it seems; by divine providence to further this latest enterprise of the Helpers. Miss Addle Le Brun and Miss Anne Cronise represented a group of Cath-olic ladies who were eager to have the Helpers extend their work to the United States. They had behind them Father John Pren-dergast, S.J., and Father Robert Pardow, S.J., who, on' visits to Europe, had learned to appreciate the practical character of this new congregation and had urged widely'among their friends that an in-vitation be sent to the mother general to found a house in New York. This appeal had been made, and fell in happily with the Helpers' rule which sends them to any part of the world where there is hope of God's greater service by procuring more efficaciously the relief and deliverance of the souls in purgatory. Archbishop Corrigan's blessing and hearty cooperation had been assured. And so.at last Miss Le Brun, as the chronicle tells us, "is receiving us as long-desired and much-loved sisters; even weeping "for. joy.", She conducted them to the small house prepared for them on Seventh Avenue near Twenty-third Street where other friends welcomed them no less warmly. A letter to the mother house remarks on the delicate it-tentions of their kind reception. ".'. even a lamp was burning bex fore a picture of Our Lady of Providence, Queen of Purgatory; there were flowers, arid holy water! and all. was provided, for the first meals of our little Community. I could never express to yoi~ fittingly the affectionate interest which dear Miss Le Brun and her 185 SISTER MARY CASSILDA Review [or Reli~iou~ family have shown us. Gratitude fills all hearts." ¯ For newcomers, surprises were to be expected. "Think: of it!" one wrote back to France, "the first to call on us after our arrival was a colored gentleman, a tbarming individual! He showed .us how to make the kitchen fire.". Through their refectory window catalogues, advertisements, etc., were flung at almost every meal. On their way across the East River, the ferryman would take no fare. Material help in varied fo~ms came at their prayer through the "visible Providence" of benefactors--it might be "bread," or "coal," or "a desk for Mother Superior's room." At Iast they ended by cry-ing out in return, "Good St. Joseph, you spoil your children!" On June 13, the first Mass was said by Father Wucher, provin-cial of the Fathers of Mercy. Devoted friends had surpassed them-selves in their zeal for the Lord's glory that the tiny chapel might be adequately fitted out in time. During Mass, it was with tears of emotion and gratitude that all present welcomed our Lord. The Helpers were ready now to do their humble part of constructive work in the service of the Church in the archdiocese of New York, discounting such handicaps as the unaccustomed heat, the language (a problem to some), and the :'caresses of holy poverty." To this day they feel how much they owe to the encouragement of the clergy and°the generous help of their friends. From these sources they drew, in great part, the confidence with which they began and the success they later achieved. Only two days did they wait for their first sick call. It was an old Alsatian woman confided to them by their chaplain. She was ~o receive Holy Communion on the Feast of the Sacred Heart, and they were asked to prepare her room. The home was in rehlity an bld shack set up in a small, damp yard. The sick woman was stretched on a low bed--in the midst of discomfort and disorder-- and welcomed as angels from heaven tl-ie "Sisters" who offered to "lend a hand" foi house cleaning and to be "sacristans" for the welcome of the adored Visitor of the morrow. Some sheets, here-tofore unknown in the home, brought a little material comfort; while a new bedspread, some clean towels, and a simple altar adorned with candles and flowers added a note of cheerfulness and hope. "You will come back again, Sisters, won't you?" asked .the sick wo-man; after the ceremony. A hearty "As long as you need us" was her reassurance. Cases of even greater poverty and need ~were soon discovered. .:. A.~Helper writing to he'r mother general makes light of the difti~ 186 dul~!, 1955 ., MOTHER ST. BERNARD culties ¯encountered. "What a pity .we can't make more often ex-. cursions such as we did lately on our rounds! Our visit to Mrs. X ended, we were preparing to climb down the stairs to go next door, but Mrs. X directs us, 'dust go by the roof, Sisters!' And so we did,: and continued down the block by the same route! I wonder how we shall fare this week--the roofs are deep in snow." Father Schleuter, S.d:, chaplain of Blackwe11's Island, sent the Helpers a call for help in his work there. In the Hospital and Home for Colored Incurables, they began their visits of cheering and in-structing, which they continue to this day. Other hospitals have since been added. Their first case among the colored was the subject of another letter of triumph to Paris. Love for the least of Christ's little ones ¯ drew the Helpers to these--so destitute of all in those days. And they realized they were loved by the "new Sisters." Hearts opened at their approach, and soon we read of the baptism of nine little Negro children under five years, along with a good woman whom human respect did not deter from "joining up." They all had been collected in the same street, one which resembled nothing so much as a camp of outcasts. In one home three children slept on fi heap of rags as a bed; no furniture at all was to be seen; the father, doubt-less as bead of the family, ' had the honor of a seat on the window sill. We may easily surmise what an amount of ingenuity and ac-tivity was needed to produce the ten neophytes washed and pro-perly dressed for baptism. These souls and others discovered in the Helpers' visiting needed further attention and spiritual development. Guilds at th~ convent were formed for different groups, and the prompt and" numerous attendance at meetings showed they were appreciated. The "colored ladies" of Friday evenings could hardly be persuaded to go home when the time came. "You tell us such beautiful things, Sister, that we would want to stay all night. No one ever before talked to us like that." Indeed, the impression of. the Helpers was something akin to astonishment as they found they Cguld speak everywhere of religion without fear of indiscretion. Souls seemed to expect the mention of the name of God and an invitation to draw nearer to Him; indeed, they seemed even to long for it. A glimpse of activities on their first Christmas day in New York might give an idea of what progress was being made: (1) several First Communions at the midnight Masses (friends who had,bein. invited to assist had hastdned to fill the chapel);.~(2)-~a.receptidn of. 1,87~ SISTER MARY .CASSIED~. sodalists of ourLady'scheduled' for'~t later hour in.'the morning; ~lnd (3)one fo'r tiny tots (boys and girls)" in the.afternoon--the last ended with a "party" for' all concerned. The bell for Offiice at last put" an end to the prolonged rejoicings, and also to the ceaseless smil-ing and entertaining of the hostesses. Instruction of converts was hnother' item of Helper apostolate. The first soul to be thus tended was a young girl who called and presented to.Mother St. Bernard.a note of introduction from Father Van Rensselaer, S.,J., of St. Francis Xavier's. Another case was that pointed out to us by a ~lesuit with the information; "Protestant woman ill: her "little granddaughter to be brought up Catholic:" A little later the priest asked news of his patient. "She is learning her catechism w'itb much fervor, Father," was the reply. "The child, you mean? . No, the grandmother." "You are .joking, Sister! That can't be! There is nothing to be done with that wo-man . she is a bigoted Protestant." "I can assure you, Father, she is well on the way to" conversion; and it wasn't diffi:ult, either." The 'Helpers' constructive efforts were tending not only to re-lieve misery but to promote development socially and spiritually. First of all, their guilds for young girls and women carried in their programs cultural help fitted to the abilities of their members; sew-ing, languages, singing Under able direction were attractions much appreciated:those displaying talent for music were assisted and en-couraged. A primitive lay apostolate was started among the most fervent members; they were to "bring others," "notify of cases," etc. Italian groups also (of both men and women) received par-ticular attention; soon their Lenten missions were bringing, the re- "treat master immense consolation by the great number of returns to God. As the chapel was filled to capacity, the Helper in charge would give as direction to bet more fervent members, "Don't come tonight; leave your place for that one who needs it more." The formation of the Lady Associates also was a work towards which Mother St.' Bernard's far-sighted zeal turned most .prayer-fully. Favored by God as she was, she seemed to have only to evolve a project in order to draw God's blessing down upon it. Her power was her trust in the "fluidity" of her apostolic 'vocation--its perfect adaptability to.the mentality and needs of America--and in this trust she went straig,ht 6n. The group.of Lady Associates, in the idea of the foundress, Mother Mary of Providence, was called to share closely'in .the Helpers' prayers and. apostolic labors, sharing thus in-their merits for purgatory. From these ~lite were to com~ 1':88~ July, 19~ MOTHER ST. BERNARD the indispensable contributions.towards the Helpers' upkeep an.d works, cooperation in organizing parties or outings, for other groups, companions for the sisters in their visits to .the sick, the poor, or the hospitals. Indeed, it was.no small consolation, for Mother St. Bernard to see certain ones arm themselves with sick-case kit and contribute humble personal service. They bad monthly conferences by the best-known speakers amon. g the clergy, and a three-day re-treat in Lent. By November, 1894, twenty-seven ladies bad already made their .promises of prayer and work for the Holy Souls and bad received their silver crucifix. Mother St. Bernard on this occa-sion stressed their "joy on being received as ou~; Associates, their happiness in the bond of closer union it established with the Helpers." For these souls Mother St. Bernard stood-out as an inspiration and a subject of veneration. One of the first group, who is still living and still a devoted Associate, loves to recall the thrilling im-pression of reverence they experienced when they.stood in her pres-ence. They could not but feel that in the depths of those gentle, smiling eyes was a Presence, whose radiance awed and won them. A ~roof of their esteem for her is found in a life-sized marble statue o(the Sacred Heart erected in memory of her in the convent garden at Eighty-sixth. Street. The uplifted eyes and arms of Christ ex-emplify well her spirit: "That they may know. Thee, the one true God, and Jesus Christ Whom Thou hast sent!" Mother St. Bernard, then, was the life of these varied projects: The generous response of New York Catholics to her zeal w~is the more and more numerous attendance at convent meetings. By 1894 the house could no Idnger contain them. The house itself, moreover, was becoming unsafe: c~uarters must be found elsewhere. This amidst general protestations; "our poor clients were for having the Arch-bishop oblige us to stay!" A' site on East Eighty-sixth Street, be-tween Park and Lexington Avenues, was "deemed suitable, since it placed the Helpers just between their dear poor and the friends not less dear on whom they relied for charitable help. Funds for the moving'were needed; the ladies, volunteered to sponsor a bazaar on the new premises. Let us hear an eye-witness tell of their fervor. "The Octave of the Holy Souls (November 2nd to 9th) :has closed as brilliantly as it began. The Archbishop had had his 'inevitable' absence ex-plained on the invitation cards. The chapel in its feast-day decora-tions gave sensible devotion, and our ladies.' kept it a bower of flowers for the full eight days. A bouquet for our Lord of still more ~189 SISTER MARY CASSILDA agreeable, perfume was the throng that crowded the chapel and drank in the words of Rev. Father Campbell, S.J., former provin-cial of the Jesuits. Father lent himself graciously to all the desires of our ladies for interviews, confessions, etc . " Father Campbell showed his appreciation of the organization by calling it "a great work destined to do much good, one in which good spirit and at-tachment to. their group is far above the ordinary." Nor was purgatory lost to view outside the convent by the Helpers. The Association of 'Prayer founded by Mother Mary of Providence was gathering in treasures for the deliverance of the Holy Souls. The Associates at present are numbered by thousands in each of the Helpers' convents (six now in the United States); they ap-preciate what is being done for their own dear deceased and are glad to obtain for them even more suffrages by participating actively in the "relief" work. For eleven years Mother St. Bernard had been praying, working, suffering, to give God to the souls whom providence directed to her in New York for purgatory's sake. She had loved God as St. John computes charity, for indeed she had "loved her neighbor." She had loved, too, her community; otherwise, how explain the un-failing response of its members to her unceasing calls on them "to relieve the misery of Purgatory by tending the needs of earth"? The fire of zeal that consumed her she knew how to communicate strongly and sweetly to her daughters; they ran gladly in the path she traced for them. But tbey were now to pay the price of further spiritual con-quests by sacrifice. Proposals for a foundation from various quarters :had been set aside by major superiors in favor of St. Louis. Arch-bishop Kane desired the Helpers for his flock, and Mother St. Ber-nard was charged to car'ry help. thither. Consternation reigned 'among her many friends; but Mother'St. Bernard, with ;i group of six Helpers, left in May, 1903, for her new field of activity. They 'found the little house that had been, rented for them on Delmar ¯ Avenue had been stripped by robbers the night.before their arrival. Of whatever furniture or provisions had been collected" for them, 'nothing .remained--and no 'wonder! Not fi door nor a window could, be closed securely; a state:of dilapidation.prevailed. But the exterior had the charm of St. Louis spaciousness' and verdure; the Helpers breathed gratefully an atmosphere of most cordial welcome; ~they,were delighted. Two beds were considered en6ugh .to start with; others'would come. Acarton would arrive correctly address~d.-~".'!.But 9'0 ~lulv, ¯ 1955 MOtHER. ST. BERNARD who sent us that?" would query the Helpers. "You bought it this mbtning," declared the grocery boy delivering it. "Not we, certainly!" "Well, someone just'as "certainly has v'aid for it." The ddnor was never discovered.; The large-l~eartedness of St. Louis Catholics assured the Helpers hearty support, frdm clergy and laity. Bishop Glennon, replacing Archbishop Kane taken sudde.nly ill, was delighted,~ when he heard no distinction of religion, race, or color was mad~ in their works. "You nurse the sick--colored?" he inquired. "Of course!" was the eager reply. The best families, with their deep spirit of faith, were glad show their appreciation of a work for their beloved deceased; g!fts of all kinds flowed in to lighten the rather severe poverty of the first weeks. It must have been great since the ~tory gores, that .the sister cook appeared one day in her superior's room to report a difficulty: she had just one dollar to get the commun!t~' thrbugb day. Mother St. Bernard, in her inimitable way. replie.d, we did not (ome here to eat; we came to save souts!" The incident ended happily, however, for the sister cook; she was called back to have an addition made to her capital. Sympathy was widely awakened. The "new Sisters' " arrival had got into the newspapers. Even bef6re the door bell had been repaired, friendly calls began. "You have come from so far, poor things !--have you been. expelled from France?" '.'The French hav~ such good taste., do you give instructions in millinery? or French?': or just, "Welcome to St. Louis . . . we will help you get started!" Work began at once; calls for nursing the sick around them--or even far from them--were answered. By June the Helpers already had sixty young girls forming a sodality. By October, thirteen ladies had gathered for serious apostolic work, and eight of their daughters and their friends in a group, apart. When the Octave of the Dead was solemnly celebrated with daily sermon and Benediction, one hundred of their friends fillefi chapel, ha.llways, veranda, etc. And their ardor .was no whir damp-ened if the preacher¯failed them unexpectedly; af~er'a wai~ o'f an h~ur and. a half,.they would have Benediction only, .anti depa;t-- l~ving the.work more than. ever! ~ " " ¯ . By. Januar.y .pf.'the next yea}r! sixty-two, colbred" w?.men we)~ attending a "weekly meeting. ¯ In thr~e years: time :(~is.soon as t.hei¯Helpers had settled in. their Review for Religions present home, 4012' Washington Boulevar.d) we read. of two. hun-dred and fifty poor who were~ served'ice cream .and cake at.a party,r How? W.e may 'wonder: All to the credit of.providence and St. 'Louisan generosity ! ,:~. Work. among the colored was pursued with an almost heroic courage. Along the banks of the Mississippi were to be found the poorest and m0,st abandoned of these; some of~the hovels 'were even a menace td~the lives of the religious. One Helper was warned that an infuriated husband was preparing to knife the next Helper who entered his house to care for his wife and cbiidren! The great need of the f~am!ly made the religious discou,n,t the possible danger; she "~ent again. But prudence.would nbt allow her to return--for the present ! The little c61ored children were collected for catechising when 'and where they could be i%u'nd. If a basement that h~id been "their ~e6tre" was needed ~or some other purpose, Helper-and pupils moved off res!gnedly with chairs and benches to the nearest hospitable-- iand still temporary--quarters. From contact with the parents of th~s~ children, bapt!.sms followed, often of whole families. Mother St. Berriard left St. Louis in 1905 to serve her order as foundress of a new house in San Francisco. But l~e} shpernaturai thirst fo.r the" total immolation"of foreign-mission life was not yet slaked. In her corresponderice with the mother ~eneral, allusion was frequeiatly made to China as a much-desired future post. At last ~.h:e latter w~ote her d~ar daughter to be in peace for the present, ~.'for if God Wants you in Chinal He will upset the earth to get you there!" We shill see bow, literally, He was soon to do so. " From the beginning San Francisco was to show'itself a worthy successor of New York and St. Louis as the "Providence" of the He!pets. Archbishop Riordan declared himself ~'their father," and ~ven complained paternally that he v~as not invited to do more for them. Providence also furnished friends, who, for the' sake of pur-gatory and its Helpers, were. glad to help "the Sisters" find a house and begin their charitable works. These were soon in full swing. A p~a~eful apostolate seemed assured them when, at five-fifteen in the morning, April 18 brought i~pon the city the historic earth-quake. When calm began to reappear and Mother St. Bernard was able to write, she began the account of the great catastrophe with the words, "God be praised for ha~cing enabled us to pass through these sad days in peace and joy in Our L'ord! All are saved, and not too exhausted, considering recent fatigues and emotions:" The 192 July, 1955 MOTHER.ST. BERNARD tale of these latter the .Helpers like to forget, remembering only the marked instances of divine protection, the touching, charity they had experienced, and the good they had been allowed to do for "souls. As a matter of fact, once the time of actual danger passed, they found a temporary residence, which promptly become an ark of salvation for many. ,lust a little later, Bishop Montgomery, on a visit to see how they were faring, discovered that the Helpers were making hay while the sun shone. Starting to open a door to the right, be was stopped by "Not~there, Excellency, confessions are being heard!" To the left, a group was being instructed for baptism; upstairs, souls in sorrow and distress had discovered the Helpers and were being consoled and helped. That morning eighty persons had assisted at a Mass said on the stairway; the absent members of the community were on their intensive tours in the camps. His Ex-cellency could only express his satisfaction with his Helpers for their readiness to meet the emergency. The catastrophe, indeed, which had shaken the city, ,bad not less deeply stirred the hearts of the victims: many saw in it the chastening hand of a Father long 9eglected, and were ready to turn to Him, or recognized in the Charity they' witnessed the one true church, and.desired to enter it. It was the happy lot of the Helpers to bring these to the priest. Five camps, each'comprising thousands of souls, were confided to their care;, and," before the refugees were able to find homes, the apostles bad again and again filled their nets wi'th the almost mirac-ulous draughts provided by the Lord; months of labor and fatigue, lightened by accompanying joy. By October a conventual life could be resdmed once more in a house temporarily rented, and the ordinary ,works of their voca-tion be resumed. To these were to be eventually.added extensive work among the French and the Chinese. But it was not to be Mother St. Bernard who would cultivate the new field as she had done in St. Louis and New York. The present shattering experience had seriously" fiffected her health, and she was recalled to Paris by an anxious mother general to be moth~red in her turn. Looking back over the labor of the year, she could say, "Our efforts have certainly borne fruit in Purgatory; and even if We had come to San Francisco only to give to God the souls re-cently converted, and to prevent, as we hope, 'so many mortal sins, ou~ sacrifices would be Well rewarded!" 'On September 19 Mother St. Bernard and a companion arrived once more at the'Jr home-land and were welcomed w. ith the warm affection that character- 193 NOTES ,FOR CONTRIBUTORS Reuieu.~ "for ,Religious izes the Helpers' family life. The time spent there¯ shou!d'~h~v~ been for her an epoch of peace and repose by the°side of her ~beloved mother general; but the Lord's way for her was still alternately one of extraordinary graces of union, and of interior¯ unrest and torment. Temptations, scruples, a too-ankious striving for a per-fection ever eluding her were now a 's~nctifying.fire in which' a last. mystic purification was being accomplished: and graces were being bbught for her apostolate. Finally, the mother general, yielding to the entreaties of Mother St. Bernard, gave her as assignment the missions. 'And in December, 1908, her last journey--this time to China !--was begun. The Helpers had been in that country since 1867, assisting the Jesuits in Kiang-su by training Chinese maidens for their priests' mis-' sionary work, caring for abandoned babies and orphans, and even opening schools for Chinese and European girls. Mother St. Ber-nard was welcomed there as a gift of God to the mission. She was appointed superior of one of the Helpers' convents in Shanghai, to which several European schools and free dispensaries were attacbed. The ~ictive part of her li'fe, ~however, was over; for her health had failed her completely now; but from her room, or even her bed; she' governed her establishment and had the consolation of 'designing and constructing a new altar for the chapel. It was the last time she would arouse and guide the latent abilities of her daughters for the adornment of the I£ord's abode among them. The Jesus she had ever so faithfully served was surrounded to the end by the care of her adoring love. After a long decline, patiently accepted, she went at last to find rest in Him who .had been her "All" in her struggles here below. His sacred name was the last her dying lips were heard to utter. She rests now in the convent cemetery; her remains, a long silent prayer for the welfare of her beloved China. Not es t:or Con!: 'ibutors tin our March number (pp. 104-112) we,publish~d the main part of a new style sheet. The material given here completes the .project.] VII. PAREN 'HESES EN,U.MERAT[ONS 1. Pla~e between parentheses figures or letters used to mark divi, sions of. enumer~ations,run., into the. .text. . :,,~ The,reasons for his resignation were three: (1) advanced age, (2) failing health', and (3) a desire to travel. 2. Pa'refitbe.ses a}e ~sed in pairs except that, when enum~;~d "di@- sions are pa~agrapl~ed, a~single parenthesis is ordmardy"u~ed {6 r94 NOTES FOR CONTRIBUTORS follow ~l lower-case (italic) letter or a lower-case roman numeral; a period is used instead of the parenthesis with Arabic figures and capital (roman) letters. He gave three reasons for not coming: a) He was not sure of the appointed time. b) He had no available transportation. c) He was sick. He 'gave three reasons for not coming: i) He was not sure of the appointed time. ii) He had no available transportation. iii) He was sick." He visited briefly the cities of-- 1. St. Paul, Minnesota; 2. St. Louis. Missouri; 3. Kansas ,City, Missouri. He visited briefly the cities of-- I. St. Paul, Minnesota; II. St. Louis, Missouri; III. Kansas City, Missouri. 3. If one or more of the enumerated items is a complete sentence, a period is the proper end punctuation; if all the enumerated items are. incomplete sentences and do not contain internal pur~ctuation, a comma is the proper end punctuation;if all th'e enumerated items are incomplete sentences and one or more of the items contain in-ternal punctuation, a semicolon is the proper end punctuation (cL the examples above). 4. If a period, comma, semicolon, or dash is needed at the end of a parenthesis that interrupts a sentence, place the mark outside.the parentheses. " Karen did not kfi'ow (or so she said). Here he gave .big strange, thofigh accurate (and' handsomely delivered), ac-count of the disaster. ]['ilton was.b.orn thi~ year of the flood (1894.) ; he doesn't remembe_r, much 5.' If a co, lon,.':question mark, or exclamation pbin~ I~elonks only"to th.e .p.a~[.enth_.~esi~, place the mark inside the p~ir~nth~ses' and end th~ sentence with another mark. : , ,~ : (Helen:) There is something .you'.are forget'tizig! "' '~' :. ' :: ~." .' Karen did not know (or did she?). ¯ :'" ¯ :" "''¢ Yates absconded with:'my fishing tackl~ (the.Scoundrel!;). d a , 6. If a colon, question mark, or exclamation point bel~n~ to the rest of the sentence or to.both the parentheses and the rest of the sentence, .place the mark outside the parentheses. .-" Pe'r6n nientions three ladrones (robbers) : Gonzales, Trega, and the'nameless . butcher. . ": . ¯ ¯ ;.Would.you care to join .us (in othei" words,, will you fake.the.d/ire)~ Chesterton said the most startling thing" ~oh. page 7) ! . ., .:i ¯ 1. NOTES 'FOR CONTRIBUTORS 7. Independent parenthetical sentences are enclosed in parenthese~ and are .punctuated and capitalized just like other independent sen-tences; the end punctuation is placed it/side the parentheses. I had just met the. man. (Oldenburg insists I met him a year earlier. Olden-burg, however, remembers things more or less as he pleases.) We had been introduced by Clesi, a mutual friend. VIII. COLON 1. Use a colon to introduce formally any matter that follbws-- usually matter in apposition. (A dash, less formal, may be used also for this purpose.) : She felt as .you would expect: worried, frightened, perplexed. 2. Use a colon to introduce a clause, that summarizes what has gone before. (A dash, less formal, may be [~sed also for this purpose.) You are to appear at exactly two o'clock; you are to be wearing a green cap; you are to leave at precisely th'ree: o'clock:" these things you must do . exactly and without fail, 3. Use a colon to introduce items tha~ are indented like paragraphs, provided that the introductory statement could stand as a sentence by itself. If the introducto;~z statement., is incomplete, use a dash. He'gave three ~easons for not coming: j ¯" 1. He~was not sure of the appointed time. . 2. He had no available transportation. 3. He was sick. He visited briefly the cities a) St. Paul Minnesota; b) St. Louis; Missouri; ,. c) Kansas ~City, Missouri. 4. Capitalize the first ~vord after a colon whenever you want to introduce formally a complete. :sentence following the colon. ., , The. '.next. questipn ~hat came up.for discussion was: Are the requirements for membership strict enough? . ,. 5. 0 D6 not capitalize the first ,k, ord after a colon, when. y9u are (I) merely giving an example or amplifying a preceding clause or (2) adding'brief iiems that do not make 'a" complete sentence. " Everything ffas~perfect for our walk' to Corona: the day was sun'ny a~id clear; the air grew cooler and scented as we climbed the Divide; and we seemed to have the .whole mountain to ot~rselves. Peace is not an accident:, it is built of law and self-restraint. Be sure to bring,these things .with you: .,swim.ruing trunks, slacks, and tennis shorts. OUR CONTRIBUTORS SISTER MARY CASSILDA, Helper of the'Holy Souls, went to China ~'i~h Mother St. Bernard!add spent the first twenty-five years of her religious life there; the latter part of her life has been spent almost entirely as mistress of novices. 3OHN MATTHEWS and 3OSEPH ,F. GALLEN are members of the faculty, of Wood-stock College, Woodstock, Maryland.: . ?1~,96 "['he ot: l x rnple John Matthews, S.J. GOOD example r(quires at least two persons --.the one Who gives and the one who receives the example. A man gives holy example b~; doing holy deeds; when these virtuous works move another to .imitafe them, that other is said to receive good example. Of course, all fine actions stir men to applaud them; but our human approval may go no further. At times, however, God appoints a worthy deed to serve as a grace. We call it an external grace' because it is a divine gift outside our souls-- for instance, the Bible. Thus when God wills that another's holy action be an example to us, then --and only-then-- can that act of virtue help us to do a like deed in a way leading to heaven. Then'the virtuous deed teaches us. It arouses our admiration. It draws us to imitation. It encourages us. It moves us to good thoughts and resolutions. It can even open up new paths of holiness. In this way a virtuous work prepares our minds and wills to receive from God the actual grace with which we can do deeds of superfiatural worth. So does the grace of example play its part in the divine plan for our salvation. Jesus Christ is our greatest model of holiness, our finest example of virtue. He practiced all the virtues in their fullness -- without defect and without sin. He excelled in love of and obedience to His heavenly Father. Towards men He was patient and merciful. He offered His enemies, a Heart of love. While humble, He evei spoke the truth with,courage. The perfection and harmony of virtue iri-spired all His actions. Rightly do we call one of such perfect holi-ness our greatest grace of example. Moreover, ou~ Lord had a mission to be for mankind the exem-plar of virtue. From ~ternity God the Father in His loving providence had willed expressly that the actio'ns of His Son should be graces of example for men of future ages. H~nce our Lord cafne into the.~orld to model holy deeds for us and to draw us to imitate His example. Our Savior was aware ofthis mission; and He completed it by model-ing ~vety virtue in every circumstafic6 of life--iia the family, in dealing with others, in poverty an'd labor, in honor and tempation, in prayer and pain a'nd death. $6 foi'countlesss'children 6f God, the actions of Jesus have been and are an external grace; throu'~-cen-t- ,197 JOHN MATTHEWS Review for Religious uries to come our Model will offer men the grace of holy example. "For I have given you an example that, as I have done to you, So you do also'[ (3ohn 13:15). Note those last words: "so you do also." Therein the Savior stresses our duty to be graces of example for our fellow men. Jesus has the right to command us; He is our Lord and Master. Yet He did not merely impose on His faithful the duty of imitating Him; He also practiced the virtues Himself: "As I have done to you, so you do also." Christ commands only what He first did. "For unto this are you called: because Christ also suffered for us, leaving you an example that you should follow His steps" (I Pet. 2:21). In the likeness of ,Jesus, we too must give holy example to our brethren. This means, first, that we may not give bad example. Our ac-tions must never be a scandal to others. Hence priests and religious can well challenge themselves. Have I through discouraging advice failed to draw my neighbor to God when I could have? Has my neglect of duty been a bad influence on my flock? Has my failure led others to act remissly? Have my faults disedified those whom God has placed in my charge? We see readily that poor example can be very damaging to our neighbors' faith and .holiness. But our Lord also calls us to be sterling examples to those about us. Thus we are bound in Christlike charity to give .holy example, especially when it is needed to save others from suffering serious scandal or from committing mortal sin. This duty is uni-versal; on all men of all time rests the task of inspiring each other by worthy conduct. Particularly obliged to give good example are those having authority--religious superiors, parents, teachers, civil officials, bishops, and priests. Like Christ, her Head, the Catholic Church has the mission of being the exemplar of sanctity in the world. She must be holy her-self and she must also model holiness for every walk of life. In-deed, ~so clearly was the Church a pattern of virtue in her early days that even the pagans remarked this. "The practice of such a special love brands us in the eyes of some. 'See,' they say, 'how they love one another . . . and how ready they are to die for each other.'-1 Today likewise the Church's children must in .charity offer Christ-like example to those in and out of the fold. As Catholic~, there-fore, it is emine.ntly our duty to live. so virtuously, that God," if Hd wills, may use our holy deeds as patterns for imitation by other 1Tertullian, Apolo~y,'Ch. 3 9. duly, 1955 TH'E GRACE OF F.XAMPLE me'n. Then will Our Catholic life carry on the wonders our Savior did. Our practice of virtue will draw souls to Christ and to His Church. The duty of givin~ example will be an apostolate to our neighbors in the Lord. We will be our brothers' keeper, a good shepherd to sheep outside the fold, a leaven in the mass of mankind, and a flame lighting for men the way to God. Truly is our good example a help to the holiness of others--in the convent, seminary, school, parish, hospital, everywhere. It com-bats evil .example; it challenges bad will; it supplants ignorance (cf. I Pet. 2:12-15); and it offsets that fear of men which keeps the timid from acting rightly. Frederic Ozanam,2 hoping to begin his work amongst the needy, .was so hindered by obstacles that he almost gave up the idea. In search of strength he stepped into a church. There he saw a man praying before the Blessed Sacrament. It was his friend, Ampere, a scientist of renown, a pioneer in the field of electricity; and, from this man's prayerful example, Ozanam drew the courage to work again and finally to found the St. Vincent de Paul Society. The example of Ampere was an external grace, prepared by God from all eternity fbr the disheartened Ozanam. Again, worthy example helps man spiritually because it spurs others to imitation.In 1646, St. Isaac 3ogues, 3esuit missionary, died under the blows of an Iroquois tomahawk. As a young priest 3ogues saw two of his fellow missionaries returning from their labors to Quebec. He wrote3 of them to his mother. "They were barefooted and exhausted, their underclothes worn out and their cassocks hanging in rags on their emaciated bodies.", Yet the sight of these missionaries was an external grace for 3ogues--and the oc-casion of actual graces that made his missionary vocation stronger. He continues in his letter: "Their faces . . . expressive of content and satisfaction . . . excited in me both by their looks and conver-sation a desire to go and share with them the crosses to which our Lord attached such unction." That desire St. Isaac satisfied thr.oug.h torture and martyrdom. A last word. ~oncerns oumelves. God places us where we. can best~gain heaven and lead ot.he~s there. In this vocation all should give and receive holy example. Through the centuries the family heroes of~the Catholi+ Church--Christ, Mary, saintly men and wo- 2James Bro~terick; S.J.,'. Fred&ic Ozanam and His" Society (London: Bu~:ns, Oates f3 Washbourne Ltd., 1933:). . . ¯ -. . 3Dean Harris, Pioneers of the.Cross.in Canada (Toronto: McClelland and Good-child). QU~S.~IONS AND ANSWER~ Reoiew for Religious men and children--have been patterns of virtue for mankind. Today Catholics have the task of carrying on the work of their heroes and of being themselves graces of example for all those God brings into. th'eir daily life. Indeed, the Christian apostle will stand out amongst men as another light of the world, drawing souls to his Savior and his Church. Such a crusade can well be fruitful unto life eternal both for ourselves and our neighbors in Christ. As Catholics, we will also see the holy actions of others. These may not impress us much; indeed, we may even smile at them. When, however, God wills that another's act challenge us, we find heart and mind drawn to praise and imitate the virtuous deed. In this favorable situation God pours into our soul the heavenly strength of His actual grace, wherewith we ourselves can imitate the fine ex-ample of our neighbor. I~ is God who puts .us in the way of inspiring example. In His special care for each soul, He planned that from all eter.nity. We must, then, take to heart the example others give us; for thereby God seeks to help us grow more holy. We should profit by the worthy example we notice, be alert for the actual grace which fol-lows example, and use God's graces, both external and actual, to do those virtuous deeds which delight God and open heaven for us. ( ues ions and Answers 16 In Review {or Religious, XIII (1954), 251, it is stated: "Major superior-esses . . . shall send in their report as follows: . . . In 1956 . . . the super-ioresses of America (North, Central, South)." A doubt occurs to our minds as to whether the year 1956 is to be included in the quinquennial report, which then will be sent to the Sacred Concjrecjation of Rellcjious early in 1957. Kindly let us know. In a decree dated March 8, 1922, the Sacred Congregation of Religious determined the dates for the years in which the quinquen-nial report is to be sent to the Holy See by all religious institutes according to the" prescriptions of canon 510, and it provided as follows: "The five-year periods are determined and common for all religious institutes and they begin with the first day of January, 1923." Hence (he first report to be sent during the year 1928 began with Jantlary I, i923, and ended with December 31, 1927. Simi- 200 4.ul~l7 1955 . . QUESTIONS AND ANS,.WERS lar.ly .the report to be sent to the Holy See during the.year 1956 (nQt 1957) by all religious institutes of women' from the Americas (North, Central, and South) will cover the .entire five-year period beginning with January 1, 1951, and ending December 31, 1955. ml7-- When a sister v~hether temporarily or perpetually professed, who has left the community, is permitted for a good reason to return, should she take her rank in religion fron~ her first profession? Or should she be.' ranked according to her profession after her re-entrance? Supposing that by "left the community" you mean. that sister asked for and obtained a dispensation from her vows, then the an-swer is to be found in canon 640, § 2, which reads as follows: "If, by.virtue of an apostolic indult, he i~ received again into the insti-tute, he must make a new novitiate and profession, and his place, amongst the professed members, must be reckoned from the day of his new profession." On the other hand, "left the community" may simply mean that the sister was granted, an indult of exclaustration, that is, per-mission to live in the world for a time without the religious habit and in subjection to the local ordinary in conformity with the pro-visions of canons 638 and 639. In this case sister remains bound by her vows and the other obligations of her religious profession compatible with her state. She is, for the time being, not subject to the superiors of her own institute, but to the local ordinary in whose diocese she resides, and this even by virtue of her vow of obedience. Consequently, upon .her return to her institute, since she has never been released from her vows, she resumes that rank which she already had when she went out into the world for a time. A novice in a pontifical institutewhich has two full years of novitiate received the habi÷ on August IS, 19S3. During the canonical year the novice spent.twenty-two days in a hospital. Now two questions arise: (I) When does the second year of novitiate begin in this case? (2) What is the earliest date upon which the novice may tak,e first vows? First of all, l~t us recall to mind that' canofi 555; §12, states the foil.owing: "If the 'constitutions prescrib m6re than 6ne ~'ear for the novitiate, the extra time is not required" for the ;¢alidlty of th~ profession, except the constitutions expressly 'd'&la}{ btherwise." Since.nothing was said about such a provision, we may presume 201 QUESTIONS AND ANSWERS Review for Religious that the constitutions have no special provision for the validity of the second year of novitiate. What folloWs~ therefore, applies qnly to the licit profession of tb~ first vows after two years of novitiate. :.- On February 12, 1935, the Commission for the Interpretation of the Code "of Canon Law declared that an apostolic indult is re-quired in order that, the canonical year of novitiate mentioned in canon 555, § 1, n. 2, may be transferred to the second year of novitiate according to § 2 of the same canon. In other words, when there are two years of novitiate, the canonical year must be com-~ pleted dur]ng the first year. A canonical, year of novitiate which has been interrupted by a period of more than thirty days must be begun over again. On the other hand, if the novice has passed more than fifteen days but no~ more than thirty days even interruptedly outside the novitiate'house under the obedience of the superior, it is necessary and sufficient for the validity of the novitiate that he supply the number of days so passed outside. This is the statement of canon 556 regarding thi~ interruption of the canonical year. To complete this canonical year the novice .in question, must spend twenty-two complete days extra in the novitiate after August 15. Hence the second year of novitiate cannot be begun until midnight: of September 6-7. This answers our first question. If the second year of novitiate begins at midnight, September 6-7, thenit will be completed at midnight ~f September 6-7 a year later; and the novice may licitly take his vows on September 7, 1955. Superiors cannot shorten the second year of novitiate (Normae of 1901, art. 75), nor can they dispens~"from a'-certain number of days by reason~of power granted to ',them 'in the constitutions; and the reason is that there is no questio~ here o~ a simple disciplinary norm from which superiors may dispense. However, in the present case,.the superior would be justified in.requesting a dispensation from the Holy See so that the novice ~ay make his first profession of vows aftertwo years with his class on A~g(st 15~ 1955. Are indulgences 9ranted ~y the Holy See limited to Catholics of the Latin rite? How may a Cafh01i~ o~ ~he ,~e~'.rit~' share, ih ~hese indul-gences ff they a~e so I[mffed? Do Cafhofic~ off, he Greek r[fe,have the[r own book on in ences? . ": ,: Since indulgences, pertain directly to'the spk~tual good'of souls, 202 July!, 1955 QUESTIONS AND ANSWERS they must be intended for all Catholics.¯ In this matter there is no distinction between the Eastern and the Latin churches. As far back as December 23, 16'16, Pope Paul V assured the clergy and people of the Ruthenian nation in communion with the Apostolic See that they share with the rest of the faithful all in-indulgences upon fulfillment of the prescribed conditions (cf. Col-lect. Lacensis, II, col. 600 d). Within recent times a certain bishop of an Eastern. rite proposed the following question: "May the faith-ful of the Eastern Rites gain the indulgences granted by the Supreme Pontiff by a universal decree?" And the Sacred Penitentiary re-sponded in the affirmative on duly 7, 1917 (AAS, IX [1917], 198). Since these concessions refer only to indulgences granted to all the faithful by a universal decree, Vermeersch asks a very practical question (Periodica, IX [1920], 67, 68): "May Orientals by the use of scapulars and blessed beads gain the indulgences of the Latins?" He is inclined to the affirmative opinion, even in the case when 'the erection of a confraternity is required. His opinion is based upon an answer of the Sacred. Congregation of Indulgences which d~- clared it was lawful, for the master general of the Order of Preachers without a special faculty of the Holy See to erect confraternities proper to the Order also in churches of a different rite with the previous consent of the ordinary as among the Latins (S. C. Cong. lndulg., dune 21, 1893). There is no special book of indulgences for the Eastern Church. For such indulgences as have been granted by the Supreme Pontiff to all the faithful by a universal decree they may use the official Latin text issued in 1942 by the Sacred Penitentiary.under the ~itle of Enchiridion Ir~dulgentiarum (2nd ed., 1952). This has been ' translated into English under the official title of the Raccolta or Prayers and Devotions Enriched with Indulgences. ~-20-~-" In the case of a small monag:l'i~: chaptei', is it permissible to use fyped slips of. paper for votlncj inlplace 6f hand v~'riffen ones? Some elderly nuns do not ~e~h well:enodcjh:to write, and i~" would 'be very helpful if;they could be cfive~n"the typed namds of all th~ nuns 'enjoylncj ~passlve vblce. 'Our consti÷ufions do not specify "thekind bf ballot to be 'tJs~d b'i,t"onl~, i'hat it is to b~ "~leposffed in :÷heurn.; . .'. To avoid all .confusign~ and any~:pgssible, invalidity of votes because o~ a "lack of secrecy, only blank slips of paper should be.used ,203: QUESTIONS AND ANSWERS Review ~oF Religious in elections, even in the case of a small monastic chapter. When an elderly nun who does not see well enough to write advances to de-posit her ballot in the urn, let her give her blank ballot'io one of the tellers and ask him to write in the name of N.N. Since the tellers are bound to secrecy by oath (Canon 171, § 1) thiff method is proposed by a number of reputable canonists 'such as Schaefer (De Religiosis. ed. 4, p. 242, n. 499, 15), 'Jone (Commentarium in Codicem, I sub c. 169, n. 2, pp. 173-'74), De Carlo (Ius Religi-osorum, n. 125IV, p. 114.), Vermeersch-Creusen (Epitome, I, n. 287) and others. . On account of a very tight schedule it would seem necessary to have Benediction of the Blessed Sacrament on prescribed days during our medi-tation period. Would such a practice I~e considered desirable?. Or would it be better to have Benediction less often and have it outside of medi-tation time?" May a holy hour during which there is exposition of the Bles-sed Sacrament interspersed with vocal prayers and sincjincj be considered as a valid substitute for meditation?' Finally, is it permissible to substitute a second.Mass for par~ of the morning meditation? Geiaerallyspeaking, there should be no conflict between medita-tion period and Benediction of the Blessed Sacrament. The consti-tutidns[ pres~rib'e th~ period of daily; meditation and no superior has the power to dispense in a "~enera! way from this obligation by shortening it. On the other hand, the sisters should not be de-p. rived of the blessing of 'their Eucharistic King on those days when Benediction fs permitted by the local ordinary. Schedules can and sfiould b~ arranged so as to avoid a frequent conflict. In single in-stanci~ s when, o'wing to iin unforseen difficulty, both cannot be had, superiors may dispense from a part of .the meditation period in order to make it possible to have Benediction ~f the Blessed Sac[a-ment. Provided that the holy hour has several periods free for silent prayer, it may be used. for the evening meditation. The chaplain may be ask.ed to provide such intervals for silent prayer. It is hardly c.orre.ct to talk about "substituting a second l~lass for meditation." What the writer has in mind un.doubtedly is the fact that occasional.l~r a "dsiting priest puts .in an. appearance and says Mass during the time allotted to the morning meditation. There is no objection to the religious finishing their meditation during this second.Mass (cf. t~EVlEW' FOR RELIGIOUS XI [1952]-, 3~:~3, q. " 30). , . 20.4 " Religious Clerical Forma!:ion and Sist:er Format:ion Joseph F. Gallen, S.J. [The following article is an address given by Father Gallen at the first Eastern regional meeting of the Sister Formation Conference, held at Fordham University, November 27, 1954. Ed.] thought WE can aptly begin our meeting by borrowing a of P!us XII. There is no doubt that progress has been made in the education and formation of sisters. Our spirit, there-fore, should not be one of discovery and reform but of greater progress. We are to direct our thoughts and efforts, not to the merely necessary or barely sufficient, but to the perfect. The state of perfection implies not only personal perfection but also perfec-tion in God's work. The topic a~signed to me may be entitled, "Religious Clerical Formation and Sister Formation." The comparison is not new. Father Larraona, the Secretary of the Sacred ~ongregation of Re-ligious, stated in 1951 that the teaching apostolate of sisters had a distinctive similarity to the priestly ministry. There is nothing in the Code of Canon Law on the studies or .professional formation of members of lay institutes, brothers, nuns, and sisters. The sarhe silence is verified with regard to non-clerical studies in clerical in-stitutes. The aim of this talk is to give the pertinent legislation, and especially the mind and spirit of the Church, on undergraduate clerical studies of religious men. This is to serve as a basis of con-jecture to the mind of the Church on the education and formation in lay institutes and as a partial foundation for your practical dis-cussions on this same point. My instructions were to emphasize the reasons for the legislation on clerical studies. Since these reasons are not found in the Code of Canon Law but in documents of the Holy See issued before and aftdr the Code, this talk will necessarily be, in great part, a documentation'. I. DURATION OF UND~ERGRADUATE CLERICAL STUDIES Presupposing the completion of high school, canon law com-mands two years of the humanities (first and second year of coi- , lege), at least two years of philosophy, and at least four years of theology for rehgtous dest~,ned for the priesthood. Exact 1y the same norm is .true of diocesan clerical studies. 205 JOSEPH F. GALLEN There is also an added .period of clerical formation immediately after the completion of the seminary course. This period is only of counsel, not of strict obliga.tion.; but it is a counsel strongly urged by Plus XII and the Sacred Congregation of Religious for both diocesan and religious priests. The words of Pius XII to the bishops of the world on this pont are: "We urge you, Venerable Brethren, as far as circumstances may permit, not to rush inexperienced priests into the life of full activity." On the time of this added formation, he states: "Accordingly, We heartily approve the plan. of assign-ing for several years the newly ordained priests, wherever possible, to special houses." "Several years" demand a minimum of two years. The S. C. of Religious had already urged the same practice for religious priests. The undergraduate preparation for the priesthood is thus at least eight years of obligatory study and traini.ng after high school and two years of counselled limited activity and further formation after the completion of the seminary course. The reason for the obligatory duration was expressed in the same words by Leo XIII and the S. C. of Seminaries and Univer-sities: "The preparation for the priestly duties must be long and arduous, since no one becomes familiar with things of such great moment easily or rapidly." The same Congregation also phrased this purpose as follows: "The work of the formation of a worthy ec-clesiastic is arduous and prolonged, but the fruits that are gained are no less useful to the Church and no less consoling to the heart of a bishop." Th~ reasons given by Plus XII and the Sacred Congregations of Religious and of Seminaries and Universities for the highly recom-mended added period of formation are: the dangers that exist at the beginning of the priestly life; the insufficiency of seminary training for the inc'reasing needs of the people; the necessity of training in doctrine, technique, and in the new forms of the apostolate; the need of competent and experienced individual guidance in the min-istry and also in the spiritual lives of young priests: and the need of learning the necessities, dangers, and difficulties of our times. The subjects I would suggest for your though~ and discussion under this betiding are the following: Isn't it in accord with the mind of the Church that the young sister should finish her under-graduate schooling, and training before, beginning to teach? Isn't teaching also a greht work and one that demands.a proportionately long and arduous preparation? 'Is the ill-prepared and unformed 206 July, 1955 SISTER FORMATION teacher in. accord with the 'norm of. excellence of Catholic education stated by Pius XI in his Encyclical on Christian Education and in a letter to his Cardinal Secretary of State: "Catholic establishments, no matter to what grade of teaching or learning they appertain, have no need of. defense. The universal favor they enjoy, the praise they receive, the.numerous scientific works they produce, and par-ticularly the outstanding men of' great learning and exquisite cul- , ture that they contribute to the service of government, to the arts, to teaching, to life finally in all its aspects are more than a sufficient testimonial of their renown." Are religious superioresses guilty of the imprudence that Plus XI censured in religious superiors who wish to abbreviate clerical studies thht they may apply their sub-jects more quickly to the sacred ministry? He declared that the de-fect of such a rapid and inverted preparation can scarcely ever be remedied in later life and that the utility is later proved illusory by the diminished aptitude of the subject for the sacred ministry. I almost sense the familiar rebuttal that springs to the lips of many: "But we need the sisters. What of the thousands of children who must be given a Catholic education?" Let the Holy See an-swer. In an Instruction of April 26, 1920, to the Ordinaries of Italy, the S. C. of Seminaries and Universities repeated a recom-mendation of the. S. Consistorial Congregation that newly ordained priests be assigned as prefects in minor seminaries. One reason for the recommendation was that it would give the young priests one or two years of added study, formation, and initiation in the sacred ministry. The S. Congregation proposed to itself and answered the one di~culty that existed against the recommendation, i.e, the immediate need of priests in the active ministry. The Congregation maintained that this difficulty was outweighed .by the good of giving later a perfectly and solidly formed priest, that the profit of the added formation of one or two years was immensely greater than the good of supplying the immediate necessity, and also that the delay in supplying the immediate needs would be only for one or two years. The system would be in full operation at the end of this time, and the same number of priests would then be assigned yearly to the life of full activity. We can add ,that it appears to be idle to oppose the necessity of teachers against the longer preparation of sisters. The Catholic population in the United States is not decreasing; the de-mand for teachers will no~ decrease in the future. If the longer preparation cannot be given now, when will it be possible to give this preparation ? 207 JOSEPH F. (]ALLEN Review [or Religious We may add here some pertinent and important details of cler-ical studies. Canon law forbids religious superiors to assign any duties to the students of philosophy or theology that would be' an obstacle or impediment in any way to either their study Or classes. Canonical authors are quick to explain that the usual violation of this law is the appointment of such students as 'teachers'or prefects in the schools .of the institute. Furthermore, the Code explicitly grants superiors the faculty of dispensing students from some com-munity exercises, including choir, if this is judged necessary for their advance in study. The length of the scholastic year in clerical studies is nine months, which gives a summer vacation of three months. In a letter of July 16, 1912, to the Ordinaries of Italy, the S. Con-sistorial Congregation decreed that there should be four hours of class daily in seminaries. Four and a half hours daily were permitted only if there was a full holiday each week. These hours were to be broken, not all consecutive. The S. Congregation opposed a greater number of hours as impossible and gave as the reasons: the religious exercises obligatory in seminaries and the interruption of labor and rest necessary to avoid harm to the physical health of the students. Care of the health of the students is to be exercised in all seminaries, and it is at least not unusual for one of the officials to have the spe-cial duty of prefect of health. ¯ Is the life of (he young and sometimes even of the older sister in dark and even frightening contrast to this sensible legislation, regulation, and reasoning of the Holy See? She'is confronted daily with the exhausting task of six or seven hours of teaching young children, of extracurriculaf activities, preparation for classes, several hours of religious exercises, domestic duties in the convent, and some-times of added parochial duties.' She may have to attend classes for her own education on some afternoons and on Saturdays. Her Christmas vacation is frequently¯taken up in great part by a second retreat, and her Easter vacation is sometimes devoted to the annual retreat. In the summer¯she is faced by summer school for her own education, her annual retreat, and sometimes by catechetical schools. In such a regime we can seriously doubt that she.is capable'of being sou,ndly educated' by the extra classes .during the year and the sum-mer school. We can affirm with certainty that sufficient care is not being taken of her physical and mental health and that she is not being given the maternal government demanded by Plus XII. With equal certainty we can hold that her spiritual life is endangered. She is faced by an impossible life. Something has to break; and 208 dulg, 1.o55. SISTER FORMATION experience proves, at least usually, that the first thing to weaker~ in such circhmstances is the spiritual life. II. Pu~post~ OF UNDERGRADUATE CLERICAL STUDIE~ The essential purpose of undergraduate clerical studies is to ed-ucate and train a competent and worthy priest for the sacred min-istry. This purpose was expressed by Urban VIII, in 1624, "that they may later be useful workmen for the Church"; by Benedict XIII, in 1725, "that they may be worthy, skilled, useful workmen"; by Plus X, in 1910, "the formation of a priest worthy of the name." In 1940 the S. Congregation for the Oriental Church made a comparison with regard to this purpose, which we can summa~'ize as follows: If lawyers, civil officials, doctors must study for years and obtain a prescribed degree, if even those engaged in the manual arts must serve a long apprenticeship, certainly the ministers of Christ need a much longer and much more careful formation both because of the sublime dignity of their office and the most important duty of directing souls. Isn't the office of the Catholic teacher also sublime, also most important? That office is to form the mind, the heart, the soul to this life and especially to eternal life. Is the~sister being given a for-mation that is commensurate with her purpose and that can stand unashamed before the preparation required for a lawyer, a doctor, before that demanded and enjoyed by her secular colleagues in the teaching profession? We religious live in the day of a great move-ment in the Church, the renovation and adaptation of the religi6us life, initiated and fostered constantly and intensely by .Pius XII. Doesn't this movement demand that we no "longer look to secular agencies and persons for leadership, that the principle of our life, our work, our advance, our progress be within, not without? If we go into this purpose in greater detail, we realize that cler-ical formation is a training in knowledge and in sanctity. Knowledge is of less import.ance, but it is of great importance. The purpose of the formation in knowledge is not to produce merely a skilled spir-itual mechanic, a man unlettered outside the sacristy and sanctuary. It is the intention of the Church, emphasized by Leo XIII, that the priest be a man of culture, of wide and varied learning. Pius XII stated: "Seminarians are to be formed in piety and virtue and are also to acquire a literary and scientific learning that will later en-able them to exercise an efficacious and fruitful ministry among all classes of citizens. A priest must be thoroughly familiar with 209 JOSEPH F. GALLEN Review for Religious sacred doctrine but he also cannot be. ignorant of the knowledge possessed generally by cultured men of his own nation." To teach is to transmit culture. This is especially necessary in our country and age when, to paraphrase Pius XII, so many men work at machines and a much greater number think and live as machines. Every Catholic teacher should be distinguished by a strong family resemblance to her mother, the Catholic Church, the mother of cul-ture and the devoted parent of the liberal arts. Is the extension, the summer school, the discontinuous type of education of sisters apt to produce a person of information and methods ~ather than one of culture? Is the attainment of culture generally possible except in a continuous, prolonged, properly directed and properly regulated course of studies? " Seminary training is a preparation in knowledge; but, in the language of Pius XI, it is infinitely more a preparation in sanctity. Canon law sufficiently emphasizes this purpose and demands that common life be observed perfectly in religious houses of study, and this under the most severe penalty of privation of the ordination of the students, that only edifying religious be assigned to such houses, that the superior exert constant and careful vigilance to secure the most perfect observance of the religious exercises, that the students be committed to the care of a spiritual director of outstanding pru-dence, charity, spirituality, and religious observance, and that the professors are not only to be competent but also of conspicuous pru-dence and spirituality. The law on diocesan seminaries is perfectly parallel. The pre-eminence of this purpose does not escape canonical authors, who follow Clement VIII in classify!ng the period of cler-ical studies of religious as another noviceship. However, it is espe-cially in the constant directives of the Roman Pontiffs that the preparation in sanctity receive its adequate expression. Leo XIII and Benedict XV aptly summarized the purpose of diocesan seminary training not as mere observance of regulations, not as a mere mor-ally upright life, but as the formation in the students of the living image of Jesus Christ. In the thought of St. Plus X, the purpose of the seminary is to form the student in priestly sanctity, and the distinction between the priest and the merely upright man should be as great as .that between heaven and .earth. This purpose must be intensified for clerical religious, since Pius XII has clearly re-moved any possible doubt from the proposition that it is the ob-ligation of the religious, not of the cleric, to strive for complete evangelical perfectiOn. 210 July, 1955 SISTER FORMATION Thus the training in priestly sanctity, in the religious sanctity of the religious priest, demands this long noviceship of at least eight years. Plus XII stated to a gathering of members of the Society of 3esus: "As a long space of time is required to establish the sturdy oak, so prolonged patience is always necessary for the formation of the man of God. Therefore, the generous daring of young men that impels them immaturely into action must be curbed. Too hasty activity destroys rather than builds up and is harmful both to the subject and to the apostolic works themselves." In law the sister is no less the woman of God. She shares equally with religious men the obligation and the glory of striving for complete evangelical perfection. Isn't she being rushed immaturely into action? Is it conducive to her purpose of personal.sanctification to hurry a young sister into the life of full activity after only a year and a half or two years and a half of postulancy and noviceship? You must be aware that at times even postulants and second-year novices are assigned to this life of full activity. In the case of the novices, this practice, as customarily carried out in fact, is clearly contrary to an important Instruction of the S. C. of Religious. Are these facts in accord with the principle of Pius XII quoted above? In his Encyclical on Sacred Virginity, the same Pontiff demands the long segregation of the seminary and scholasticate for diocesan and religious priests and then asks the question: "What gardener in planting trees exposes his choice but weak cuttings to violent storms that he may test the strength that they do not yet possess? The stu-dents of the sacred seminary and the scholastics are certainly to be considered like young and weak trees that .must first be planted in places of shelter and prepared gradually for resistance and conflict." Shouldn't our age of the equality of woman have proved to us that she is the equal of man also in weakness? That she too needs a long segregation in the shelter of eternal things before she is strong enough to live eternal things even satisfactorily in the attractions and al-lurements of the things of time? III. ONE HOUSE OF STUDIES IN EVERY CLERICAL INSTITUTE The law of the Code is that every clerical religious institute is obliged to have at least one house of studies for philgsophy and the-ology. It is even somewhat probable that each province should have such a house. The same law is true of every diocese for the diocesan clergy. The reason for this norm is that the popes have identified the necessity of a seminary in every diocese with the necessity oLsem- ,JOSEPH F. GALLEN R~oieua Ioi" Religious. inary training itsklf. We may add that a seminary in every diocese and a house of clerical, studies in every religious institute a~e, gener-ally speaking, more conducive at least to spiritual formation and evidently permit greater control, direction, and supervision. This canonical norm prompts the following subject for your thought: Should not every congregation of sisters have its own juniorate where, immediately after the novicesbip, the young professed com-plete their undergraduate intellectual formation and continue their spiritual formation? An observation must be added here. In com-manding a seminary in each diocese and a house of studies in every clerical religious institute, the Church manifests that she has no excessive fear of educational inbreeding: This .difficulty will be overcome by having the juniorate teachers make their graduate studies outside their own institute. IV. EXCEPTION TO THE PRECEDING NORM According to canon law, if a religious institute or province can-not have a suitable house of studies for philosophy or theology or it is difficult to send the students to their own house of studies, t.hey are to be sent to the house of studies of another province of the same institute, or of another religious institu.te, or to a diocesan seminary, or to a Catholic university. In the same circumstances, a diocese is to send its seminarians to the seminary of another diocese or, if they exist, to the common seminary of many dioceses (interdiocesan) or to the common seminary of one or several ecclesiastical provinces (regional). These canons suggest the following thoughts for your consideration: the sending of the junior professed to the juniorate of another province, or to the classes of the juniorate of another in-stitute, or to the classes of a Catholic college or university, or to those of a diocesan college for sisters, or final!y to a central house of studies for all the provinces of the same congregation. One very important caution may and should be added here. A seminary is not a day school. By a seminary or clerical house of studies, the Church means a house where the students reside day and night. Otherwise, their principal purpose, the continued spiritual formation of the students, would hax~e to be classed as a practical impossibility. If we apply this concept to congregations of sisters, the following conclusion seems to be evident: If congregations send their junior professed to classes outside their own institute, these young-professed should reside in the one house of their own institute, under the direction of a mistress of juniors, whose office is to be 212 ,lulg, 1955 SISTER FORMATION analogous to that of the spiritual director in diocesan seminaries and clerical houses of study. If this is not done, the prihcipal purpose of a juniorate, the continued spiritual formation of the young professed, will also be a practical impossibility. A well-known authority on the law of religious, the Dominican canonist Pruemmer, has a per-tinent thought on this matter: "Experience proves sufficiently and superabundantly that clerical studies suffer when the students are scattered in small houses that serve only secondarily for studies; therefore, they are to be assembled in larger formal houses whose principal purpose is the promotion of studies." We can well add that their spiritual formation suffers even greater damage. V. SHOULD THE JUNIORATE, AT LEAST ULTIMATELY, BE Ex- CLUSIVELY FOR SIS:FERS; OR SHOULD THE JUNIOR PROFESSED BE SENT TO CLASSES WITH COLLEGE GIRLS? It is the repeated and insistent teaching of the Roman Pontiffs and the Roman Congregations, also in our day, that there is no such thing as a mixed seminary, that is, an educational establishment for both seminarians and secular students. The words of Pius XI on this point are: ". sacred seminaries are to be used only for the pur-pose for which they were instituted, the proper formation of sacred ministers. Therefore, not only must there be no place in them for boys or young men who manifest no inclination for the priesthood, since such association does great harm to clerics, but the religious exercises, the plan of studies, the method of government must all tend to prepare the mind of the student in the proper manner for the performance of his divine office. This .must be the sacred law of all seminaries and it admits of no exception." There are eminent canonists who maintain that the seminary is not to be classed as mixed if seculars are co~fined to attendance at the classes. However, the S. C. for the Oriental Church declared in 1940: "The doctrinal, moral and ascetical formation of the students is to be imparted in seminaries, that is, in colleges or houses devoted exclusively to the preparation of students for the priesthood and properly established and directed to this purpose." Therefore, the doctrinal formation also is to be exclusively for seminarians. This principle w'as affirmed more clearly for Italy by the S. Consistorial Congregation in 1912 and the S. C. of Seminaries and Universities in 1920: "Care is to be taken also that the classes be reserved to seminarians or aspirants for the priesthood, since the seminary classes, also of minor sem2 inaries, should have the distinctive spirit and orientation demanded for aspirants to the priesthood." The latter Congregation also gave 213 JOSEPH F. GALLEN Reoiew for Religious the essential reason for the principle, w'hich we can sumlharize as follows: As the formatioh of a Catholic must animate every Cath-olic teacher and be the soul of every Catholic classroom, so the for-mation of the priest must animate every seminary professor and be the soul of every seminary classroom; education is formation, not the mere imparting of knowledge; and every class must be a training in both knowledge and virtue. This doctrine of the S. Congregation is certainly not new; it is the basic concept of Catholic education. The reasons for the separation given by popes and the sacred congrega-tions are also: Clerical education is something entirely different from that of the laity and the association of the two is a cause Of loss of vocations, fatal to clerical formation, and the cause of great harm to clerical students. The distinction and separation of ecclesiastical and lay education are to be carefully pondered in the following em-phatic words of Leo XIII: "For this reason the education, studies and manner of life, in brief all that appertains to priestly discipline, have always been considered by the Church as something complete in themselves, not only distinct but also separate from the ordinary norms of lay life. This distinction and separation must remain un-changed also in our times, and any tendency to unite or confuse ecclesiastical education and life with lay education and life must be judged as reprobated not only by the tradition of the Christian centuries but by the apostolic teaching itself and the dispositions of Jesus Christ." Thus the subject for your consideration here is: Should not the classroom for the.young sister also have a distinctively religious spirit and orientation? Should not the religious formation of the sister animate all her teachers and be the soul of every class she attends? Is the classroom of secular girls the suitable place for the education of the young sister just out of the noviceship? VI. FINANCIAL SUPPORT OF JUNIORATES In his Apostolic Exhortation on Priestly Sanctity, Pius XII stated: "What is more, Venerable Brethren, We heartily commend the plans that you will discuss to insure that priests be provided not only with means to meet their daily needs but also with assurances of assistance for the future--as We are happy to see done in civil society--particularly for cases in which they may fall ill, be afflicted with chronic ill health, or be weakened by old age. Thus you will relieve them of all anxiety for the future." If we apply again the principle of comparison, the salary of sisters should be sufficient to 214 July, 1955 SISTER FORMATION provide for their daily necessities, at least all ordinary medical care and old age. It should also provide, at least in good part, for their for-mation. It is inherent and essential in every centralized religious in-stitute that there should be an annual tax on every house for the general and provincial expenses, and a very great part of such ex-penses is the education and support of subjects in the states of for-mation. This tax is a necessary item of thelbudget of every convent, and the income of any convent of a school or institution that does not belong to the institute is to be derived at least principally from the salaries of its sisters. VII. EDUCATION AND FORMATION OF SU~'BJECTS APPERTAINS TO THE INTERNAL GOVERNMENT OF [ITHE INSTITUTE The canons on clerical houses of studyi apply to all clerical re-ligious institutes, even if diocesan. These danons nowhere prescribe. any intervention of the local ordinary; but, on the contrary, they place houses of study under theauthority If the superiors and the general chapter of the particular institute.~l The reason is evident. The education and formation of subjects ih any religious institute, pontifical or diocesan, clerical-or lay, is a!matter that by its very nature clearly appertains to internal government, that is, to the authority of the superiors of the institute. ~he admitted concept of internal government in canon law is that it incl.udes not only the general relation of subje:ts to superiors but also the admission of subjects into the congregation and to the Iprofessions, their educa-tion and formation, appointment to various!offices' and employments, and transfer from house to house. Externallauthority and other per-sons outside the institute may and have h~elped; but the right, the obligation, and the rest{6nsibility for the e~ducation of subjects fall on the superiors of the congregation. I belileve it is necessary to em-phasize this point. In this matter higher religious superioresses are too prone to wait for those outside the institute to take the initiative, whereas they themselves have the responsibility for action. As a brief conclusion, we Imay approp~nate a thought of Pius XI: "There is perhaps nothing that the Church has promoted through the course of the centuries more tactively, maternally and carefully than the suitable training of he~r priests." In our own country, where Catholic educa}ion is so Important a part of the Church and of Catholic life and where sisters are so essential a part of that Catholic education, there is perhaps nothing that we should promote more actively, generously, and prog, resmvely than the proper education and formation of the sisters. " 215 Reviews INTRODUCTION TO THEOLOGY. Theology Library, Vol. I." Edited by A. M. Henry, O.P. Translated from ÷he French by William Storey~ Pp. 306. Fides Publishers, Chicago, 1954. $5.95. This is the first of a six-volume Theology Library, presenting a complete theological synthesis based on the Summa of St. Thomas. The translation of the other five volumes will appear during the next two years. The complete work, the result of eight years of collaboration by forty-one Thomistic theologians under Dominican inspiration, envisages as its audience: priests wishing "to continue to grow in the subject of their specialty"; religious seeking to pene-trate still more the subjects they teach in religion class: the laity in search of a systematic theology fo~ apostolic or professional reasons. Father Putz, in the introduction to Vol. I, after noting a gap be-tween the Latin manuals used by seminarians and the simplified textbook of religion courses, expresses the ~bope that the Theology Library will fill this.gap. Father Henry, the General Editor, prom-ises us no mere rehash of St. Thomas when he announces: "Each contributor has tried to rethink the questions and to present them under a form and in terms, nay, even in categories which are ac-cessible to the modern reader." This is, indeed, a bold promise, one whose fulfillment, especially in what concerns "the categories of the modern mind," will require that rare combination of a thorough knowledge of St. Thomas and of modern thought. Readers, then, will be justified in insisting upon some visible efforts at bridge-building between Thomas' mind'and that of today. Until the other volumes have appeared, one cannot determine how far the Theology Library suits the level of the audience en-visioned. To judge by the first volume, those who have had no formal training in thedlogy will find it very difficult to get the de-s
Issue 14.6 of the Review for Religious, 1955. ; A. M. D. G. Review for Religious NOVEMBER 15, 1955 Jnfecjration . Joseph P. Fisher Community Workshop . ¯ Sister Mary Joselyn Renovation and Adaptation . Joseph F. Gallen Book Reviews Questions and Answers Index to Volume XIV VOLUME XlV NUMBER RI:::VIF::W FOR RI:::LIGIOUS VOLUME XIV NOVEMBER, 1955 NUMBER 6 CONTENTS INTEGRATION--Joseph P. Fisher, S.J . 281 COMMUNITY WORKSHOP OF THE DULUTH BENEDICTINES-- Sister Mary Joselyn, O.S.B . 287 SPECIAL ANNOUNCEMENTS . 292 RENOVATION AND ADAPTATION---Joseph F. Gallen, S.J . 293 BOOK REVIEWS AND ANNOUNCEMENTS-- Editor: Bernard A. Hausmann, S.J. West Baden College West Baden Springs, Indiana . 319 OUR CONTRIBUTORS . . 328 QUESTIONS AND ANSWERS-- 29. Tax on Religious Houses for General Expenses . 329 30. Salaries of Religious to be Assigned to Province . 329 31. Indulgence in the Form of a 3ubilee' . . 330 32. Order 'of Procedure for Former Mothers General . 330 33. Matter for Questioning in Canonical Inquiry . 331 34. Modesty of Eyes . 332 35. Bowing to Superior's Chair . 333 36. Illegitimacy, When an Impediment . 333 INDEX TO VOLUME XIV, 1955 . 334 REVIEW FOR RELIGIOUS, November, 19550 Vol. XIV, No. 6. Published bi-monthly: January, March, May, July, September, and November at the College Press, 606 Harrison Street, Topeka, Kansas, .by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter January 15. 1942, at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Augustine G. Ellard, S.J., Adam C. Ellis, $.J., Gerald Kelly, S.J., Francis N. Korth, S.J. Literary Editor: Edwin F. Falteisek, Copyright, 1955, 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: 3 dollars a year; 50 cents a copy Printed in U. S. A. Before writing to us, please consult notice on inside back cover. Int:egrat:ion Joseph P. Fisher, S.J. ALL good Catholics cry out against secularism--the divorce of God from His world. They rightly insist that God must be made a part of a man's daily life, that God must be brough~t into education, business, government, entertainment--all the pursuits of human life. Men who insist on keeping God out of public life will make shipwreck of human life. If God is kept, so to speak, in church and not allowed to go out into the market place, the business world, the motion-picture halls, the places of government, then man will live most of his life without God and that is sure to be fatal. Although a religious is not likely to be tainted by secularism in the sense in which it is used above, there is a possibility of a some-what similar division in his life between the spiritual and ordinary life. How often a spiritual director finds that young religious going forth from the novitiate or from a period of some concentration.on the spiritual life into the active life feel very uncomfortable in their new surroundings and activities., Often enough they feel as if their spiritual life has evaporated almost overnight. At least it seems to them that they have suffered a great setback in their progress in the life of the soul; and that--naturally for good religious-~causes them concern. They then look upon their present way of life with some-thing like suspicion or even distrust, and they hanker, as it were, for the fleshpots of Egypt. It must be admitted that often, when such transfers are made, there actually is a loss of interest in spiritual things because of the, many distractions that duty and, perhaps, desire of relief bring into the lives of such religious. But much of the difficulty can be traced back to a wrong outlook on the spiritual life. In a sense it is alm0st inevitable that young, inexperienced minds develop a certain attitude on the spiritual life because of the way they approach it. Before they entered a seminary or convent, al-though they had been good Catholics, they had not worked sys-tematically on the spiritual life or used the various spir.itual exer-cises standard among religious. As a consequence, when they are. fa.ced .with a whole .new field of life, the spiritual life, and read. about it in books and hear about it in talks and retreats, they look. upon it as something different from what their lives have been, as 281' JOSEPH P. FISHER Ret~iew for Religious something superadded to ordinary life, as even opposed to ordinary life, as unable to be mixed with ordinary life. It seems a life apart, a sanctuaried life. It is 'lived in quiet, and solitude; it grows by prayer and penance; its natural habitat is the chapel or oratory; it is a plant easily wilted by exposure to the winds of the world. And so, when they do go forth from the warmth of novitiate fervor into the cool atmosphere of the classroom or hospital, they feel a chill. And to their minds there naturally seems a split between ~he spiritual life as they knew it and life as they are living it. But is not all this true? To a certain extent it is and has to.be. But frequently there is a ne'edless and harmful exaggeration, an over-emphasis on certain truths to the neglect of others. We can admit once and for all that the common insistence on silence and solitude and recollection is necessary especially for a beginner in the spiritual !ife. Before entering, religion he probably lived among many dis-tractions, engaging in sports, attending dances and parties, going to mdvies, and in general occupying himself with many such matters; and his life to a 'large extent was sustained by these things. Ob-viously, if they were continued, he would go on being supported by them and would never come to lean on the truths of the faith, the truths of the spiritual life. It is only when these false supports are removed and the noise of the world has faded away that he will be forced, so to speak, to lean on God and the things of God. He will either have to swim in the waters of the spirit or sink; or, of course, remove himself. With this admitted, let us turn to the question of how the harmful exaggeration can be handled. The main element in the exaggeration is that it sets up a di-vision in the life of man. Instead of life's being a whole, it becomes a thing of diverse and even antagonistic parts, parts which are held" together rather mechanically and awkwardly. On the one hand there is the spiritual life, needing its sl~ecial atmosphere, nourishment, and care. On the other hand there is ordinary, natural life with its entirely different needs and demands. Some hold them together rather forcefully; some give up the fight in favor of ordinary life; some, we hope, work out a satsifactory integration. The main error consists in thinking that a man is spiritual, is engaged in super-natural activity, only at certain restricted places and times--for example, at prayer, in chapel. If he is not in such places or doing such things, he is regarded as being away from the spiritual, super-natural life. He may be, but he need not be. So the ideal would be if the whole of life were spiritual, super- 282 November, 1955 INTEGRATION natural, if the whole of life were of a piece, if a man were~always about his Father's business. Is this possible? Can a man conceiv-ably be in such a posltxon that he regards a11 things, no matter what they are, as spiritual, supernatural? Whether he eats, plays, talks, suffers-~can it all, in a true sense, be the same? It seems 'that it was for the saints. St. Paul certainly lived out his exhortation: "Therefore, whether you eat or drink, or do anything else, do all for the glory of God" (I Cor. 10:31). ' The biographer of Brother Lawrence of the Resurrection, a discalced Carmelite lay brother, states: "Everything °was the same to him-~every place, every employment. The good Brother found God everywhere, as much while he was repairing shoes as while he was praying With the community. He was in no hurry to make his retreats, because he found in his ordinary work the same God to love and adore as in the depth of the desert" (Brother Lawrence, The Practice of the Presence of God, p. 53). And it has been told of Jerome Jaegen, whose process .of beatification has begun, that he combined attention to external things and to God in a wonderful way: "It is quite remarkable that just when he was campaigning for office and acquainting himself with his new duties, he was pass-ing through what he calls the first phase of the 'Mystical Marriage.' In this phase, to find her Groom, the soul need only turn to Him within her 'where the seat of consciousness is,' where He is always present. While he was a Deputy to the Diet his mystical life reached its full development. He attained to that condition in which one can simultaneously pay attention both to external things and to God manifesting His presence within the soul" (REVIEW FOR RE-LIGIOUS, II (1943), 359). Such, to a greater or less degree, must have been the outlook of all real saints. Life, theft, can be one, can all be spiritual, supernatural. A man does not have to pass arti-ficiall); from one part of his life to the next; does not have to leave for a time his warm spiritual world and run out, holding his breath, as it were, into the cold world of everyday life, then hasten back before his spiritual life has disappeared. It is true that we have been speaking of the saints, and saints could do what we cannot. Assuredly, but, if there is one thing in which ordinary men can well imitate the saints, it is, in this ideal of an integral life, where all is part of a whole. " . By what means, then, can a religious grow in this integrated way of life? The grace of God, of course, has much to do with it; but, as in most other matters concerning the spiritual life, we must 283 ~JOSEPH P. FISHER Revib~V for . Religiohs do our part. Various means can be suggested which are standard matter in books on the ascetical life. However, we shall endeavor to put them in a way that fits our purpose. The first and most obvious means of making the whole of life spiritual, supernatural, is to have what is called a "good intention." With the proper intention, a man in the state of grace can make all his good or indifferent voluntary acts a source of supernatural merit. Theologians dispute about the precise requisites of this in-tention; but all agree that the more explicit and actual the intention, the better. Fbr our purpose the thing to be insisted on is this:'a man should try to grow in the realization of this really very im-portant truth about the power of intention. He has to see it as an integrating factor in his life, as a unifying principle that assimilates whatever it touches into the supernatural life he leads. In this way a man is aware that all is supernatural, that no matter where he is; what he is doing, he has not left the spiritual world but is busy building it. It is clear that this ability to realize all things as super-natural through the means of a good intention requires a more" penetrating and active faith than is required to accept as spiritual such actions as prayer, visits to the Blessed Sacrament, and the like. The next means that suggests itself is the practice of the presence of God. This subject has been treated at length in several previous articles in the REVIEW 'FOR RELIGIOUS. Here I want to emphasize a certain point of view. For our purpose--a means of integration-- the practice of the presence of God remains a rather ineffective means if viewed in the following manner. (However, .there is a place even for it in the case of those who are learning the practice and know what is the further end they should have in mind.) A person is thought of as going along his ordinary life and then at the sound of a bell or at some stated interval as turning away for a moment from what he is doing and thinking of God. Then back to his ordinary life. A rather crude image may give a clearer idea of this method. It will be obvious how the image applies to our matter. A fish's normal element is water--it is at home in water.' But oc-casionally a fish jumps into the air, an entirely different element from water and one in which the fish is not perfectly at home. The forced leap into the higher and lighter element is for only a ~ery slight bit of time. Then the fish relapses into the medium congenial to it. Certainly such a manner of practicing the presence of God, if it goes no farther, would not help integration. On the.'other hand there is a way of practicing it which would be immensely helpful. 284 November, 1955 INTEGRATION As has been well said, we do not really put ourselves into the presence of God--we are actually there, always there. We cannot get away from God--He is closer and more pursuing than the air we breathe. But, of course, we have to know the facts, realize them, act on them. To this end it is suggested that we read matter on the presence of God and often make a meditation such as the Contem-plation for Obtaining Divine Love. It is only when God becomes, so to speak, the element in which we live our lives--in Him we live and move and bare our b.eing--tbat the presence of God will be an integrating force in our lives. It is important to point out that this practice is not only or even chiefly a matter of the mind; for, obviously, we cannot have God in the focus of our minds con-stantly. However, after much work on our part, He can be, as it were, aIways.on the fringe of our attention--but this must be with-out strain or violent effort. And best of all He can be at the end of all our loves; for in all things we can, if we so wish, love God. God, then, can be the unifying principle in our life, making all our living a whole, and enabling us to pass from prayer to play, from play to work, with the conviction and consequent peace that we are always about our Father's business and our soul's sanctifica-tion. It was no doubt with this ideal in mind that St. Ignatius "came to the following conclusion, stated in a letter he caused to be written to some young students and quoted by Father Lindworsky in The Ps~Icbolog~ of Asceticism: " 'Ou_r father holds it for better, ~hat in all things one should endeavor to find God, rather than that long continuous periods of time should be applied to prayer.' In-stead of devoting themselves to prolonged prayer, the students were exhorted to exercise themselves 'in finding God our Lord in all things, "in conversation, in walking, seeing, tasting, bearing, thinking, and in fact in all kinds of activity, for of a truth the majesty of God is in all things' " (p. 68). When a man has come to such a familiarity with God as St. Ignatius implies in this passage, it is hardly right to speak of the "practice" of the presence of God as if it were one practice more or less in the spiritual life. Really it is a man's spiritual life or at least has the function of a barometer in its regard. "Where thy treasure is there is thy heart also." There can be no doubt about it. Although in treating recollection we shall cover somewhat the same ground we did when treating the question of the presence of God, it seems worthwhile to examine the subject in its relation to integration. A rather common way of looking at recollection is in- 285 ~OSEPH P. FISHER dicated in some such expression, as, "He made an act of recollection." This suggests that the person in question is, for the most part, un-recollected, and then briefly recollects himself. This act of recollec-tion would consist of turning away from the distracting, perhaps absorbing, unspiritual business of the moment and turning to the thought of something pious unrelated to the matter at hand. As was said in connection, with the practice of the presence of God, there is a' place for this kind of thing, but it is not at all the ideal. There would seem to be something strange about the idea that a man i's recollected who recollects himself for brief, flashing moments; and for the rest of the time, most of the time, he is anything but recollected." Would it not be better to regard recollection as some-thing capable of being more pervasive, more continual? Perhaps at least at the beginning of one's endeavor to practice recollection it would be well to change the sense in which the word recollection is commonly used, that is, calling up a spiritual thought of some kind. Would it not get us closer to what we want if we would have it mean the gathering of our powers on what the will of God puts before us.?. My imagifiation, my mind, my will often tend away from what for me is expressly God's will. Holding them to what is God's will for me from the right motive--it is God's will and I wish to fulfill it--would seem to be a fine form of recollection. If I am supposed to pray, I call together my powers and bend them this way; if I am supposed to study, I marshal them on my books; if I am supposed to recreate, I turn them to this end--the motive always being to do God's will, to find God in all things. It is plain how this.again would make for integration. As one grow.s in the power of recollection, one would approach more and more the prac-tice of the presence of God as indicated above. Then God would come to be all in all. It would seem that the form of recollection proposed is espe- ¯ cially import~lnt for and adapted to active religious. If their activity is divorced from their spiritual life, sad, indeed, is their-lot. The harder they work, the farther they withdraw from spiritual progress. But they ought to sanctify themselves by their apostolate. This quires real effort, a real desire for spiritual progress. An integrated life will bring power and peace and spiritual ad-vancement. It is an ideal all religious should work for. It will. not come without effort and the grace of God. Life seems almost too short to mak~ a whole out of the many parts. But here, as in all things, there is a shortcut--the love of God.- 286 Communi .y orkshop ot: t:he .Dulu :h enedict:ines Sister M. Joselyn, O.S.B. i N the fall of 1954, Mother Martina Hqghes, Prioress of the Bene-dictine Sisters of Villa Sancta S~holastic~, Duluth, Minnesota, first projected .the plan ofa workshop for the sisters in which any problem of the community would receive a frank, orderly, and serious discussion under the leadership of an experienced priest. All the sisters were urged to give thought to matters they would like to consider or have ~onsidered. at the workshop; aJad ar.rangemenrs wi~re made to bring a large group--as it happened, about half the community, which numbers more thah four hundred members--to the mother house for a two-d~y institute during the Christmas holi-days. In due time, Father Louis Putz, C.S.C., of the Department of Religion of Notre Dame University, .was engaged as the workshop moderator; and a committee of eight sisters representing different age and occupation groups in the community was appointed to plan the sessions with Father Putz. From a considerable correspondence between Father Putz, Mother Martina, and the committee members prior to the arrival of Father Putz at the mother house, and from a half-day planning session of the committee and the leader after his arrival, evolved the subject matter of the discussions: "the spiritual and temporal good of the commu.nity, with emphasis on the relations between superibr and subjects." It was believed that the over-all subject for discussion should be definite but not too narrowly restricted, should represent some hierarchy of values, yet not be a mere string of non-debatable principles. All the workshop members attended the first general session, which was held in the auditorium. At this time, the ~hairman of the workshop committee sketched the procedure for the remainder of the day's sessions, and Father Putz presented his view of the value and method of.such a workshop, adapting in fact both the technique and the major emphasis of the Catholic Action cell movement :o this group. Father Putz stressed the necessity of rethinking certain practices of religious life in the light of prese.nt day temper but with relation to traditional and tried principles. He also urged that the observe-d.iscuss-act method of the cell movement be applied by the 287 SISTER M. JOSELYN Review ~or Religious sisters in a manner calculated to deepen and intensify the loving union of the community members functioning as a family or ecclesiola within the Mystical Body of Christ. At this time, the committee distributed to all members of the workshop an outline to guide the day's discusssion. The outline (which is appended) was to be regarded as a set of signposts, rather than as "material to be covered." The group was then divided into fourteen small sections by an" ingenious use of colored slips which had been handed out at the door. (Thus the divisions were abso-lutely random.) A meeting room was designated for each small group, most of which numbered about ten to fifteen. Within the groups, a leader and a recorder were informally appointed. The first discussion lasted about forty-five minutes, tending to begin rather timidly but to gain momentum through full participation as time went on. Throughout the session, Father Putz acted as "floating delegate," stopping in at various subgroup meetings. At the end of the morning session, each recorder presented to the entire group the findings of the subgroup to which she belonged. In this manner, conclusions or resolutions or questions were pooled; and it was possible to determine which problems were common to all subgroups as well as to ascertain the different views of a large num-ber of sisters on one general subject. At the conclusion of the first half-day session, certain questions arising from the morning's meet-ings were directed to Father Putz and to Mother Martina, both of whom aimed to focus attention on the general principle (rather than the specific practice) involved. The procedure for the afternoon session of the first day was the same as that for the morning session. At the end. of the first d~iy's discussions, Father Putz and the planning committee worked for several hours preparing permanent recommendations from the recorders' reports, evaluating the pro-cedures, and outlining the second day's program. It was decided that the large outline of the subject for the second day, "the temporal good of the community," instead of being given as a whole to each subgroup, would be divided into fourteen sections, each group re~ ceiving one segment of the topic, as designated on each sister's copy of the outline. (This outline is also appended.) On the second day, sisters engaged in hospital work held (at their own request) special sessions within the larger group, still following, however, the outline given to all. In every other respect, the second day's sessions were conducted" like the first day's. Since tb.e outlines of content are included in this article, it will Nooember, 1955 COMMUNITY WORKSHOP. not be necessary to describe iff detail the development of these topics in the small groups. Mother Martina did state at the closing session that "the discussion has pqinted up four areas which I have under consideration at present: delegation of authority, care of the aged, training of the young, and local and major superior relations." Effort was made by the~ planning committee to obtain an over-all picture of the participants' reaction to this first community work-shop; to this end the committee prepared and distributed at the last session a short questionnaire (appended) to be answered anony-mously by all who wished to do so and left in a designated place. The fact that many sisters had only a-few moments between the close of the workshop and their departure from the mother house may have a relation to the number of questionnaires turned in. Ac-cording to the committee's digest of the returned sheets, the seventy-nine respondents stated unanimously that they liked the workshop. Seventy said they would like another workshop (nine others did not answer- the question). More than thirty sisters suggested that they liked the workshop because it was an opportunity for each " sister to present her opinions and to hear the thinking of others on common problems, resulting in an intensified community spirit and a unity of effort for the common good. Others thought that "the earnest and high ideals so generally manifested among all the sisters gave a boost to one's courage and spiritual striving." Thus, the workshop "gave a real stimulus to live the ideal life of a religious, and it served as a fine personal examination. It stressed the idea that each individual sister, as a member of the Mystical Body, must help to make our Benedictine family a happy, ideal one." Others answer-ing the questionnaire noted that they liked the facts that "topics and discussion were handled objectively" and that "respect for the personality of each individual sister was stressed." Thirty-four sisters thought the qualifications of a superior had been adequately dis-cussed; forty-four= thought the relations between superior and sub-jects had been adequately discussed. In the appropriate sect!0n of .the questionnaire, many valuable, constructive suggesti~ons for improving future workshops were in-dicated by the participants. Adverse criticism~ of the workshop gen-d~ ally i~ciffd~d t~orelated t~oint.si in'light 6f th.e tjm'.e, available, too many topics were listed for. d!~.c~ssion,: .a.n.~do,. c.onsequently, some of the discussions were {6b general. A "desire whs manifested to con-tinue discussion of these subjects at a future date.~ It was also.sug-gested :.that,, the,, recommendations.,-of., the. ,-w. orksl-;£i~,] b~ ". ~:.m~riz4d 289 SISTER M. JOSELYN Reuiew for Religious and distributed to each sister and that'in the.coming year each mem-ber of the community take.note of "topics for future workshop dis, cussions. Among suggestions for future workshop subjects, the majority of sisters included the discussion of "the greater spiritual growth of our community through an interpretation of the Holy Rule and how to apply it to our daily life in modern times," "how we can better fulfill our end in religious life," and "how to balance the active and contemplative aspects of .our life." THE SPIRITUAL COMMON GOOD HOW TO PUT THE SPIRIT OF CHARITY INTO OUR RELIGIOUS FORMATION A, Prayer in general I, How to make the necessary ada.ptations to our community exercises a) Normal times b) Vacation time c) In sickness 2. .How to teach goqd prayer and help 'others to pray well. a) Piling up non-essential devotions which interfere with the true spirit of prayer 3. Penitential obligations at times of ember days and fast days a) How to keep in the spirit of the Church b) Charity iri fulfilling our obligation c) Humility to ask for dispensation0if we n~ed it 4. Obligation of silence and recollection in view of charity a) Maintaining silence outside of recreation time b) Charity toward those who must talk during silence time to relieve tension B. Spiritual formation in terms of.spiritual reading 1. H6w to translate the Gospels into life and action 2. How to make our life liturgical 3. \Vhat kind of spiritual reading makes the'liturgy richer and unifies our life as a community and as an, individual II. SACRAMENTS ¯ A. Eucharist 1. How do we prepare as a community to celebrate thoughtfully the Sacrifice? B. Penance 1. How to make an intelligent use of the sacrament of penance OUR RELA;FIONSHIP TO THE COMMUNITY A. How to promote in the community the unity of charity 1. Attitude toward one another 2. Toward superiors 3. Particularly to speak up where, it is necessary and calied for in Chapter and outside of Chapter TEMPORAL COMMON GOOD Groups 1, 2, 3, 4 I. THE SUPERIOR A. Do we look at the office of~superior as an honor and not a service? 29O November, 1955 COMMUNITY WORKSHOP Bo Is the superior submissive to her higher superior, or is she jealous of her own responsibility ? Is she choosey in observance o~ canon law? Distribution.of house duties, assignments, etc, 1. Prudence and fairness in distribution of house duties 2. Partiality or favoritism--allowing cliques to develop 3. Keeping peace by letting sisters do as they please 4. Playing up to flattery 5. Regarding sisters only as subjects who must obey 6. Suspicious of actions of sisters, judging interior sentiments 7. Overloading the willing Groups 5, 6, 7, 8 ' E. Does the "superior take the trouble to know all abou~ "each sister, her temperament, aptitudes, interests, in order to help her? 1. Does she try to develop the personalities of the sisters? 2. Does she have confidence in the sisters? 3. Does she lack discretion with the sisters? 4. Does she have objective rather than subjective attitude? F. Does the superior make herself inaccessible to the sisters? G. Is the superior w!lling to rethink the'function of the community? H. Are'subjects prepared technically and spiritually for their responsibilities? 1. Do you think obedience will cover inc'ompetence? 2. Do you act as though the office of superior gave universal competence? 3. Are young religious allowed to come to responsibilities for which they may be capable? 1. Spending" money for luxuries or extras and not buying the essentials for school or mission !. Confusing the spirit of economy with spirit o~f poverty 2. Being overconcerned about food, clothing, rooms Groups 9, 10, 11 II. CHOICE OF SUBJECTS A. ~ccepting postulants without sufficient health, intelligence, or social ap-titudes B. Accepting religious into profession who are not fitted for community life C. Minimizing obligations of religious life for sake of attracting vocations 1. Spirit of sacrifice, motive for entering 2. Appeal to generosity 3. Indiscretion in fostering vocations. Groups 12, 13, 14 III. IV. RELATIONSHIP WITH THE CLERGY A. B. C. Do Relationship between principal and pastor Relationship between subjects and priests ¯ Willingness to advise clergy of indiscreet giving of gifts as tokens of ap-preciation Pastors and subjects channel activities through superior or principal Money collecting in Catholic schools 1. Red Cross, Red Feather, Sales, contributions, etc., etc., etc. 2. Sisters going into business for themselves RELATIONS WITH EXTERNS A. Civil law 1. Expecting privileges because we are religious 291 SISTER M. ,JOSELYN 2. Untruthfulness---cheating in filling out blanks, etc. 3. Apathy toward voting or in political affairs Parishioners 1. Making our friends on basis of prestige and money 2. Asking them for favors--rides, etc. 3. Hanging on to them after you are removed from the mission a) Writing to them b) Visiting them, etc. Are you a Superior__ or Subject~ EVALUATION FORM 1. Did you like the workshop? Yes. No. Why? 2. Do you think the qualities of a superior were adequately discussed? List qualities unmentioned. 3. Was relationship between superior and subject adequately discussed? 4. Give suggestions how you think ideas gained from the workshop can be put into practice in the community. I. 2. 3. 5. List any topics on superior-subject relationship of interest to you which were not discussed at this workshop. 6. Would you like future workshops? If so, suggest topics. 7. How could future workshops be improved? 8. Would you be interested in starting a study group on your mission? SPECIAL ANNOUNCEMENTS t:ather Gerald Kelly, S.J., editor-in-ch~e~ of the REVIEW FOR RELIGIOUS suf-fered a severe heart attack on October 4. He is slowly recovering from it in St. Joseph's Hospital, Kansas City, Mo. Prayers for his successful recovery will be welcomed. In September, 1931~ a hurricane and the subsequent tidal wave destroyed St. John's College, Belize, British Honduras, and took the lives of eleven Jesuits and twenty-two.of the students. Considerable other damage was done in this mission of Missouri Province Jesuits. In October, 1955, the hurricane Janet brought fur-ther disaster to the mission. Kindly remember the Belize mission in your prayers. The Dominican Rural Missionaries, whose work in Louisiana was described in our July, 1954~, number, page 217, were victims of another kind of tragedy. On January 16, 1955, the entire' community of their convent at Grosse Tete, Louisiana (three sisters and an aspirant), were killed when their statio._n wag'on was struck by a freight train. The three sisters were killed instantly; the aspirant sur-vived one day. This congregation is interested not only in prayers a'nd in more vocations to their own institute but also in finding young women who would be inte'rested in" helping t~em as ~ay al~ostles. " If ~U hav~ "pertinent information' for them or wish further information ~igm th~'m~" ~vrite tS: Si~'ter Marie Elisabeth, O.P., Our L~dy of Father Titus Cranny S.A has prepar~ed a small volume entitled Father Paul, Apostle o~ !.Tn~t~l. Th,s paper-bound volume" would make good background read-ing for the Chair of Unity Octave, 2anuary 18-25. Graymooe Pre~, Peekskill, Renoval:ion and dapt:at:ion Joseph F. Gallen, S.J. THoEf imtphoer traenlicgeio oufs tlhifee mmoevr~eimtse anntd o rfe rqeuniroevsa rteiopnea atendd pardeasepntatatitoionn. The purpose of the present article is to give a synthesis.of the movement, to clarify its concepts, and to emphasize its principles, spirit, and more practical headings. The originality of the article, if any exists, will thus be in its arrangement, not in content. The article is directed more particularly, but not exclusively, to lay in-stitutes of brothers, sisters, and nuns. I. RENOVATION The concepts of renovation and adaptation, as usually expressed by authors, partially coincide. If we separate them, renovation is to be conceived as the intensification of the entire ~eligious life of every individual religious and of every institute. This implies a greater personal conviction, esteem, and practice of the life of re-ligious sanctity, a more universally active zeal, a deeper sense of re-sponsibility, and a greater consciousness of the necessity of progress in the works.of the institute. In a word, renovation is a universal renewal of fervor; the movement under this aspect is primarily inspirational to a more perfect realization of the ideals of the re-ligious life. Renovation is more important than adaptation. It is idle to expect that a mere change of laws and observances will make an institute holier or more effective in its apostolate. Renovation is a prerequisite to adaptation. It has been well said that only the fervent can adapt. Proper adaptation demands clear spiritual visiqn and the humility to admit that something may be better than what we have been doing in the past. A conspicuously universal renova-tion is also difficult of attainment. An anonymous Camaldulese monk may be guilty of the exaggeration of pessimism, but he is not completely lacking in realism when he writes: "From experience we know that the exhortations of superiors, circular letters, conferences, constant vigilance, rewards, and corrections are very infrequently effective. Older religious have habits that are too deeply rooted; with difficulty they return to the path of full observance, even when convinced of their mistakes. The young more readily follow the 293 JOSEPH F. GALLEN Review for Religious careless, the mediocre, who ordinarily are in t~e majority, while the fervent are everywhere pretty much a small minority.''1 II. ADAPTATION Adaptation is change. A law, regulation, custom, practice, ob-servance, or manner of thinking and acting should be changed when it has become harmful or useless for the end for which it was in-tended, when a certainly better means can now be found for~that end, or when another means is demanded by the sound progress, necessities, or problems of our age. The/fundamental necessity for adaptation is that the world in which we live and for which we work has changed greatly in practically every aspect. Hospitals of today are vastly diffe~erit from those of a hundred years ago. We have adapted in the care of the sick and in many other things; the goal now is to extend the principle of intelligent and prudent adap-tation to every aspect of the religious life. Adaptation is not reform, mitigation, or relakation. What it excludes is the principle of un-swerving material conformity to everything done in the past. It presumes that the old is good but does not refuse to abandon the old for something certainly better; it does not identify the modern with the good nor does it hold that the modern or new is necessarily evil it believes and emphasizes that there are immutables in religion but also that not all thing~ are immutable. Adaptation is life and recognizes that the la'w of life is gradual change and a mixture of the old and the new. The two evident errors in this matter have been expressed bY Plus XII as the childish and immoderate hankering after novelty and the solidifying of the Church in ~a sterile immutability.2 The errors are thus excessive conservatism and the desire of change for itself, a blind attachment to tradition and the scorn of tradition, no ~hange whatever and intemperate and imprudent .change. Authors describe the former as a scelerosis, a lack of life, incipient death, the latter as worldliness and naturalism. Adaptation is thee responsibility primarily of higher superiors. It should be accomplished according to the general norms g, iven by the Holy See, but it is not to be ex-pected that the Holy See will take upon itself and impose the hdapr tations necessary in each institute. Adaptation should be carried out prudently and in a spirit of calmness, peace, and unity. How- 1. Acta et Documenta Congressus Generalis de Statibus Perfectionis (Editiones. Paulinae), III, 603. 2. Ibid., I, 33. 294 Nooember, 1955 RENOVATION AND ADAPTATION ever, the good of the institute is to be the supreme norm of action; and it is a fact of experience ,that some religious will oppose the most evidently necessary changes. III. WHAT CANNOT BE CHANGED The following are of their very nature excluded from adap-tation : 292 1. 2. 3. 4. 5. 6. The general purpose of the religious life of complete evan-gelical perfection. The three religious vows and their essential objects, purpose, and spirit. The mortification and prayer necessary for the attainment of the purpose of the religious life. Anything commanded or forbidden by the law of the Church. The distinctive and solid spirit of the particular institute. Anything certainly essential or fundamental in, the pa.rticular institute. IV. MATTERS TO BE EXAMINED FOR POSSIBLE ADAPTATION It would be an evident exaggeration to say that eve.rything listed below should be matter for change in every instifute, All the mat-ters listed have been mentioned and more frequently emphasized in the discussions on adaptation. The list is a~range~ in the order of the concrete importance of the topics in the judgment of the writer. 1. Greater care in the admission of candidates arid more de-cisiveness in the early elimination of the unsuitable before perpetual profession. 2. The establishment ofa juniorate for sisters immediately after the noviceship, in which the young professed will com-plete their undergraduate education or training and continue their spiritual formation. 3. A sounder doctrinal formation in the postulancy, novice-ship, and juniorate. 4. The elimination of the prominent externalism and for-malism. 5. Proper concept of the founder or foundress. 6. Greater attention to the purpose and spirit of the vows rather than to their mere obligation. 7. A schedule of prayer that gives proper~ emphasis to mental 29,5 JOSEPH 1=. GALLON Reoieto for Religious prayer, is sufficiently liturgical, and not excessive in the quantity or in the importance placed on vocal pra~yer. 8. The direction of the works of the institute to the n~eds of our time, which in most institutes will consist of an emphasis on the works for the poor and the working class. 9. A horarium that is less contributory to tension and pro-vision for proper daily, weekly, and annual rest. 10. Greater care in the selection of and a previous training, if possible, of local superiors and novice masters and mistresses. 11. A government that is more spiritual, individual, paternal or maternal, and not lacking in the necessary firmness. 12. Establishment of a tertianship and, perhaps, 'of a period of recollection before perpetual profession. 13. Greater emphasis on maturity, a sense of responsibility, dependability, efficiency, and proper initiative in the train-ing of religious. 14. Simplification of the religious habit. 15. Higher intellectual standards in continued study and prepar-ation for classes. 16. Elimination of the continuous rotation of the same superiors. 17. Greater mutual knowledge, cooperation, and attention to the interests of other religious institutes. 18. Possible extension of the period of temporary vows to five years. 19. Pertinent canonical matters.' V. EXPLANATION OF MATTERS OF ADAPTATION 1. Greater care in admission. The principle of St. Plus X that there is no greater cause of the weakening of religious discipline than the careless admission of candidates ~s of universal validity.3 The fundamental defect here is the failure to grasp and act on the evident principle that anyone lacking the suitability for the life and works of the institute does not possess a vocation for that institute. The grace of the omniscient God is not moving anyone to a state of life for .which he is not fitted. Therefore, the need for religious is never a justification for the admission or retention in the pro-bationary states of those who do not possess the capabilities for the particular institute. The modern innovation proposed under this heading is that 3. Epistle, Inter Plura, May 31, 1905, to the.Abbot General of the Order of Re-formed Cistercians, Ench&idion de Statibus Perfectionis, n. 248. ~ 296 November, 1955 RENOVATION AND ADAPTATION of psychological testing. A principle of adaptation is that we should be wil.ling to accept all that is, good in modern progress. Such test-ing, when practicable, can be an aid; but it will never exclude the necessity of the considered and experien,,~ed judgment and proper ¯ firmness of a competent higher superior. To me it is also a certain fact of experience that the great majorityI at least of the outstand-ingly difficult cases were sufficiently evident to such a judgment either before admission or at the latest during the probationary states of the religious life. 2, 18. Establishment ot: a juniorate for sisters and extension ot: temporarg profession. The completion of the undergraduate studies of sisters immediately after the noviceship is necessary for their own spiritual, intellectual, psychological, and physical well-being, and for the maintaining and elevating of the standards of Catholic edu-. cation. Plus XII manifested to superiors his keen desire that the schools taught by sisters be the very best and also stated that the training of all sisters should put them on an equal footing with their secular colleagues: The Sacred Congregation of Religious af-firmed that it is rash to expect a subject immediately after the almost exclusively religious formation of the postulancy and noviceship to be a teacher and much less a serious educator, even for very young children. This demands suitable preparation, and the S. Congre-gation insisted that such training was to be given despite the im-mediate need for teachers. It is evident that the assignment of postu-lants and second-year novices as regular teachers is an even greater abuse. ~ This heading reveals another distinctive principle of the move-ment of adaptation, which is that of the elevation of the spiritual, intellectual, cultural, and professional equipment of religious. It is also a very apt illustration of an even more fundamental norm of the movement--we cannot reasonably continue to do everything in a particular way just because it was done that way in the past. Educational and professional demands are much greater today; they must be met with much better preparation. The entire matter of the juniorate in this country is 'being ad-mirably promoted by the Slster-Formatlon Conferences of the Na-tional Catholic Educational A~sociation. This also exemplifies a principle of the movement. Adaptation is vital action; it is life, action, and progress from within. The attention given to the intellectual and professional train-ing should n'ot obscure the even greater necessity of continued spit- 297 JOSEPH F. GALLEN Review ~or Religious itual formation in the juniorate. An equally urgent need of young professed is that of-competent and prudent guidance in the difficult adjustment of the first'years in" the acti~ce life. This will demand the continuation of the office of a mistress of junior professed for at least two years after the juniorate. The juniorate will consume all or most of the u~ual three-year period of temporary vows, and thus the question :can arise whether this period gives sufficient testing in the active life before perpetual profession. The ready solution is an extension of temporary pro-fession to five years. In such a system the Code of Canon Law per-mits a prolongation of only one year. This is a change in the con-stitutions and should be decided upon only after serious reflection. It demands the approval of'the Holy See in~ pontifical institutes and that of all ,the ordinaries in whose dioceses the congregation has houses in the case of diocesan.institutes; 3. Sounder doctrinal spiritual formation. Sufficiently common defects .in American novitiates are the application of' the postulants and second-year novices to the external works of the institute, the excessive employment of both classes in domestic duties, the small amount of instruction given in the religious life, an overemphasis of secular studies; and the prominent tendency to confine the religious life to mere externals and to external regularity and conformity. The modern generation is decidedly factual and can readily fall into disillusionment and even cynicism from such a postulancy or novice-ship. The master or mistress of novices should give an instruction of at least forty-five minutes on all days except holidays. These in-structions are not to be confined to the vows but should cover the entire field of ascetical theology during the postulancy and novice-ship. The concepts and principles are to be presented solidly, not sentimentally nor with, mere devotionalism, and not in mere prac-tical illustrations that are not reduced to principles. Solid presen-tation demands that the theological foundation of principles be given. The movement of renovation and adaptation contributes several valuable principles in this field. The first is that no spirituality is lasting unless based on personal conviction. The second is that we can no longer be content with a mere collective presentation; the emphasis must be on individual guidance. The third is that there must be an active participation by the postulants and novices in this work of their own instruction. They should be permitted freely to ask questions and to propose difficulties; they should be. aptly November,, 1955 RENOVATION AND ADAPTATION questioned on their grasp of spiritual principles; there should be discussions, brief papers on :some spiritual topic, on the ideas ac-quired from the reading of a spiritual book, or on some spiritual prob-lems or difficulties. Other techniques and methods will be found by a real teacher. The purpose, however, must always be to lead the will to action, notthe mere acquisition of knowledge.;~and there must never be any doubt that the master or mistress is in charge. We must abandon the unsound pedagogy that an idea once presented to a group is understood by all. This is true of no teaching and much less of spiritual teaching. ~Fhere must be an adequate spiritual li-brary, sufficient time °for spiritual reading, and proper guidance in this reading. One author l~as aptly expressed a .very practical truth by stating that the poverty of a spiritual life is very frequently the poverty of proper and constant spiritual reading. Proper instruction, individual and competent guidance, and patience will usually succeed in directing the tendencies and defects of the modern generation into good qualities. For example, their independence of judgmen.t and ac.tion, .demand for reasonableness and sincerity, and 'desire for personal initiative can be developed into a profound and lasting.conviction of spiritual values. Their realism, sincerity, and generosity will be ultimately docile to a spiritual for-mation that is interior, solid, individual, that makes legitimate al-lowance for different personalities, is not bent on crushing them, and is not dominated by a multitude of petty details.and formalities. 4. Externalism and [ormalism. This is the most.frequ~,ent topic in the discussions on adaptation. The problem is found principally in the ,customs, observances, and practices, written and unwritten, of 'religious institutes. A certain amount of ,regulation is obviously necessary for order and efficiency. Apart from this, external ob-servances have no place in the religious life merely for themselves; their purpose must be the cultivation of the interior virtues of the ~eligious life, for example, love of God, humility, chastity, mortifi-cation, obedience, prayer. Consequently they must be of such a. nature as to constitute apt means for the fostering of such virtues. The first principle of adaptation here is that the purpose 6f observances ,is not being realized. This defect is very universal, especially, but not solely, in institutes of women. Religious forma-tion has been too narrowly confined to externals, external disci-pline, external regularity and conformity; there has been too little; training in the interior life and interior ~'irtue. The moral value of an external act consists in the fact that it proceeds from an interior 299 JOSEPH F. GALLEN Review for Reliqiotts act of virtue of the will or that it leads to or intensifies such an act. Sincere interior virtue will produce the proper external act; the religious who is sincerely poor in heart will be poor in act. It is very possible to de-emphasize and even to ignore in fact this pur-pose both in formation and in our own personal lives. Instead of saintly religious, we may be tending to train spiritual robots. Modesty of the eyes is not a virtue because I never see the leaves of the trees unfold in spring or do not know the color of the ceiling; it is a virtue only if it proceeds from the consecration of my heart to God, protects that consecration, and lead~ me ultimately to greater love of God. The profit of silence is not precisely in the low score of the examen book but in the increase of my spirit of prayer. A similar defective tendency is the attitude towards "our h01y rule." The rule is really not holy in itself; its holiness is verified only insofar as, it contains and leads to a love of and assimilation to Jesus Christ. It is basically misguided formation to propose the rule independently of this assimilation and especially to extol it above such assimilation or the laws of God. The overemphasis on externals has led to their excessive multi-plication. They extend to all and to the.smallest details of life. We .may be wearing a tight harness of sanctity that will not allow us to move or to breathe; we are praising the observant religious and have forgotten the saintly religious. Excessive observances are a dry diet of spiritual shredded wheat. The soul lacks a richness of spirituality, is superficial, and dulled to the great truths and person of Jesus Christ. It is not a satisfying diet, and usually a few years suffice for the loss of spiritual appetite and the symptoms of a lowered and even critical spiritual vigor and tone. Another defect of very many observances is that they either were never apt or have lost their aptness for their purpose. Why should sisters be forbidden to eat in a dining car but be allowed to request a waiter to set up a table in another railroad car that will make them even "more conspicuous? I think it is reasonable to avoid the expensive dining car whenever possible, but I can see no reason for a prohibition of eating there when~ necessary. Why should sisters be forbidden to eat even with sisters of other communities? Why is it a violation of cioister to enter the home of your family but meritorious to sit in a car outside their home. and talk to them? Are such artificialities in keeping with the saneness of sanctity, with the majesty of the doctrines and person of Jesus Christ? Reverefice and politeness are to be fostered; but are all the profound bows of 300 November, 1955 RENOVATION AND ADAPTATION the head and Of the body, all the kissing of hands, and all the kneel-ing to superiors apt means today of expressing this reverence and politeness? Why in a life whose spirit is that of humility and of a family must there be precedence in the refectory and community room? These are only a very few examples of a very Widespread defect. Observances should be the external expression of the spirit of the institute and of the founder. In the thought of one author they should possess the perpetuity~ of real life transmitted from gen-eration to generation but not the perpetuity of fossilization. Obedience and submission are evidently due to prescribed ob-servances, but superiors should examine whether their number is excessive and their nature now apt for their purpose. There is also too much legalism, the material satisfaction of the mere wording of the law, in institutes of both men and women; and too little at-tention to the purpose of the law, its more perfect fulfillment, and to motivation. Legalism is clearly destructive of an interior life. Religious discipline is also frequently enforced with an unreasonable rigidity. Religious know that it is possible to be excused or dis-pensed from the laws of the Church, for example, from Sunday Mass or from fasting; but observances are often proposed as if they never admitted an excuse or dispensation. I am not encouraging laxity but discouraging rigorism; there must be a proportionate reason for an excuse or dispensation. Observances are the field of conduct that demands the most searching examination by superiors. It is the field of which Pius XII said: "In this crisis of vocations make sure that nothing in your customs, your manner of life, or the ascetical practices of your religious families is an obstacle or a cause of loss of vocations. We mean certain usages which, if ever suited to another cultural context, are out of place today, so that even a really good and courageous girl would find them only an obstacle to her voca-tion." 4 5. Concept of a founder. The concept of a founder or foundress has been too narrowly that of a lawgiver and ofimmutable laws. The Pope has stated .that founders frequently .conceived their in-stitutes to meet the needs of their own age and thus erected their institutes on the principle of adaptation. He concludes from this that lo.yalty to the founder requires constant observance of the prin- 'ciple of adaptation and the acceptance of all that is good in the be-liefs, convictions, and conduct of our contemporaries. This dem~inds 4. Acta Apostolicae Sedis~ XXXXIV ('1952), 825. ¯ '30.1 JOSEPH, F. GALLEN 'Reoiew for Religious that we distinguish the essential and immutable from the'_accidental and changeable in the words and works of the founder and that we do not follow as a rigid norm what the founder, did but rather the pliable norm of what he would do in any aspect of life if he were faced by our own age. Furthermore, the founder is not a mere giver of 'laws but also and primarily ~a giver of life to his "institute. ~ That life is his distinctive spirit, which consists in his approach to the spiritual life, his characteristic virtues, the principles he emphasized, his manner of approaching life and its problems, and the general types of works of zeal that he favored. Our fidelity to our founder is to be yerified in the repr, oduction of his life and spirit, not in the mere unwillingness to change even the slightest detail of his least law. 6, 13. The uows and training in maturity. The movement of renovation and adaptation finds in the vows one of the conspicuous fields of juridicism, that is, the overemphasis on laws to the detri-ment of the theological elements of the purposfi and spirit of the vows and their efficacy for the acquiring of many interior virtues. To secure permission is important; but it is more important to ad-vance by poverty in the love of God, to be detached from the love of material things for themselyes, to make progress in trust in divine providence, patiegce, meekness, humility, and the spirit, of mortifi-cation. The vow of chastity has not attained its purpose,unless it is increasing the .love of God, 'love of other human beings in and for God, devotion to prayer and the interior life with God, affection and intimacy with God in prayer, and .making life less materialistic. Obedience is a sterile vow unless it is intensifying especially love of God, faith, and humility,, and also docility to grace,~zeal, the spir~'t of self-denial, and generosity. In a word, obedience is effective to the degree that a theocentric has'supplanted an egoistic life. The obligation of the vow and of the laws of the Church on poverty is confined to external actions. It is, however, a "field of conduct that demands the constant vigilance of superiors. The coun-sels of Plus XII in this matter are that the life of religious ~hould b~ truly simple a~id poor, their houses should be simple, and their actions in poverty should not contradict nor ddstroy their profession of it in word. The buildings of religious, even those used for ex-ternal works, should be efficient, sanitary, not unattractive, but simple, and devoid of even the appeararice of luxury, "indulgence, extravagance, or needless expense. It is surprising holy. often this point has been emphasized by authors on adaptation. One of them has called the propensity~ to expensive buildings and .renovations ~302 Nooember, 1955. RENOVATION AND ADKPTATION "stone disease"; it could also be termed "Gothic poverty." Such bhild=. ings create the impression of hav!ng been erected to" attract the rith. and thus tend to the tragic tonsequence of alienating the pobr:~ Authors follow the Pope in' stressing the need of a truly simple and poor life in everything--buildings, lodging, furniture, fbod,' medical care, all personal accessories, amusements, vacations, journeys, and means of travel. Modern material developments are to be used insofar as they increase efficiency, preserve or promote health; bu( they are to be rejected" when their purpose is on.ly comfort, indul-gence, luxury. / Pius XII has reaffirmed the validity and supreme value of the traditional concept of the vow of obedience. He has also implied or stated that the modern apostolate requires one. who can face boldly the gigantic tasks of our age, one able to meet its d~ngers, overcome its spiritual destitution, competent to .think for himself, and formed to maturity of judgment. These are not the tasks nor th~ endow-" ments of a child. The modern evils of communism, atheism, and secularism are not trembling at the child_ishness of their foes. The purpose of obedience is to develop the good in man, to eliminate the" evil. The ability to think for oneself, to get a new idea at least oc.casionally, maturity of judgment and action, the power of de-cision, legitimate self-initiative, efficiency, dependability, and a sense of responsibility are not evils and are necessary for success in any state of life. Obedience should not be presented nor authority exer, cised in a way that destroys or fails to develop these necessary capa-bilities. Obedience is too often presented as the mere order of a superior and the submission of a subject. Ancient comparisons that illustrate the perfection of external obedience unfortunately have the defect of connoting a passive reaction on the part of the subject. Obedience is p.rimarily an instrument of personal sanctification, and no one except the infant is sanctified in passivity. Insistence on the purpose and spirit of the vow will bring out that this vow demands a truly tremendous vital reaction of love of God, faith, and humility. The subject gains the merit of the vow by having it as his motive, and such a motive is to be presumed in the actions of a religious. The superior should govern sufficiently but not excessively; a~ad it is certainly not necessary, profitable, prudent, or formative for him to step into or order every detail of an action or work. If you want the child to walk, you have to allow him to fall a few times. This mellow proverb is true in work, study, and also in the spiritual .life. The religious life is not a democracy; religious are subjects, n6t 303 JOSEPH F. GALLEN Review [or Religious associates, of the superio~ They are also human beings. They should be allowed and encouraged to get new ideas. The superior is the competent authority to accept or reject and also to,encourage such ideas; but he should not confine all ideas in the house, province, or institute to his own. A religious or novice may find a better way of doing an-assigned duty or work, or he may do it in his own in-dividual way.' In most cases this can be permitted. Everything does not have to be done always in the same way. The counsels of per-fection are not the freezing point of human endeavor and ingenuity. A religious or novice should be given the necessary instructions for an assigned duty or work; if he does it childishly, inefficiently, care-lessly, he should be firmly checked. The religious life must not be the cradle of ineptitude. The qualities described above should be formed continuously in all aspects of the religious life, spiritual, in-tellectual, and the life of work. The childishness of many religious is an actual problem and one that cannot be ignored. The Pope has praised the great things that obedience accomplishes by uniting the forces of the members of the institute. The efficacy of this union is in fact greatly diminished by the childishness that makes a member unable to handle his assignment or his proportionate amount of the effort. Instead of united effort, the union of. obedience is too often that of the few carrying the many. 7. Pra~ter. In a previous article in the REVIEW FOR RELIGIOUS, I tried to explain the principles of adaptation with regard to prayer~ A few added comments will s~uffice here. The spirit of prayer and habitual self-denial will always be the distinguishing marks of the sincere religious. Both have been emphasized by Plus XII. He has insisted on the necessity of an interior life, that it should main-tain a constant balance with external activity, and has reprobated as the heresy of activity the intense apostolate that is not constantly nourished by the use of the ordinary means of personal sanctification. These emphatic words of His Holiness evidently imply an equally emphatic obligation of superiors to insist on the use of these means by their subjects. The errors of men and women in this matter are not the same. The woman tends to the misdirected prayer of de-votionalism rather than to the prayer of sanctity; the danger of man is of infidelity to his religious exercises. The latter is certainly fre-quently caused by valuing work over prayer and even more fre-quently by the simple omission and neglect of prayer. Excessive activity is not the only cause of a feeble interior life. It must be 5. REVIEW FOR RELIGIOUS, XIII (1954), 125-37. 304 November, 1955 RENOVATION AND ADAPTATION remembered that the idle apostle is rarely the mystic of the monas-tery. The diagnosis of external idleness is most infrequently that of a local infection. It is an anemia of the person that extends to all activity. W'hy are so. many. superiors disturbed at violations of religious discipline and yet completely unconscious of so basic an evil as idleness? A fundamental principle of adaptation is the hier-archy of values. ~rriters on adaptation are quite insistent on the value of litur-gical prayer. There should be sufficient liturgical prayer, but the, choral recitation of the Office should not be urged to a degree or quantity thfit is !mpracticable in so many congregations of lay re-ligious. I also cannot see the all-sufficiency of the Office, for example, that it can supply for regular mental prayer in a life dedicated to sanctity. One or two authors bemoan the ignorance of Latin in lay religious, who thus do not understand so much of their prayer. The remedy suggested is a sufficient study of Latin. Is there any real hope that this remedy will be generally effective? It is not contrary to th~ present spirit of the Church to be more attentive to the use of the vernacular as the language of prayer. In some institutes the prayers are in a foreign language, usually that of the country of origin of the institute. When this is no longer a spoken language of the majority of those entering the part of the institute in question, isn't it time at least to begin to think of changing the language to that of the country? Plus XII stated that the missionary possesses no office of transplanting a specifically European culture to mission lands.6 Religious institutes likewise should not impose the nation-ality of the country of their origin on members of other nations. 8. Works of the institute. A study of the documents of Piu~ XII leads to the opinion that his basic motive in promoting the movement of renovation and adaptation is the apostolate. An under-lying thought can be sensed in his words that communism, atheism, secularism, paganism, and materialism would not be strong and belligerent today if religious had measured up to their exalted voca-tion in both prayer and an enlightened and laborious zeal. He urges a laborious zeal, since he has not only reprobated the heresy of ac-tivity but has also warned of the dangers of an idle and indolent life. He has emphasized the necessity of an enlightened zeal. This de-mands the i~se of all appropriate new forms and methods of the apostolate and of all modern developments for the spread of the 6.Acta Apostolicae 8edis, XXXVI (1944), .21'0, . 305 JOSEPH F. GALLEN Re~,iew "f~o~ Religiods Kingdom 6f Jesus¯ Christ. An enlightened zeal also directs its ef-forts primarily t6' combat' the great evils of the age and to prevent their'diffusion. Various documefits of Pius XII lead to the belief that he considers the dechristiafiization of the poor and the working class as the great danger of our age. Other classes' are not to be ignored, but the distinctive impression of the apostolate of r~lig_ious institutes in general should be that it is directed to the poor and the working class. This is also the spirit of the life and teaching of Jesus Christ. Most religious institutes were born of a love of the poor and unfortunate. The preservation Of such a solid spirit is one of the immutables of the religious life. A work such as the parish school is not only a glorious and niost necessary apostolate but also a pr6: tection of this spirit. Several authors have commented on the ten-dency'of some institutes founded for thd poor gradually to orientate themselves towards the higher classes and the rich. They draw-away from the poor, and the poor draw away from them. In speaking of the apostolate for the poor and the working class, the present Pope has instructed priests to become brothers to brothers and to mix their apostolic Sweat with that of the.working men.7 Religious also must exercise this apostolate in a spirit of understanding, com-panionship, closeness to the poor and their problems, and not in that of a generous and kind but aloof and superior caste of society. Religious poverty has the apostolic purpose "of enlightening and impelling mankind to.the proper evaluation and use of material things. We have to live, but this purpose demands that we exclude com-mercialism and the motive of gain from our apostolate. It is cer, tainly not against poverty to keep accurate accounts, but the spirit of 'poverty and its apostolic purpose require also that we examine ourselves frequently as individuals .on how much we are doing for nothing and as institutes on how much we are giving away. All institutes, especially of sisters, should refuse new works when their overworked members can scarcely carry out their present en-gagements. In taking new works, congregations of sisters should be more attentive to the missions. Pius XII stated: "The apostolate of the Church today is scarcely conceivable without the cooperation of religious women in works of c.harity, in the school, in assistance to the pries.tly ministry, in the missions,s " 9. Horariurn. The horarium should be in conformity .with the customs and de,m.ands of the age, the place, and the work. The 7. Ibid., XXXXI (1949), 65. ~8. Ibid., XXXXI (1949), 41). November, 1955 RENOVATION AND-ADAPTATION horarium is frequently a most evident proof of the excessive and tenacious attachment to tradition. It is not reasonable to insist that the meals be at the same hours as during the life of a founder who died several centuries ago or.to leave the horarium unchanged for more than a centu~ry. A religious house is not a fortified island of anachronism in a changing world. The test of a horarium is not its antiquity but its ~uitability and efficiency. Admittedly the life of religious should be one of laborious zeal, but the work can be excessive and can hinder or even exclude ade-quate prayer. One author has pointed out that the amount of work of some religious clearly excludes the nature of the mixed ,life, the proportionate union of the contemplative with the active life. S~- periors are to do everything possible to make a life of. praye~ ade-tqhuea toenllyy poobssstiabcllee ftoor parlal ytehre:i rit s iusb ajuegctms.e Tntheed tbeyn stihoen. toefn wsioonrk o ifs t h.neot horarium. There is a minimum of calm, quiet, and peace necessary for a prayerful life. The habitually excited religious cannot be a .prayerful religious. The daily life of too many lay religious is a scurrying, headlong, excited, and feverish rush from duty to duty. There are difficulties in adjusting, the horarium, but some adjust-ment is possible. It must be less minute, 'less oppressive, less insistent on e.verytbing in common; there must be more breaks, more free time, more attention to rest, and more easing of the tension. Re; ligious should be give.n adequate time for their meals, and 'the time immediately before and after meals should not be one of' compressed activity. The religious life is not a tight winding of the human mechanism. The prolonged day of many lay religious demands a physical strength and emotional stability that may be desirable but are rarely attainable. That "a sister nurse should not be given a weekly holiday is one of the inexplicable facts of the religious life, especially when we reflect that her immediate superior has a knowledge of medicine and may. even be meritoriously dabbling in psychoso-matic medicine. The same is true of sisters in institutional work. The week end should not be considered the natural depository for all 'spiritual and qther duties that cannot be squeezed into the week. Other contributing factors to the constant nervous strain are an exaggerated notion Of common life and an excessive, number' of permissions. Common life does not forbid private rooms nor that religious study in their roc~ms. It does not demand tl~at everythifig be done together nor that religious be always together. Life becomes too tense when religious may never go to their rooms, without: the- 307 JOSEPH F. GALLEN / Reoieto for Religio-s permission of the superior, except for the night's sleep. Express per-mission should be necessary for relatively important matters and to the degree that is necessary to .keep obedience reasonably active, but express and particular permission should not be required for the most ordinary and usual actions of everyday life. The number of permissions necessary in many institutes is unreasonable. Local superiors of houses that are not extraordinarily large have admi~tted that practically their whole day consists in sitting in their office and handing out permissions. Such a life is,not only tense; it is imma-ture and an immature exercise of authority. The overworked lives of lay religious demand a proportionate annual vacation. Each in-stitute should strive to have an appropriate vacation place for its members. This will also eliminate the individual vacations that are not conducive to the religious spirit and much less to religious poverty. 10. Selection of local superiors. In my opinion, nothing is more valuable and necessary to religious institute's than outstandingly capable higher superiors, general and provincial. However, the ef-forts of the most talented higher superiors can be frustrated by inept local superiors; and there are few higher superiors who do not re-alize the shortage of capable local superiors. I think we should ad-mit the actual scarcity of the talents required for this position. The sincere admission of this fact has led several authors to suggest a school or previous training for local superiors. I do not see the practicability of the suggestion of a school. It is not impractical to emphasize that one of the most important duties of a higher superior and his or her council is to make a thorough investigation and to give most careful and prolonged thought to the appointment of local superiors. Some previous instruction is possible, especially when all the local superiors in any one year go into office on the same day. They can be brought to the mother house a few weeks before they are to take office, can study the constitutions, and other laws of the institute, be given conferences on government and its problems by the higher superior, on points of the constitutions by the master or mistress of novices, on financial and material matters by the general or provincial treas.ure.r, and on the works of the institute by the various supervisors of these works. One of the real obstacle~ to proper local government is that the local superior is overworked. In some institutes all local government and administration is personally discharged hy the local superior. All government," discipline, "permisSions, finances, m~iterial n(cessiti~s, and" direction of ~he work of th~ h6us~'~re~un'der'him' alone. The 308 November, 1955 RENOVATION AND ADAPTATION superior would be relieved of overwork, the government could be more spiritual and efficient, and greater opportunity for training others in the exercise of authority would be realized by giving the local superior some help, for example, by having the local assistant take care of ordinary matters of discipline, ordinary permissions, and the material nee~ls of the house and its members. The same question of preparation arises with regard to masters and mistresses of novices. The suggestion of a school is not so im-practicable here, but the general necessity of a prolonged and con-tinuous course of preparation can also be exaggerated. The religious chosen for this position should be of solid spirituality, prudence, mature judgment, and of more than average intelligence and learn-ing. If the institute is clerical, I do not see why such personal qual-ities and his background of dogmatic and moral theology would not enable a priest to master and to present properly the principles of the spiritual life from his own private study. Brothers and sisters also are now more frequently being given theological train-ing. Such training is to be taken into account in making this appoint-ment. It is evident also that theological knowledge alone is not sufficient for the appointment. Brothers and sisters could also at-tend summer courses in ascetical theology or the various institutes on the religious life now being held during the summer. 11. Government. There are few sincere religious who do not sympathize with superiors in their difficult and burdensome duties. Everything in the religious life depends in some way on superiors, and thus the movement of renovation and adaptation will be in-efficacious without their comprehension, cooperation,, and personal participation. The aspect of renovation demands that the govern-ment of superiors be more universally spiritual. Their first duty is to direct their subjects to the essential and universal purpose of the religious state, sanctity of life. It is a certain fact of experience that they will fail in this duty if they themselves are mediocre, indiffer-ent~ or not striving at all for sanctity of life. Superiors who are mere executives, financiers, expert in public relations, good managers, skilled directprs of external works, and those who have lost famili-arity with spiritual principles or are spiritually illiterate have al-ready failed in their first essential duty. Their talents can be em-ployed in other posts; they should not be superiors of religious com-munities. The movement of adaptation strives to intensify, not to lower, the primacy of the essential purpose of the religious life. A not infrequent complaint of subjects is. that their superiors are in- JOSEPH, F. GALLEN ~: Review for? Religious competent or simply not interested in spiritual problems and ques~ tions. The field of religious government and that of conscience hav, e already been explained in the REVIEW FOR RELIGIOUS.9 In talking to subjects on matters within the field of go(~ernment, ,superiors are certain.ly not forbidden to speak of such things as the necessity and importance of the irlterior life or to suggest supernatural motives or practices. They may also speak freely on general spiritual~matters, for example, the necessity, value, methods, and difficulties of prayer. Canon law forbids that a manifestation of conscience be commanded .or induced; it does not forbid any religious superior, including those of lay institutes, to receive a voluntary manifestation of conscience. This law of the Church has been misunderstood. The superior is not to intrude himself into the field of conscience but he is not for-bidden to listen to and to. give advice 'on any such matter that is freely and spontaneously proposed to him. Such manifestations will not be realized unless the superior is sufficienly spiritual himself, spiritually competent with regard to others, and able to inspire their confidence. It is to be equally emphasized that subjects are always free in this matter. Superiors have two practical advantages in spir-itual directiofl that are of no small value in many cases, external knowledge and observation of the subject and the authority to take effective action to aid the subject. ~ Spiritual direction in general is a sufficiently frequent topic in the discussions on adaptation. It 'seems evident enough that habitual spiritual direction is necessary for young religious in the states of formation, adjustment to the active life, and that of the tertianship or period of renovation of spirit. There can be differences of opinion in this sufficiently delicate matter. My own opinion is that any spiritual formation should strive to produce within a reasonable period a formed religious. I conceive a formed religious as one who habitually, with the grace of God, can direct himself or herself. The necessity of spiritual direction for such a religious should be occa-sional, for ~xample, two to four times a year, not habitual., Such a necessity is often satisfied at the retreats or in some cases by the religious superior. Habitual direction is necessary for those who have peculiar problems, and here also the prudent director strives as soon as possible at least to diminish the problem. To me it is by -no means evident that greater sanctity of life necessarily, demands 9. REVIEW FOR RELIGIOUS, XII (1953), 30-31. ¯ '3~10 November, 1955 RENOVATION'AND ADAPTA~IION habitual special direction. M~ ~xperience of such religious is that they-have common sense and are merely doing the ordinary things in a more perfect and constant' manner. I am aware of the religious proverb that it is dangerous to,run along .witho'ut the advice of the elders. Most proverbs are only partial truths. Excessive dependence on others is also an evil. Religious are adults; they should live an adult life. No one can live another's life or shoulder another's re-sponsibility before God. Spiritual formation should prepare for life, and the irrefutable fact of the life of the soul is that it must be lived for the most part alone.Relatively very few decisions of the life of the soul can await consultation with a director. There should also be hope of reasonable and proportionate profit in spiritual di-rection. Does experience show any such profit from the habitual direction of chronic mediocre and indifferent religious? Isn't too much direction being "expended in their behalf? No one denies that there should be as much liberty of confession as is possible. This wisdom is evident in the laws and spirit of the Church, but spiritual direction and confession are not identical. The Pope has manifested the necessity of maternal government in instit~tes of women. The same thing has been emphasized by authors as also the need and value of paternal government in insti-tutes of men. This demands no small capabilities in the superior. He must put aside personal and natural indifferences, attractions, and repugnances, and have a supernatural love and interest in all his sub-jects. He has to put off th~ smallness of a vision confined to little things and of a mere prefect of religio~s discipline. He must possess the humility to realize that the office is not for himself; he is not to impose his will but to find the will of God 'for his subjects. Paternal government is a giving, not a receiving; it is selflessness, not self-interest or self-indulgence. The office of superior cannot be one of personal aggrandizement; the superior has no right to material concessions and indulgences or to freedom from religious discipline al~ove his subjects. The superior cannot be cold, harsh, or unfeeling; he must be outstanding in divine charity, mercy, gentle-ness, humility, calmness, politeness, and the capability of guiding a community not so much by ~the tables~of the law as by creating the spirit of a family, of confidence, and cooperation. Paternal gov-ernment is individual. The subject is not a numbered soldier; a community is not a¯mere total of subjects. The religious is to be treated as a son or daughter~. The superior, should know the sub-ject'} individual deficiencies and~ make appropriat& .allowance 311 JOSEPH F. GALLEN them. He~ should also know his individual abilities and strive to assign him to the work for which he is suited. There must be de-tachment in the religious life, but it is not sane government to con-ceive detachment as the nullification of all natural and acquired abilities. Pater~aal government can also be misunderstood by both su-perior and subject. It is certainly to be lavished especially on the aged and really sick. It is also to be extended to the odd, the trouble-some; the mediocre, the indifferent, the weak, the insincere, the lazy, and the childish, but it is not to be confined to them. I wish to break my frail lance in favor of the hard-working, the fervent, the normal. I suspect that many religious cannot meditate on the prodi-gal son without crushing a great sympathy for the elder son. These religious also are to be treated as sons and daughters of the house-hold, not as cousins twice removed from their weaker and childish brethren. Paternal government is not sentimentality, softness; nor is it weakness. It is not to be understood in the sense that the superior always yields to the will of the subject. It is not an exaggeration to sa.y that quite a few communities are ruled by the subjects, and in such circumstances it is not the exemplary subjects who grasp the dragging reins or ease them from the nerveless fingers of the superior. It will not be without profit or interest to study the pertinent com-ments of some eminent and experienced authorities. Father Alberione, superior general of the Society of St. Paul, writes: "In institutes of men superiors sense the need of more means for securing obedience and of a wider path of dismissal. In too many institutes there are religious, especially priests, who do their own will and secure their own indulgence in almost everything; they spend the entire day in idleness and indolence or devote their time to criticism . Greater means would be necessary for the effective attainment of observance and religious activity.''1° Father Suarez, the late master general of the Dominicans, stated: "There should be greater facility in dis-missing religious as on their part the freedom of leaving. The rest, freed of the bad example and of seriously disobedient religious, could devote themselves more peacefully to the religious life.''11 Father Janssens, father general of the Society of Jesus, makes his own the words of an octogenarian of forty years of laudable experience as a superior: "They [superiors] do not nowadays dare to give an 10. Acta et Documenta Congressus Generalis de Statibus Perfections, I, 267-68. .11. Ibid., I, 257. 312 November, 1955 RENOVATION AND ADAPTATION order; if they should, they do not dare to demand an account of its execution; if they do demand an account, they do not dare to sanc-tion negligence with. penances.''12 Finally, Father Creusen, S.J.: "In superiors of men it is not unusual to observe the lack of authority and government; in superiors of women, the contrary. The former~ should be impressed with the necessity of demanding observance of the rule, of fostering the virtues that correspond to the'vows, of not granting excessive liberty to subjects, "and so forth; to superiors of women one should rather emphasize the need of maternal govern-ment, of appealing to supernatural motives, not to their personal authority, and so forth.''13 A similar topic is that there should be more, though not ex-cessive, government by higher superiors. Too frequently these ap-pear to be insulated in their offices except for the annual appoint-ments and the canonical visitation. The latter can also readily de-generate into little more than a formality. One somewhat modern-means of accomplishing this necessary contact and government is by meetings, for example, with the superiors and appropriate offi-cials of the houses of formation, with all the local superiors or those ,of a particular territory, with those in charge of the external works in local houses, with the general or provincial supervisors of these works. Such meetings will further religious discipline, proper uni-formity, general progress, and help to prevent the perpetuating of the same problems. 12. Tertiansl~ip. In this matter clarity and distinction of con-cepts are desirable. Spiritual formation is begun in the postulancy and noviceship: it is continued in the juniorate. There should also be special guidance during the period of adjustment to the active life. When a juniorate is in existence, there seems to be little need of a prolonged period of spiritual formation before perpetual pro-fession. Most institutes have only three years of temporary vows, ¯ and thus perpetual professton will follow .shortly after the comple-tion of the juniorate. I can see the reasonableness of prescribing a relatively brief period of greater recollection before perpetual pro-fession. The tertianship is rather a period of renovation of spirit, the re-enkindling of the religious spirit and fervor that may hay( grown cold in the active lifeof the institute, a more profound ac-quisition of the genuine spirit of the institute, and a more mature and deeper spiritual formation. I personally think that the appro- 12. Ibid., I, 258. 13. Ibid., I, 254. 313 JO;EPH F. GALLEN Revieu) [or.'R6ligious priate time for the tertianship in lay .institutes is about ten years after the first profession, when the religious is about thirty to thirty-five years of age. Sufficient time has then been spent in the active life, and the age level does not preclude the required docility. Several congregations of sisters in the United States have al-ready instituted a tertianship, dr renovation, as they are more apt to call it, for about six weeks during the summer. This should be the minimum time. My own opinion is that it should not continue longer than six months in lay institutes. The tertianship has been highly praised by Pius XII, warmly recommended by several authors, and is favored but not imposed by the S. C~ngregation of Religious. This whole matter was previously explained in the REVIEW FOR RELIGIOUS.14 "14. Simplification of the religious habit. Plus XII recommended this simplification to religious women and praised institutes that had taken such action. He nowhere affirmed the fairiy common mis-apprehension that this was the only thing to be adapted, that it was the most important or urgent matter of adaptation, or that the 'l~abit should be fundamentally and completely changed. He stated ~bat the habit should express the consecration to Christ and should be appropriate, hygienic, not affected, simple, and religiously modest. Roman C9ngregations had previously manifested that the habit of religious women should be dignified, grave, in keeping with poverty, riot. likely to arouse adverse comment or ridicule, suited to the cli-. mate, and efficient. The question of the habit aptly illustrates one of the great ob-stacles to all adaptation, the excessive attachment to externals. The purpose of the religious habit is that it should be a symbol of, and should express the separation from, th~ world and the consecration to Christ and not that it should do this in any excessively individual or peculiar manner. Attachment 'to the symbol is more tenacious than to its purpose. It appears to be unfortunately true that ex-cesslve attachment to the present habit increases in direct proportion to its evident need of change. On the other hand, this change should be made slowly, prudently; t-be proposed habit should be worn in all the houses by a few religious for a sufficient time of trial; and there should be freedom of suggestion. The change should beoto something better and satisfactory¯ I have seen changes that were 'not improvements. It seems to me also that congregations with 14. REVIEW FOR RELIGIOUS, XII (1953), 267. 31~4 Nouember, 1955 RENOVATION AND ADAPTATION a common founder should strive, if at all possible, to retain their identity or at least similarity of habit. It is strange that women should not know how to dress" and their men should have to instruct them. The Pope has done it, the Roman Congregations, authors, and I now attempt it again.15 Ap-parently the only hope of success is to be very direct and explicit. The habit should be examined on the following points: peculiarities, imprisonment of the face, starch/ ruffles, pleats, quantity of-cloth, number of articles of clothi.n~, capability for the necessary change of clothing, time in laundering,i efficiency, and the existence of summer and winter. As is evident f.rom some simple habits, it .is possible toeliminate all the starch and the imprisonment of the face and ,still have a religious' habit, i The starch, ruffles, and pleats are not simple, unnecessary, and crehte a truly awesome laundry problem. Countlessnovices are being .grounded in spirituality in a 1.aundry. ¯ It must take hours merely tb iron some habits.The poor do not buy such articles of clothing.i Modesty must be preserved but it does not demand the number of a~rtlcles or the quantity of clgthing now worn by most religious women. To take the mildest of examples. If the ordinary sleeves reach [~ the hand, why does modesty demand the ever present wide outer tsleeves?. The Pope said that the habit ~hould be hygienic. This o~viously requires, and it is but one ex-ample, that the waist and sleeves' should be detachable, readlly~ " .change-able, readily laundered. Toiignore this is to prescind from elemen-tary hygiene. Anything that even appears to be odd or peculiar should be ruthlessly eliminated. Jesus Christ was not peculiar in His earthly life, and peculiarity is not an apt symbol of con~ecra-' tion to Him. The modesty iof the habit does not require that it be a mere blessed sack. If all the headings given above are properl~r considered, the resulting habit will be suitable for work and effi-cient. We must remember, ,finally, tl~at no religious institute is or Can be exempt from the cold of winter and the heat of summer. Secular men and women stil! bow to this fact of nature at least by wearing an overcoat during~the winter and, outside of a very few highly nervous lndlwduals, ,thFy do not wear the same coat duriilg the summer, 15. Higher intellectual standards". This topic has also been explained completely in the REVIEW FOR RELIGIOUS.15 All religious 15. Ibid., XII (1953), 256-57. i6. ~bid., X~I (1953), 268-69. ./ JOSEPH F. GALLEN Reuieto /:or Religious and particularly those engaged in teaching should beintellectual and cultured men and women. ~This certainly implies that they have in-tellectual tastes and are constantly reading and studying. Such ~ habit is to be inculcated and emphasized~ from the beginning. It is surprising how often a supposed education, also Catholic, fails to produce a habit of reading. There must also be something to read, and we can finish this topic by emphasizing again the .need of ade-quate libraries in all religious houses. Higher superiors should in-sist that a sufficient outlay for books be part of the annual budget of all houses and they should also 'inspect the libraries during their canonical visitation. 16. Rotation of the same superiors. This matter is both im-portant and practical, but it has been completely explained in the REVIEW FOR RELIGIOUS.17 17~ Mutual knowledge and cooperation with other institutes. All religious should have a sincere and deep reverence, love, and loyalty for their own institute. All are to be real sons and daughters of their institute. ~'They expect paternal government; they should give filial deportment. Modern generations can be justly accused of a greater deficiency in these precious qualities than the generations of the past. In casting off romanticism for realism they may also be putting off love and devotion for cynicism. It is more erroneous to act as if all that is good, holy, and zealous were confined to our own institute. This induces a very repulsive caste pride and is also an evident obstacle to renovation and adapta-tion. We cannot reasonably maintain that all human progress ceased at the death of our founder. The Italians have a good name for par-ticularism; they call it "'iI campanitismo.'" We may freely translate this as a vision narrowed to the village steeple and a life confined to its shadow. Narrowness is a discordant quality in a life supposedly dominated by the limitless truth and good that is God. Religious cannot be lacking in love and reverence for the Church, of which their institute is only a very small and very subordinate part, nor for the diocese, the parish, and other institutes. They should bare a sincere conviction of the good, the greatness, and the accomplishments of other institutes. This demands primarily that they do not harm other institutes, for example, by inaugurating works that are not'necessary in a locality and that can onl~ harm the established works of other institutes. The movement of ad.~ilSta- 17. Ibid., X (1951), 193-200. November, 1955 RENO~CATION AND ADAPTATION tion goes further than the mere avoidance of injury; it emphasizes and promotes cboperation. This has been a primary motive for the various congresses of religious, the permanent commission of mothers general established in Rome, the associations instituted in France and Italy for sisters engaged in the same activities, the con-federations or permanent conferences of higher superiors in France, Portugal, Spain, Brazil, and Canada. The Sacred Congregation of Religious has inspired, fostered, and approved sucl~ associations. It may be maintained that this purpose, is fulfilled in the United States by the National Catholic Educational Association and the Catholic Hospital Association. The Sister-F0rmation Conferences and the meetings of superiors and officials promoted by the Catholic Hospital Association are apt means of accomplishing renovation and adaptation. Seriou~ consideration at least should be given to the formation of a permanent association of higher superiors of religious women in the United States. Common discussion and effort would be very helpful to their common purpose, difficulties, and problems. The formation of all such associations should be a vital movement from within; and the sisters themselves must give practically all the talks, lead, and carry on the discussions. They alone are fully ac-quainted with their life and problems; they can and should solve their own problems and supply their own initiative. Or,hers can at times help or contribute some ideas, but in all such associations and meetings the principal part should be left to the sisters themselves. Adapta-tion is life, not passivity or forced movement; and passive partici-pation is rarely satisfactory or permanent. 19. Pertinent canonical matters. It seems incredible that a re-ligious institute would not have conformed its constitutions to the Code of Canon Law, but it is still possible to encounter such a situ-ation in congregations of sisters. _Quite a few of these congregations retain what is called the direct vote, i. e., all the professed, at least of perpetual vows, vote directly in the general elections. This is contrary to the practice of the Holy See, which demands the system of delegates. Many diocesan congregations are unaware of the fact that their diocesan state, according to canon law and the practice of the Holy See, is only. temporary and probationary and that they should become pontifical. Canon law and the practice of the Holy See also favor the extension of diocesan congregations to many dio-ceses and are opposed to their confinement to the diocese of origin. Some congregations have a structure of government that is intended for a monastery of nuns, not for a congregation of sisters. Several ¯ 317 authOrs have" advised° small and struggling institutes, especially of women, to unite with larger and flourishing institutes and preferably with one of the same origin. This suggestion is practical for a few institutes in the United States. Orders of nuns that certainly cannot observe even minor papal cloister should become congregations. Papal cloister.cannot be ob-seryed~ by institutes that are almost wholly occupied in such works as parish schools. Some congregations of sisters have a strictdr cloister by the law of their constitutions. This cloister should not be ob-structive of the special purpose of the institute. Monasteries of nuns should present any real problems or diffi-culties on papal cloister to the Holy See. If engaged in education, they are to be attentive to the fact that this demands their own proper education. These same monasteries should realize that the Holy See has for a lbng time promoted federations of monasteries of men. The same principle is now merely being extended to monasteries of women. The advantages of federations were authoritatively listed in Sloonsa Christi. Nuns have been isolated from practically all in-novations in" the religious life, and this has riot always been to their advantage. They are also included in the present moxiement of renovation and adaptation and should study especially the advan-tage~ of federations. Those engaged in the mote scientific teaching of religion and who read ~panish will no doubt like to know that the Salesiafis in Argentina publish a monthly magazine entitled Didascalia, devoted to the teaching of' religion. Agents in the United States: Don Bosco College, Newton, New Jersey; in Canada: Salesian of St. John'Bosco, Jacquet River, New Brunswick. In our November, 1954, number, p, 289, we described Volume III of th~ Canon Law Digest, by T. Lincoln Bouscaren, S.J., and on p. '306 of the sam~ number we announced that annual loose-leaf supplements to the Digest would be published. The Supplement of 1953 appeared shortly afterwards; and very recen[- ly the Supplement through 1954 has been published. In the valuable work of pre-paring these annual supplements, Father Bouscaren ¯is being aided by Jame~ I. O'Connor, S.J., professor of canon law at West Baden College. Like the Digest itself, the annual supplements are published by The Bruce Publishing Company, Milwaukee 1, Wisconsin. An important letter of the Sacred Congregation of Seminaries and Universities on the Proper Training of Clerics to an Appreciation of the Divine Ot~ce (Feb. 2, 1945) has been translated into English by T. Lincoln Bouscargn, S.J., and is now published in convenient pamphlet form. The pamphlet includes an excellent bibli-ography by Owen M. Cloran,,S.J. Price, ten cents. Grail Publications, St. Mein-rad, Indiana. 318 ook eviews [All material for this department should be sent to: Book Review Editor, REVIEW FOR RELIGIOUS, West Baden College, West Baden Springs, Indiana.] SEEDS OF THE DESERT. The Legacy of Charles de Foucauld. By R. Voilluame. Translated and adapfed by Willard Hill. Preface by John LaFarge, S.J. Pp. 368. Fides Publishers Assbciafion, Chicago, IIIinois. 1955. $4.50. Any priest or religious will read this book with a sense of ex-hilaration. Its spirit is aggressive and optimistic and so inexplicable on natural grounds that one cannot help but think that it brings him into direct contact with the life-stream of the Church. The English title~ while'more poetic, is less revealing than the original: Au Coeur des Masses: La Vie Religieuse des Petits Fr~res du P~re de Foucauld: The Little Brothers of Jesus area Congrega-tion founded by Father Refi~ Voillaume according to a plan sketched at the turn of the century by Father Charles de Foucauld. The Con-grega~ ion.was approved by the Church in 1936. The letters of Father Voillaume to the Little BrotHers, which comprise the bulk of the present work, reveal that the purpose of the congregation has been boldly conceived and is being wisely executed. The brothers, some ordained, some lay, intend to bring Christ in His Church to the poor: to the workers of France, the Moslem Arabs of North Africa, . the colored of the Cameroons, the nomads of Transjordan, the under-proletariat of Chile. The plan is de-signedly lacking in methods of apostolic efficiency. It is decidely not of this world in its "foolish" simplicity. In fraternities of from three to five men, the Little Brothers live the life of the poor whose souls they seek; factory wbrkers, fishermen, shepherds. They do not preach; they do not found social organizations; they do not try to change the living conditions of their fellow-workers. This they leave to others. Their eye is on Jesus at Nazareth and their hope is to bring the modern poor to the fullness of Christian life. Their method is to be a leaven of example anal self-immolation among the masses. The difficulties and dangers facing such .an enterprise are ob-vious; and the author is at pains, in his letters to the br0ther~, to point them out and to chart a safe course. Again and again he tells them that in their circumstances mere formal observance~ are not BOOK REvIEws Review [or Religious enough to guarantee the life of perfection to which they have vowed themselves. Only contact with the vivifying person of Christ is powerful enough to weather the fatigue, the discouragement, and the temptations they will encounter. Though much of the guidance Father Voillaume offers the Little Brothers is necessarily of a particular nature, his letters will never-theless have a widespread appeal, especially among religious. The author's love for the poor, his desire to bring God to them, his con-fidence in the power of Christ, and above all his enthusiasm for the little way of the Gospel in a world which thinks big, are plain on every page. His spirit is infectious and will be caught with profit by those whom it touches. The letters on the vows are par-ticularly good. Written on a familiar subject they have a freshness which reflects the vigor of the author's mind. They stress the psy-chological and po.sitive aspects of" the vows and are noticeably de-void of platitudes. Time alone can adequately test the courageous experiment of the Little Brothers of .Jesus. ]3ut if Father Voillaume can plant deeply in his followers the spirit he has left in his book, success seems assured.-~PAUL F. CONEN, S.d. THE EUCHARIST-SACRIFICE. By Reverend Francis J. Wengier. Pp. 286. The Bruce Publishing Co., Milwaukee I, Wisconsin. 1955. $5.00. Father Wengier has given us in this book a notable addition to the growing number of titles of theology in English. The Eucharist- Sacritice is a defense of the opinion of the Reverend M. de la Taille, S.3., on the essence of sacrifice in the Mass as found in the justly famous volume Mysterium Fidei. It also contains chapters dealing with other controversial aspects of eucharistic doctrine,, such as transubstantiation, the actual offerer of the Mass, the quantity of Mass fruits. The last chapter is devoted to a consideration of the Encyclical Letter of Pope Plus XII, Mediator Dei, and an epilogue is added on "The Blessed Virgin and the Mass." Father Wengier defines the Mass as "A true and proper though unbloody Sacrifice of the New Law, instituted by Christ when He said: 'Do this in commemoration of me,' in virtue of which com-mand the beloved Bride of Christ, the Church, doing through her ordained minister what Christ ~Himself did in the Cenacle, renews Christ's sublime Sacrifice by offering to the heavenly Father the very same formal Supper-Golgotha Victim while picturing the Lord's passion in the consecration of the separated :elements of bread and 320 Nouember, 1955 BOOK REVIEWS wine" (p. 102). This definition, which fairly represents the. opin-ion of De lh Taille, is defended particularly against the opinions, of Abbot Vonier (The Keg to the Doctrine of the ~.ucbarist) and Reverend M. D. Forrest (,The Clean Oblation), though others are not neglected. The book is somewhat marred by the undue acerbity with which the author treats the opinions of adversaries. This particular con-troversy, for some reason, always generates a great deal of heat'. Undoubtedly a partial reason at least is the fact that all sides of the controversy appeal to the very same texts of the fathers and the councils, each interpreting them in support of a particular opinion. The chapter which the author heads: "Various Ways to Swerve from the Genuine Idea of the Sacrifice of the Mass" is not calcu-lated to win friends or conciliate opinion. The opinion that a symbolical immolation cannot at the same time be a real immolation will be favored by few theologians. To assure us that there is a symbolical immolation in the Mass and ~hen say that it is not an immolation but an oblation' is liable to be slightly confusing. If immolation is a constituent element of sac-rifice, then it must be present in the sacrifice of the Mass or else that sacrifice is not true and proper as described and defined by the Coun-cil of Trent. The presence of the immolated victim may be a sign that a sacrifice has been completed in the past, but only immolation can be constituent of sacrifice in the present. Again, the adjectives "bloody" and "unbloody" in the Council of Trent can refer only to the immolation since the oblation, taken in the sense of one of the constituent parts of sacrifice, is always unbloody even in a bloody sacrifice. Consequently only a theory which places an unbloody immolation in the Mass together with the oblation would seem to be consonant with the doctrine of Trent. However opinions differ, this book is sure to find an honored place on the bookshelves of theological libraries. It deserves careful reading to appreciate its many fine qualities.--CARL FIRSTOS, S.J. GOD'S HERALDS, A GUIDE TO THE PROPHETS OF ISRAEL. By d. Chalne. Transla÷ed by Brendan McGra÷h, O.S.B. Pp. 236. Joseph Wagner, Inc., New York. 1954. $3.95. To one seriously, interested in reading in English a concise, or-thodox introduction to the canonical Hebrew prophets, God's Her-alds will be most welcome. Father McGrath's translation of the late J. Chaine's Introduction a Ia Lecture des Prophetes meets a real 321 BOOK REVIEWS Review for Religious need for seminarians, religious, and laymen who are interested in th~ prophets whether from an historical, do, ctrinal, or s,ociological v~iewpoint. After a short chaptbr on prophetism and the social milieu, the author considers pairs or groups of the prophets in a reasonably, accurate chronological order. This treatment is calculated to bring out the climax of divine revelation and the historical drama of God's relations with Israel. If the message of Isaias and deremias is diffi-cult to follow, the reason is to be found in the unavoidable "enfilad-ing that results from this chronological approach. '- The style of the book is quite direct; the content, informative and condensed. Passages are paraphrased rather than quoted. In spite of all this, the salient features of many of the prophets, espe-cially of Jeremias and Ezechiel, stand out cl'early in but a few pages. Although God's Heralds is intended to be a non-technical study, it i's, nevertheless, primarily intended as an introduction or pre-lection to private reading or study of the prophets. One feels that this purpose could be better implemented by the addition of a table or chart indicating the chronological order in which the different prophets and their various oracles should be read. Admittedly, this order is frequently problematic. The whole book, however, supposes a rather definite chronological arrangement; and so a tab-ulated abridgment of the prophets treated w6uld ,be of considerable help to private reading. Nevertheless, the index of texts, plus fre-quent cross-references, enables the student to refer back for the his-torical setting as outlined~in this work. As the translator notes in his preface: "The world of the pro-phets is a complicated one, and it takes serious study to become really familiar with it." Monsieur J. Chaine's small volume is not "affective reading." But sound, even if "non-technical" study of the prophets is required if their message is to ring clear. Father McGrath is to be commended for translatin~ a book on the prophets so apropds of the current needs of clerics and laymen alike in these days when we begin to realize that God will judge the nations. --CHARLES H. GIBLIN, S.,J. (:;)UAESTIONES CANONICAE DE JURE RELIGIOSORUM. By Servo ~,oyeneche, C.M.F. Volume I, pp. 536; Volume II, pp. 496. Insfifufum Jurldlcum Clarefianum, Yla Giulla, 131, Rome, Ifaly. 1954; For more than thirty years Claretian Father Servo Goyeneche has been solving canonical problems concerning religious proposed 322 November, '1955 BOOK ANNOUNCEMENTS under the heading of Consultationes in the Claretian review entitled Cpmmentarium pro Religi~sis. Now this renowned canonist and professor at the Pontifical Institute Utriusque duris in Rome has arranged all these answers in the order of the canons of the Code of Canon Law and has published them in two volumes under the title of Quaestiones Canonicae. The term religious is used in a wide sense; and, besides the canons contained in the second book of the code under the formal title De Religiosis; it includes most of the other° canons of the code touching religious at least indirectly. Hence the valuable:canon index to be found at the enff df Volume II runs from canon 4 to 2408. , Usually the text given is that which appeared originally in Com-mentarium pro Religiosis. However, the author has noted any change of opinion on the part of a writer quoted and. has included, the answers and interpretations given during the past thirty years both by the Commission for the Interpretation of the Code and those of the various Roman Congregations. This valuable compendium of practical questions and answers regarding religious should find a place in all the clerical communities of religious orders, congregations, and societies. Lay religious (broth-ers and sisters) will hardly find the volumes helpful because they are written in Latin.--ADAM C.' ELLIS, N.J. BOOK ANNOUNCEMENTS ACADEMY LIBRARY (3UILD, Fresno, California. One Hundred Years an Orphan. By John T. Dwyer. The book tells the story of Saint Vincent's, San Francisco's Home for Boys, at San Rafael, which completed the first century of its existence in 1955. It is a well-written book and profusely illustrated with many excellent photographs. Pp. 159. $3.00. THE BRUCE PUBLISHING COMPANY, Milwaukee 1, Wisconsin. The Glor~t of Christ. A Pageant of Two Hundred Missionar~j Lives from Apostolic Times to the Present. Age. By Mark L. Kent, LM.M., and Sister Mary Just of Maryknoll. An arresting, dramatic incident introduces each missionary. An appropriate reflection closes the account of his life. Not all the missionaries chosen for the book are canonized saints, though they would be if the Church would still recognize cahonization by popular acclaim as she once did. An inspiring bbok. If they could do so much for Christ, why can't I? Pp. 282. $3.75. 323 BOOK ANNOUNCEMENTS Retffeto.~ for Religious How to Meditate. By Reverend A. Desbuquoit, B~lrnabite. Translated and arranged by Reverend G. Protopap,as, O.M.I. Not only beginners in mental prayer but also those who have practiced it for many years will find the author's analysis of mental prayer enlightening. I/is chapter on "Tasks of Mental Prayer" is particu-larly ~uggestive and should prove very helpful. Pp. 75. Paper $1.00. Spurs to Meditation. By Reverend Bartholomew g. O'Brien. Just how much of a problem formal meditation can .be for a priest, Father O'Brien knows from personal experience in a very large and busy parish where he served for ten years. Spurs to Meditation is written specifically for those priests and seniinarians who still find meditation a problem. The author hopes with good reason that his book will help to solve that problem for many of his readers. Pp. 116. Paper $1.25. ~ CATHOLIC LIFE PUBLICATIONS, Bruce Press, Milwaukee I, Wisc. The Pierced Heart. The Life of Mother Mary Angela Trusz-kowska, Foundress of the Congregation of the Sisters of Saint Felix (Felician Sisters). By Francis A. Cegielka, S.A.C., S.T.D. The Congregation of the Sisters of Saint Felix now comprises ten prov-inces. Three are in Poland, where the congregation was born, and the other seven are in the United States. There are 4,3-37 sisters in the congregation as of 1955. Of these 3,505 are in the United States. Because the sisters are so numerous here, they are known for the many works in which they are engaged, but little is known about them. This is the first biography in English of the remark-able woman who founded this flourishing congregation. It helps us to get to know the Felician Sisters. It is regrettable that the book is so brief, only 76 pages. May the day come soon when we shall have a fullrlength biography. $2.50. THE CATHOLIC UNIVERSITY OF AMERICA PRESS, 620 Michigan Ave., N.E., Washington 17, D.C. The Catholic Elementary School Program for Christian Family Living. Edited by Sister Mary Ramon Langdon, O.P., M.A. This book embodies the proceedings of the Workshop on the Catholic Elementary School Program for Christian Family Living conducted at the Catholic University Of America, June 11 to June 22, 1954. It is of interest to pastors and sociologists. Pp. 209. Paper $2.25. The Local Superior in Non-Exempt Clerical Congregations. A Historical Conspectus and a Commentary. By Robe,rt Eamon Mc- 324 BOOK ANNOUNCEMENTS Grath, O.M.I. The book is a thesis submitted to the Catholic Uni-versity of America in partial fulfillment of the requirements for the degree of Doctor of Canon Law. Pp. 127. Paper $2.00. CLONMORE AND REYNOLDS, LTD., 29 Kildare St.; Dublin. The Origin of Political Autborit~ . By Gabriel Bowe, O.P. Certainly a very timely book now that so many false theories on political authority are rife. It is based on a thesis which merit.ed for the author the degree of Lector in Sacred Theology at the Angelicum in Rome. Pp. 102. Cloth 12/6. COLLEGE MISERICORDIA, Dallas, Pennsylvania. Lh;fng the Little Office. By Sister Marianna Gildea, R.S.M. A very effective way to make the recitation of vocal prayers of rule easier, more consoling, and more profitable is to take them as the subject of meditation. Sister Marianna has done just that with the Little Office of the Blessed Virgin Mary, and in this volume she shares the fruit of her labors with the reader. Do you wish to improve the effectiveness of your recitation of the Little Office? If you do, this book will help you. Pp. 167. Paper $2.75. COMITE DES HOSPITAUX DU QUEBEC, 325 Chemin Sainte- Catherine, Montreal~ Morale et M~d;,cine. By 3ules Paquin, S.d. Doctors and nurses are constantly in need of guidance in handling moral problems aris-ing from the practice of their profession. This need is provided for in Catholic medical and nursing schools by courses in medical ethics. Morale et M~dfcfne is intended as a textbook for such a course, though it would also serve as a handy reference book for doctors and nurses in actual practice. Besides giving a clear exposition of the moral principles connected with the many important problems of modern medicine, the book also contains a section dealing with the moral problems of psychiatry. It will be of interest particularly to re-ligious connected with hospital work. Pp. 489.- . DAUGHTER~ OF SAINT PAPAL, Old Lake Shore Road, Derby, N. Y. Jesus" Alp~'al~t for. R'elfgi~Us. Cbmpiled by the Daughters' 6f SaintPahll There"is ~'cldapt~r fore'ach'l~tter of the alphhbe~i" The first l~.l[f.io;f' each "~b~e~; c'onsi~tsof brief cifiot~ioh~ froh~'H61y Scripture oi~ the virtue dealt" ~'i~h ih"that "~l~'~i3~er: ~Tl~e ~c~'fid"hhif comprises brief quotations.:fr0m the~.writings .of.,t.he ~fa.thers of the Cht@ch- a'nd ,the:~sairits on, ~he,' sam~, virtue;., It 'is not a~boolc;to be "read; but ,a.th'e'sautus-of suggestions.for~:meditatibn. :',Pp~. 'l.24,.-Paper 3-25 BOOK ANNOUNCEMENTS Revieta for. Religious $1.00. Cloth $2.00. The Hero of Molokai. Father Damien, Apostle of the L, epers. By Omer Englebert. Translated by Benjamin T. Crawford. Robert Louis Stevenson, who so eloquently defended Father Damien in his open letter to Doctor Hyde, predicted that the Church would raise Father Damien to the honor of the altars within a century after his death. That prediction is. now in process of verification. His cause has been introduced at Rome, and some significant progre.ss has been reported. The present biography of the hero of M61okai is in a popular vein and should hasten the day of his beatification. Pp. 364. Paper $1.50. Cloth $3.00. FIDES PUBLISHERS, 21 West Superior St., Chicago 10, Illinois. The Psalms. Fides Translation. Introduction and notes by Mary Perkins Ryan. This may be called the laymar~'s own edition of the psalms since the introduction and notes by a lay woman were written with him and his difficulties in mind. Pp. 306. $3.95. FOLIA, 55 Beechwood Avenue, New Rochelle, New York. The Augustinian Concept of Authority/. By H. Hohensee. This volume puts "at the disposition of theologians,' philosophers and classical scholars, teachers and students alike, an abundant source-ma~ erlal for the interpretation of Augustinian thought" on the sub-ject of authority. Pp. 77. Paper $2.00. FREDERICK PUSTET COMPANY, INC., 14 Barclay St., N. Y. 8. In the Light of Christ. Through Meditation to Contemplati'on. Pp. 340. $4.50. Hearts Shall be Enlightened. ReHections [or the Examination o[ Conscience. Pp. 179. $2.50. Both volumes are by Mother Mary Aloysi, S.N.D. Religious, particularly religious women, will be pleased with these two volumes, the latest books from the prolific pen of ~he gifted author. Both volumes are intended to make the meditation and the examination of conscience of the monthly day of rec611ection more fruitful. The first consists of forty inspiring meditations; the second, of.an equal number of reflections. There can be no doubt that a religious who makes her own ahd lives according to th~ teaching so eloqtiently pro-pounded in th~se volumes is very dear to the Heart of Christ. GRAIL PUBLIEATIONS, St. Meinrad, Indiana. Blueprint :/or Holiness. "The Christian Mentalit, g. ,By Denis Mooney, O.F.M.This little bookl~t contrasts~ the. Christian men-. 326 . .: .: . November, 1955 BOOK ANNOUNCEMENTS tality, the effective desire of always, pleasing Go.d, with the natural mentality, the desire of always pleasing self. All our faults and sins have their root in the latter; our virtues spring from the former. The Christian mentality must be expande,.d until it extinguishes the natural mentality. The book is very simply written and~ illustrated with diagrams--something most unusual in aspiritual bool~. Pp. 64. Paper $0.50. ~ The Education of the Religious and Modern Trends. By Rev-erend Manuel Milagro, C.M.F: The author writes specifically for those who are educators of religious destined to become priests. Among [he topics treated are the following: vocation and disci-pline, anticipatory ministerial drills, the educator, the confessor, the superior, the educational formula ora et labora, the ministerial for-mula ora laborando, mental hygiene, rectification of distorted fea-tures. Pp. 97. $0.75. Dedicated Life in the World. Secular Institutes. Edited by Jo-seph E. Haley, C.S.C. The answers to many questions that we are asked about secular institutes are found in this" booklet. We find there their historical background, their canonical status in the light of papal documents, their nature, and finally their present and future status in America. It concludes with a useful bibliography. Pp. 48. $0.25. The Crown of Twelve Stars. Meditations on the Queen of the Universe. By a Ca~rmelite Nun, the Apostolic Carmel, Mangalore, lndia. If you baye been looking for appropriate meditations for the first Saturday of each month, The Crown of Twelve Stars should terminate your search. You may even find that though each indi-vidual meditation is short, it affords enough material for mind and heart for more than one hour of prayer. Pp. 54. $0.35. P. J. KENEDY AND SONS, 12 Barchiy St., New York 8. What the Church Gives Us. By Monsignor James P. Kelly and Mary T. Ellis. Those who have to instruct conveits will welcome this new book on the fundan~entals of the Faith. Though e~senti-ally a catechism, it is not writtefi in question and answer form." Even Catholics could profit by a careful reading of this well-writ-ten book. It deserves a place on the shelf of every lay retreatant's library. Pp. 152. $2.50, ~ The Salt of the Earth. By,Andre Frossard. Translated by Mar-jorie Villiers. Andre Fross,a}d has written a very readable book about the religious life as exemplified in six religiouS.orders, Bene-; BOOK ANNOUNCEMENTS dictines, Carmelites, Carthusians, Cistercians, Dominicans, Jesuits, and Franciscans. It was written for people in the world who know little or nothing about religious. It is profusely illustrated with humorous woodcuts. The author is not always accurate about de-tails: The Jesuit General is not appointed by the pope; St. Bernard entered Citeaux with thirty not twenty-five companions; the influx of hermits into theoEgyptian desert began during and not after tbe persecutions. Pp. 160. $2.95. NATIONAL SHRINE OF SAINT ODILIA, Onamia, Minnesota. Odilia, Maid of the Cross. By Bernard C. Miscbke, O.S.C. Would you like to know what life was like in England in those far off days when it was still pagan? What is the historical founda-tion for the legend of St. Ursula and the eleven thousand virgins? Why is St. Odilia the special patron of the Crozier Fathers? You will find the answer to all these questions in Father Mischke's fic-tionalized biography of St. Odilia. Pp. 163. $2.00. SHEED AND WARD, 840 Broadway, New York 3. A Rocking-Horse Catholic is the last book that Caryll House-lander wrote before her death on October 12th, 1954. In it she tells the story of her youth. She was baptized a Catholic when she was six, and so characterizes herself not as a "cradle" but a "rocking-horse" Catholic. She lost the. faith in her teens but found her way back to the Church to become a militant Catholic and the author of six books on religious topics. When you begin to read this book, be sure that you have several hours at your disposal, for you will find it difficult to put it down before you have reached the end. Pp. 148. $2.50. Soeur Angele and the Embarrassed Ladies. By Henri Catalan. Something new in detective fiction: a Sister of Charity appears in the role of detective and solves a murder mystery. Pp. 154. $2.50. TEMPLEGATE PUBLISHERS, Springfield, Illinois. The Our Father. By R. H. J. Steuart, S.J. The conferences of Father Steuart on the Lo~d
Issue 48.2 of the Review for Religious, March/April 1989. ; Ministry and Ministries On Becoming An Apostolic °Hermit Mid-Life Divorce And Alienation The Readmission of Former Members Volume 48 Number 2 March/April 1989 Revn~w t:or Rt~LIGIOUS (ISSN 0034-639X) is published bi-monthly at St. Louis University by the Mis-souri Province Educational Institute of the Soi:icty of Jesus; Editorial Office; 3601 Lindcll Blvd. Rm. 428: St. Louis. MO 63108-3393. Second-class postage paid at St. Louis MO. Single copies $3.00. Subscriptions: $12.00 per year: $22.00 for two years. Other countries: for surface mail. add U,S. $5.00 per year: for airmail, add U.S. $20.00 per year. For subscription orders or change of address, write: R~v~w t:oR Rt~t.~GOUS; P.O. Box 6070; Duluth. MN 55806. POSTMASTER: Send address changes to R~:v~:w ~'o~ R~:t.t~no~s; P.O. Box 6070; Duluth, MN 55806. David L. Fleming, S.J. Iris Ann Ledden, S.S.N.D. Richard A. Hill, S.J. Jean Read Mary Ann Foppe Editor Associate Editor "~"~ Contributing Editor ~% ~,~,¢~ Assistant Editors °"'~ March/April 1989 Volume 48 Number 2 Manuscripts, books for review and correspundence with the editor should be sent to R~:\'~:w ~'o~ R~:~.t~aot~s; 3601 Lindell Blvd.; SI. [a~uis, MO 63108-3393. Cnrrespondence about the department "Canonical Counsel" should be addressed to Rich-ard A. Hill, S.J.; J.S.T.B.; 1735 LeRoy Ave.; Berkeley, CA 94709-1193. Back issues and reprints should be ordered from R~:v~:w ~'on R~:t.~aot~s; 3601 Lindell Blvd.; St. la~uis, MO 63108-3393. "Out of print" issues are available from University Microfilms International; 300 N. Zeeb Rd.; Ann Arbor, MI 48106. A major portion of each issue is also available on cassette recordings as a service for the visually impaired. Write Io the Xavier Society for the Blind; 154 East 23rd Street; New York, NY 10010. PRISMS . Computers easily make available various readouts of statistical in-formation. While I was perusing the printout listings of our January- February 1989 issue, 1 began, to realize how much I take for granted the exchange of information in our contemporary world. This international exchange of information through a journal like REVIEW FOR REL~C~OtJS pro-vides one of the most valuable prisms which exist for expanding our worldview and our unders.tanding of religious life. I want to share with you a few of the statistics about the interriational readership. First, I should call attention to the fact that REVIEW has sub-scribers in all fifty states, the District of Columbia, and the U.S. territo-ries, such as Puerto Rico, the Virgin Islands, Guam, American Samoa, the North Mariana Islands, and the Canal Zone. Roughly this grouping takes in about sixty per cent of our subscription list. Our readers are also from all ten provinces of Canada, including the Yukon and the North-west Territories. Subscribers are also present throughout Mexico, six countries of Central America, ten countries of South America, and throughout the West Indies. REWEff FOR REt.~C~OUS has large numbers of subscribers in the English-speaking countries of Europe, such as England, Ireland, Northern Ire-. land, Scotland, and Wales. But its readership is spread throughout Aus-tria, Belgium, Denmark, France, Italy, Malta, Netherlands, Norway, Po-land, Portugal, Switzerland, Spain, Sweden, and West Germany. The subscription lists are large for India, the Philippines, Australia, and New Zealand, with a widespread distribution throughout the coun-tries. Africa, too, is well-represented, with subscribers from some twenty-two countries, such as Republic of Ivory Coast, Egypt, Ethiopia, Ghana, Kenya, Lesotho, South Africa, Liberia~ Zimbabwe, Nigeria, Uganda, Zambia, Sudan, Tanzania, Swaziland, Sierra Leone, Malawi, Cameroun, and Mauritania. REVIEW also serves readers in Indonesia, Bangladesh, Thailand, Ma-laysia, Pakistan, Sri Lanka, Israel, Jordan, Korea, Japan, Taiwan, Sin-gapore, and Hong Kong. As editor, I think that I may want to take a win-ter trip to visit our subscribers from Fiji, Papua New Guinea, Gilbert Is-lands, Solomon Islands, and Western Samoa. These listings do not exhaust all the places R~:w~:w FOR reaches, but perhaps this kind of enumeration can give all of us a greater 161 Review for Religious, March-April 1989 appreciation of the catholicity of the articles we read and the religious life we try better to understand and live. Of course, this international dimension is reflected in the authors who submit manuscripts and in the content matter of the articles submit-ted. For example, in this issue, Father Donald Macdonald, writing from England, reflects upon the situation of Church members in some com-munist- dominated countries of Eastern Europe. Brother Martin O'Reilly shares with us his vocation director's experience, working in Liberia and Sierra Leone in Africa. Father Robert Maloney calls our attention to an impressive lay-movement of young people who serve the poor in Italy. Reverend Paul Casper, who first went to Burma as missionary in 1952 and later served as the first American Dean of St. John's Cathedral in Hong Kong from 1982-1986, reflects on the influence of his fellow An-glican, C.S. Lewis, upon his experience of spiritual direction. As editor, I want to continue to welcome readers and writers from all over the world. REVIEW FOR RELigiOUS will continue to be enriched by the .reflections of people who come from different community, mission, and cultural life-experiences. Through this journal, we are being given a new window--varied prisms--upon our world and upon our religious iives.~ David L. Fleming, S.J. Ministry and Ministries John R. Sheets, S.J. Father John Sheets, S.J. is well known to our readers. His last article, "Spiritual Direction in the Church," appeared in the issue of July/August, 1987. Father Sheets may be addressed at Creighton University; California at 24th Street; Omaha, Ne-braska 68178. In the remarks which follow, I try to distinguish two related but radically different forms of ministry: that which is primordial, the ministry of pres-ence, and that which is functional, activities, some of which are institu-tionalized, others not, which serve to constitute and build up the Church. The ministry of presence is overlooked today. When people speak of ministry they tend to speak only of functional ministry, various ac-tivities which in one way or another build up the Church. However, they forget that the functional ministry is always built on and presupposes a primordial, or deeper form of ministry, the ministry of presence. Though it is risky to use masculine-feminine analogies today, I think that those who can bypass the loaded nature of such language, and re-gain a certain direct vision of those realities, without the prejudices of our times, can spontaneously recognize in the ministry of presence quali-ties which are feminine, and in the mini~stry of function, masculine char-acteristics. I do not mean, of course, that functional ministries belong only to men, and not to women, or that men cannot exercise qualities of presence. The distinction is aimed at calling attention to two related but different modalities of ministry: a mode of being in and with, which is presence; and a mode of being for, which is function. We live in an age which is centrifugal. The self is caught in a kind of cyclotron that empties the inner self as it pours itself into more and more things to do. For this reason in the remarks which follow there is an attempt to recapture the primordial ministry of presence, which alone 163 164 / Review for Religious,. March-April 1989 can vitalize, energize, the ministries of function. In a sense it is an at-tempt to see how the feminine principle of presence lies beneath all other activ.ities within the Church, providing the presence of the Spirit, who alone breathes life into those activities which are ordinarily called min-istry. Without the presence of the breath of the Spirit, ministry in the sense of activity is like those dry bones Ezekiel describes (Ezk 37), strewn about in a valley, lifeless skeletons that have a faint resemblance to a living person. Hans Urs von Balthasar in Elucidations (London: S.P.C.K., 1975, p. 70) describes what I have just spoken of as a kind of "masculiniza-tion" of the Church. "The Church since the Council has to a large ex-tent put off its mystical characteristics. It has become a Church of per-manent conversations, organizations, advisory commissions, congresses, synods, commissions, academies, parties, pressure groups, functions, structures and restructurings, sociological experiments, statistics; that is to say, more than ever a male Church . " General Reflections on the Meaning of Ministry Before going into some specifics in regard to ministry, I would like to give a working description of ministry that will include everything pre-sented in this article about various ways of speaking of ministry. Most of the time discussions on ministry begin with a description of various activities in the Church that are exercised for the good of others, either as individuals or as :a community. This approach is a valid one. But it also tends to play into models which belong to other forms of hu-man activity for the good of any society, not specifically the society we call the Church. Hence, it is possible that, without realizing it, what is secretly at work in discussion of ministry are models coming from hu-man social structures, such as civil society, instead of those that respect the uniqueness of the ministries that belong to the Church. One has to see Christian. ministry in terms of the complete newness of the forms of activity that the Christian calls ministry. The Church, on the other hand, does not exist only as a heavenly city coming downfrom above. It exists in the world in interaction with other societies. It also has similarities with other societies, especially the state, But the danger is to lose sight of the uniqueness of Christian ministry, and to reduce it to secular models. I want to speak of Christian ministry, then, by beginning from a slightly different perspective than is customary. Ordinarily discussion of ministry begins by talking about different activities in the Church as they are exercised by different members. But it might be more helpful to ap- Ministry and Ministries / 165 proach ministry in a reverse direction. Ministries come from awareness of needs that have to be taken care of within the Church. Ministries are always a response to specific kinds of needs. Ministries in the Church then are those activities which are generated within the Church in re-sponse to the needs of the community. In somewhat the same way, all "secular ministries," such as schools, hospitals, civil authority have to be understood primarily as response to needs within the community. There are no ministries that are simply there, self-evident, self-explanatory. Ministries.exist only because they are called forth as a re-sponse to certain needs. They are essentially relative then to the need that calls them forth. They come, go, remain as the needs either remain or come and go. Their importance ranges from fulfilling needs which are essential to the existence of the Church (for example, the ministry of holy ordi~rs), to those which are i, mportant for'its well-being, but not essen-tial tbqts very existence. This,is true both forthe secular notion of ministry, as well as the ec-clesial. But the needs in each case are radically different. Hence, the re-sponse, or the ministry will be radically different. To understand minis-try, then, one has, so to speak, to work backwards, from need to re-sponse. The respbnse in turn depends upon the particular gift, whether of grace or nature, to respond to the need. St. Paul always sees the gifts of ministry in this sense, as Spirit-evoked responses to community needs. Ministry t.hen is called forth by the particular needs of the organiza-tion as social whether the social body is sec.ular or religious. Some of these needs are practically identified.with the continued existence and Well-functioning of the.body; for example, in the state, different levels of auihority are 'called forth from the need to preserve the society so that it keeps its identity and reaches its goals. The importance of the minis-try varies. Its importance is relative to the nature of the need that has to be taken care of. But our question is concernedowith the society called the Church, not secular societies. Ministry in the Church is the Spirit-created response to the unique needs of the new kind of society' that came into the world-through the institutiofi' of Christ and the outpouring of the Spirit at Pen-tecost. The basic needs.to be responded to are those to which Jesus him-self responded. The Church exists only to carry out what Jesus intended in his life and redemptive death. The deepest need of humankind, then, is the.need for redemption. This is the need that Jesus came to fulfill. He had no other purpose. All ministries in the Church are relative to the one basic need, the need for redemption. "166 / Review for Religious, March-April 1989 The primary ministry in the Church, then, is that which he commu-nicated to his,,apostles. He breathed into them his own mission or his own ministry. " 'As the Father sent me, so I send you.' He then breathed on them saying, 'Receive the.Holy Spirit. If you forgive anyone's sins, they stand forgiven; if you pronounce them unforgiven, unforgiven th.ey remain' " (Jn 20:21-23). He creates a correlation between his ministry which comes from the Father, and the mission of the apostles, which comes from Jesus. They are to minister to the fundamental need of hu-mankind, reconciliation with God and with one. another. Thus th+ fundamental ministry of the Church which is poured into the Church is to respond to a need at the heart of the whole of humanity and even of the universe itself. If this ministry fails, then the mission of Ctiiist is aborted. The raw fundamental need of humankind remains un-touched. "We are still in our.sins" (see 1 Co 15:17). Within that fun-damental ministry, which makes die mission of Christ present, ,there are other subordinate ministries, each of them in one way or another a par-ticipation in the fundamental response to the need for redemption. All forms of ministry in the Church, therefore, are responses to the radical need of humankind, the need f+r redemption. They are not self-actuated responses like those belonging to other socie.ties. They are di-rectly evoked and sustained by the Spirit ~vhose intention is to carry out in the Church what he initiated in the life and death of Christ. St. Paul uses a striking metaphor to bring out ministry as response to need. He calls himself a debtor to everyone. What he owes them is the Gospel. This is the Spirit-evoked gift to answer the radical need in the human heart. M6re than health, money, food, or anything else, the radical need is for Christ. "I am in debt to Greek and to non-Greek, to learned and Simple" (Rm i : 14). The Need for the Presence of Christ: Ministry as a Mode of Being Present As I mentioned in the beginning, it i~ important at the outset to dis-tinguish, ministry according to two different modalities: (a) ministry as presence,, which is a mode of being-with, what I called above, the pri-mordial form of ministry, and (b) ministry as partiizular activities which are ways of doing that flow from being-for others. The latter has to do with activities which flow from and presuppose ministry in the first sense. Most often when people talk about ministry they refer only to doing something. They forget that ministry as we find it in the Church is situ-ated within what is deeper, the mystery of an existence that has been trans- Ministry and Ministries / 167 formed through grace. This transformed existence brings a new mode of presence into the world. I spoke above of ministry as the Spirit-created response to need. The great absence, and therefore, the deepest need, is that of the absence of God in the hearts of individuals and society. The first mode of "minis-try" then is not some particular kind of activity. Rather it is a mode of presence that penetrates a person's whole being. It is a kind of "glory," or radiance that end/elopes a person's whole life. It cannot be located within any one particular kind of activity. "We all reflect as in a mirror the glory of the Lord" (1 Co 3:18). Like a mirror, Christian existence reflects tothe world the presence of Christ. This is the primary mode of ministry. This "presence" or glory comes from the fact that, as Paul says, we are a "new creation." "When anyone is united to Christ, there is a new creation; the old order has gone, and a new order has already be-gun" (2 Co 5:17). He tells the Christians that in the midst of an evil world they are to "shine like stars in a dark world, and proffer the word of life" (Ph 2:13). All of Paul's exhortations about what to do as Chris-tians flow as corollaries from the mystery of their transformed existence as a new creation. The images that Jesus uses to describe the primary ministry of the Christian do not concern specific activities. He calls the Christian salt, light, leaven for the world. The Christian's pri(nary ministry to the world, then, is not some particular activity, but a kind of epiphany of the presence of the New Creation. The most fundamental ministry then is to live the Christian life in its fullness. It is a doing that is identified with their very being. How they live flows from who they are. Very sim-ply it is the call to be holy. It helps us understand this primary form of ministry if we reflect on the fact that all Christian ministry receives its meaning insofar as it takes on the.pattern of Christ's ministry. In Christ, we see the perfect expres-sion of "ministry." All that he does flows from who he is. The myste-rious interaction of Jesus with everyone came.from an awareness of a pres-ence in him Which eluded all categories and particular activities. Similarly his primary activity in the Church is not through specific ministries, for example, orders,.charisms, and so forth. It is the fullness of his presence filling the whole Church. "He put everything in subjec-tion beneath his feet, and appointed him as supreme head to the Church, which is his body and as such holds within it the fullness of him who himself receives the entire fullness of God" (Ep 1:22-23). "Be assured. Review for Religious, March-April 1989 I amowith you always, to the end of time" (Mt 28:20). At center of all particular ministries in the Church, then, is the mystery ~f presence. Christ's own ministry is the Si~irit-evoked response to the most radi-cal needs of humankind redemption, salvation, atonement. "I have a ba, ptism wherewith I am to be baptized, and how I am straitened until it be accomplished" (Lk, 12:50). His fundamental ministry then is to re-veal the Father's love. This love is not only an affective, but also an ef-fective love. The Father shows his love through the redemptive gift of his Son. Hence, the mode of being of Christ is a redemptive mode of being. He is from the beginning the? ',Lamb of God who takes away the sins of the world." His ministry then is identified with his whole being. No matter what he says or does, it is always the expression of his gift of himself: "This is my body given for you. This is my blood poured out for you." Christ's presence then is a special mode of presence: a re-demptive presence. All particular activities flow from his pervasive pres-ence as the Suffering Servant. The Church itself has only one primary ministry. It is the sacrament of the presence of Christ. It exists only to bring to the world what Christ accomplished through his ministry, to bring.~the world in touch with the mystery of Christ. All of the various particular ministries in the Church, ways of doing, flow from the primary ministry which is a mode of being present. Similarly, the primary mimstry of the Christian is that of pres-ence where God is absent, to be light in the darkness, leaven in a dead world, salt in a world which has lost its savor. The failure to recognize the primary ministry as that of presence has led to many ambiguities, in discussion of ministry today. One gets the im-pression that greater participation in ministry is only (or mainly) being able to participate in many activities which were closed to a person up to the present. But in reality the primary ministry is to respond by pres-ence to what is absence, or anti-presence. This has always been the pri-mary ministry of the saints, canonized and uncanonized. The m.inistry of presence creates an atmosphere that is broader, deeper, more pene-trating, both stronger and more delicate, and more effective while it is more self-effacing than what is brought about by particular ministries. Yet it has to be admitted that this primary notion of ministry is often neglected~ The activistic mentality that pervades our society sees minis-try mainly as involvement in more activities, o~ in activities associated with one form of ministry, that of Orders. But the ministry of presence is not a matter of this ministry or that. It takes in a whole constellation of activities that identify the New Creation. Th.ey are not so much spe- Ministry and Ministries cific activities as Christian modes of being. St. Paul describes this min-istry Of presence as the harvest of the Spirit: "lbve, joy, peace, patience, kindness, goodness, trustfulness, gentleness and self-control" (Ga 5:22). The ministry of presence, then, takes in all of those activities which are gr0upe~d under the names of the spiritual and corporal works of mercyL''When I was hungry., thirsty., a stranger., naked. ill . in prison" (Mt 25:31f). In particular, it takes on Christ's minis-try as the Suffering Servant. "I have set you an example: you are to do as I have done for you. In truth I tell you, a servant is not greater than his master, nor a messenger than the one who sent him" (Jn 13:!5-16). As Paul says, "Let your bearing toward one another arise out of your life in Christ" (Ph 2:5). All of these activities belong to the Christian qua Christian, not to the Christian as having a particular form of ministry. They are insepara-ble from the Christian identity itself. These activities form the primary ministry of,the Christian. I have spoken, then, of ministry as the Spirit-evoked response to needs. The primary ministry is the response to the need for the presence of Christ through the Christian in the world which still needs to be touched by the redemption. This is the ministry that flows from the pres-ence of the New Creation. Presence in torn is not one or other specific activity. It is a kind of epiphany that shows itself in the constellation of activities that irradiates from the New Creation. Ministry on this foundational level is related to specific forms of min-istry as the atmosphere is to thir~gs that breathe. The specific forms of ministry are lifeless unless they live out of this atmosphere that identi-fies the Neff Creation. Yet it has to be. admitted that popular ways of speal(ing of particular ministries in the Church isolate them from their roots in the primary form of ministry, which is a mode of being present as the New Creature to the Church and to the world. It is on the level of the ministry of presence that really important but unheralded ministry takes place in the Church. It is that which belongs to states of life, such as, for example, marriage. The "ministry" of ¯ mother or father is not this or that particular activity. It is a mode of lov-ing presence that creates a kind of a cosmos of relationships which we call the family. Others, for example, a baby sitter, can carry out particu-lar activities that a mother or father also do. But it is only when such particular activities are rfianifestation of the mystery of presence, the mys-tery of motherhood and fatherhood, that such activities create the mys-tery that we call the family. 170 / Review for Religious, March-April 1989 The Catholic lay person, like every other Christian, exercises the min-istry of presence. This presence obviously comes to the fore in ways of acting that are spe~:ifically Christian. But those particular activities have their power because they are witness to a presence that makes Christ pre-sent in the whole of one"s life. The p~resence is that of the New Crea-tion, in a quiet hut powerful way emitting signals that show the 'presence of Christ in the secular world. They are like beacohs of light sending rays out into the night, both illumining the darkness an~! attracting people to the light of Christ. Particular Ministries in the Church Finally, after this long buildup, we come to the place where most people usually begin discussions about ministry. They mean particular activities in the Church directed to building up the Church that have ec-clesial recognition. "Above we spoke mainly of ministry as the manifold group of activi-ties that flow from the new mod~ of being which St. Paul calls the New Creation. They are not activities in the same sense as the particularized m~nistries. In the particularized ministries one does something to accom-plish something else. But in the foundational ministry one is not "'do-ing" one thing to accomplish something else. Rather it is a ministry of transforming presence. "To crown all, there must be love to bind all to-gether and complete the whole" (Col 3: 14). "'I may dole out all I pos-sess, or even give my body to be burnt, but if I have no love, I am none the better" (1 Co 13:3). Ministry as a particular activity ~n the.Church presupposes and lives off the foundational ministry which is presence, the presence of the Holy Spirit in individuals making them the New Creation: The Holy Spirit, then, draws individuals into the love of Christ by givingthem gifts to respond to particular needs in the Church. St. Paul's description of.min-istry always presupposes the presence of the Holy Spirit in the individ-ual not simply as an individual but as a member of the Church. Gifts are given to individuals to enable them to fulfill a need within the Church. Presupposing, then, the fundamental ministry of presence, St. Paul speaks of various ministries which the Holy Spirit calls forth to respond to various needs. While each is izalled to the primary ministry of radiat-ing the presence of Christ to the whole (the fundamenthl ministry), there are particular functional-roles within the community called forth to re-spond to a whole range of different needs, some more essential than oth-ers. Paul describes some of these. "And these were his gif!s: some to be apostles, some prophets, some evangelists, some pastors and teach- Ministry and Ministries / .17"1 ers, to the building up of the Body of Christ" (Ep 4:1 !-13). "Now you are Christ's body; but each of you is a different part of it. In the Church, God has given the first place to apostles, the second to prophets, the third to teachers. " (1 Co 12:18f). However, the primary ministry, the ministry of presence, with love as its animating principle, should animate all the particular ministries. "Be ambitious for the higher gifts. And I am going to show you a way that is better than any of them" (1 Co 12:31-13:1). Then he goes on to describe the ministry of all ministries, the mystery of love as the primary "ministry" to which we should aim. Ministries on this level have to do with the whole social unit, the whole Church. They reorientate a person's whole existence to take on a specific kind of relativity,from Chr.ist,for the Church. This reorienta-tion is such that it modifies in a new way the person's Christian iden-tity. There are three modes in which the presence of the New Creation is radicalized in an individual: the sacraments of baptism, confirmation, and holy orders. Theologically the term "character" describes what St. Paul calls the metamorphosis, the change in the inner structure of a per-son's life (2 Co 3:18). This is the radical reorientation of a person's whole being, first of all, through baptism to become the New Creation, to respond to one's own radical need--the need-for redemption; then, through confirmation which takes presence to a new dimension, orien-tating the baptized person to the needs of the whole Church; then, through holy orders which radicalizes in a person Christ's own gift-presence, making a person "steward of the mysteries of God" (I Co 4:1), a person whose presence is to draw forth the New Creation. The traditional theological term, "character," then, describes three modes of the presence of Christ in the New Creation. Flowing from these modes of presence are different kinds of activity. I have commented briefly above on the mode of presence that comes through baptism and confirmation. These are modes of presence and ac-tivity which belong to all Christians by virtue of their baptism and con-firmation. It is what is specifically called the mini~stry of the laity. Within that mode of presence there are many kinds of activities, as, for exam-ple, that which belongs to those who are married, or to those engaged in secular occupations in the world. I shall comment briefly on the kind of presen.ce that belongs to the priest. It has two sides. The priest mediates to the Church and the world the presence of Christ. On the other side, the priest draws the whole of Review for Religious, March-April 1989 the Church into the presence of Christ. Like John the Baptist the priest is to introduce the Bride to the Bridegroom, and the Bridegroom to the Bride. Priestly ministry has a.single purpose: to bring about the New Crea-tion- to nourish, sustain, and guide the New Creation by word and sac-rament. All of priestly activity then is some form of transubstantiation, that is, to change the old reality into the new. The priest's whole being is to transform the world by touching it with the redemptive event of Christ. The priest lives from Christ, for the Churchl' But at the heart of all ministries in the Church is the radicalization that takes place through baptism which brings into being the New Crea-tion. Confirmation and orders have their roots in the new mode of pres-ence of Christ in the individual and the Church through baptism. Con-firmation draws out another aspect of the giftedness of the New Crea-tion, that is, the apostolic dimension to "let your light shine before oth-ers . " Orders is a gift of the Spirit presupposing baptism which em-powers individuals to draw forth from the "old creation" the New Crea-tion, through word and sacrament, and to direct the community in the ways to live out the implications of the New Creation. Problems Associated With Ministry St. Paul describes ministries as the work of the Holy Spirit in call-ing responses from within the New Creation to particular needs within the Church. The images he uses always suggest harmonics or coordina-tion. In a sense, the Holy Spirit is like a conductor calling .forth from each individual player in the symphony that which leads to the harmon-ics of the whole piece of music. One of St. Paul's favorite images to bring out the .sense of harmonics of ministries is that of the body, where the whole exists for each part, and each part exists for every other part, as well as for the whole. "There is a variety of gifts but always the same Spirit; there are all sorts of service to be done, but always to the same Lord, working in all sorts of different people; it is the same God who is working in all of them" (1 Co 12:if). The words "same Spirit," or the "one Spirit" oc-cur about ten times in the passage to show that ministry is a Spirit-evoked response to different needs. The same emphasis is found in Ephe-sians 4: If. "Do all you can to preserve the unity of the Spirit. , there is one Body, one Spirit . . . one Lord, one faith~ one baptism, one God." It is interesting that Paul's extensive description of the interplay of the gifts of the Holy Spirit for the good of the whole Church is found mainly in a community where there was the greatest.disharmony, the Ministry and Ministries / "17'3 Church at Corinth. He is therefore calling attention to a special kind of sin, the obstruction of the power of the Holy Spirit in the very persons who are called to build up the body of Christ. But the situation at Corinth does point to what have always been three problems with ministry in the Church: (1) the failure to see minis-try as the Spirit-evoked response to different needs within the Church; (2) the failure to see that each ministry has its meaning not in itself, but only insofar as the foundational ministry of presence animates it; (3) the adaptation of the uniqueness of Christian ministry to secular models. I shall comment on these briefly. (1) The problems in the Corinthian community that turned the sym-phonic movements of the Holy Spirit into groups of warring factions have always been part of the sinfulness of the Church. Basically it is the problem of what in Jungian psychology is called the "persona," the pub-lic image a person seeks before the eyes of others. The symphonic na-ture of ministry becomes discordant when one's attention turns from the ministry in itself to an awareness of the public image associated with dif-ferent ministries. The attention then is not on what the Holy Spirit is do-ing through one's ministry, but on the way ttiat one's own glory appears before others. Some even felt they got a better public image by the fact that they were baptized by a person associated with such an image-creating personality, for example, the eloquent and gifted evangelist, Apollos, in contrast to someone like Paul who apparently did not pro-ject such an image. (2) The second problem which has plagued the Church in her past history, as well as at the present, is tile dissociation of the ministry of doing from the primary ministry of being or of presence. For this reason Paul insists that though the Corinthian Community exercise all of the other ministries, even to the point of giving all they have to the poor, or giving their bodies to be. burnt, yet if they are isolated from th~ min-istry of presence, of being, that is love, (hen all activities are like activi-ties of a corpse. There might be much activity, very busy people, but it does not carry the life-giving power of the Spirit. It is dead. The lack of holiness in those who are supposedly the New Creation has been the biggest obstacle to the work of the Spi.rit during the whole of the history of the Church. (3) The third problem, related to the first two, comes from a failure to recognize the uniqueness of ministry in the Church. Ministry in the Church is a reversal of all notions of service that we find in societies that owe their existence to some natural cause, for example, the state or the 174 / Review for Religious, March-April 1989 family. In these societies, a person enters at a certain level, then makes every effort to move to the top, with increase of salary, prestige, power, and the expansion of the "public image" as one works to the top. In the process, whoever is above is a threat because the one above stands in the way. Those who are below are looked on as inferior. Judgments about the importance of different "ministries" are always made accord-ing to the ladder\of the upward-bound movement and then more specifi-cally to what rung of the ladder one is on. This problem has always been with the Church. It was practically im-possible for the apostles to put this new wine into old wineskins. They argued who was the most important. Then Jesus taught them, "If any-one wants to be first, he must make himself last of all and the servant of all" (Mk 9:35). The sons of Zebedee asked Jesus, " 'Grant us the right to sit in state with you, one at your right and the other at your left.' Jesus said to them, 'You do not understand what you are ask!ng. Can you drink the cup that I drink, or be baptized with the baptism I am to be baptized with?' " Jesus tells them that if he as master and Lord has washed their feet, then they should wash one another's feet. This is a symbolic way of describing Christian ministry. Paul says, "Rivalry and personal vanity should have no place among you, but you should hum-bly reckon others better than yourselves" (Ph 2:3). I am sure there are many other problems that have to do with minis-try today. Some are organizational problems, others from many of the feminist questions. The ones I mentioned above are attitudinal. They have always been with us, and are with us today. They can be at work also in other problems such as organizational or the feminist issues. I can-not imagine people agitating for a job which, for example, would mean that they would take a salary cut, pay more taxes, have longer hou.rs, and work anonymously. The Christian notion of ministry~ is even more out-landish than that. Ministry and Religious Life In his Apostolic Exhortation on the religious life, The Gift of Redemp-tion (March 25, 1984), Pope John Paul II presents what is probably the most profound theology of religious life that has ever been thought out. He roots religious consecration in the New Creation that comes into be-ing through baptism. Religio6s life then has its primary ministry in what we spoke of above as the ministry of presence. It is foundational to all other particular forms of ministry. But the presence that forms the fundamental ministry of religious life takes on a particular paschal duality. It is to image forth the life of Jesus Ministry and Ministries as the Suffering Servant. It exists to show forth the duality that belongs to Christ's own paschal mystery. The paschal duality means that one and the same reality has two related aspects: the cross (sacrifice) and the res-urrection (the New Creation). The vowed life of the religious, then, is to bring into the world a particular modality of paschal presence. That is the fundamental ministry: the ministry of the paschal presence. But there are particular ministries which religious congregations ex-ercise for the good of the Church and society. When we look at the his-tory of the Church in our own country, these ministries are numerous. Some of the majors ones are education, hospitals, orphanages, care for the elderly, but there are many others, including the contemplative life of intercession for the Church. Other forms of particular ministries have emerged over the last twenty-five years. But it is the foundational ministry above all which must activate all particular ministries. To quote Pope John Paul: "It is precisely this wit-ness of love that the world today and all humanity need. They need this witness to the Redemption as this is imprinted upon the profession of the evangelical counsels" (no. 14). "From this witness of spousal love for Christ, through which the entire salvific truth of the Gospel becomes par-ticularly visible, there comes., as something proper to your vocation, a sharing in the Church's apostolate, in her universal mission . . ." (no. 15). He goes on to speak of the particular apostolates. Then, "And thus, even though the many different apostolic works that you perform are ex-tremely important, nevertheless the truly fundamental work of the apos-tolate remains always what (and at the same time who) you are in the Church. Of each one of you can be repeated, with special appropriate-ness, these words of Saint Paul: 'For you have died and your life is hid with Christ in God' " (no. 15). Conclusion Questions about ministry are very much with us today. Many of these questions were brought up in the recent synod on the laity. But the end results did not bring much clarification. Perhaps the most positive result was to bring an awareness of the need for a theology of ministry that relates ecclesiology, pneumatology, grace, sacraments, and voca-tion. I am sure that the synod wa~ an important step along the way to clarification. As the history of the theology and development of doctrine show, clarification of issues that touch the life of the Church very pro-foundly is a long process. .What I have tried to do above could be summed up as follows: (I) since ministry belongs to a unique reality, namely, the Church, which "176 / Review for Religious, March-April 1989 is, so to speak, held together 'from above,' through the Holy Spirit, min-istry in the Church is unique, and cannot be reduced to service as~we find it in any human society; (2) ministry is not self-initiated but originated by the Holy Spirit in order to respond to needs, some of which are con-stitutive of the Church, for example, sacrament of orders, and others which depend on historical, sociological factors; (3) the primordial min-istry is that of presence, which cannot be limited to presence of the Spirit "because God's love has flooded our inmost heart through the Holy Spirit he has given us" (Rm 5:5); (4) particular ministries address par-ticul~ ir needs within the Church or the w.ay the Church interfaces with the world; (5) three main problems were singled out: (a) the use of min-istry to glorify oneself; (b) the shift from primacy of presence ("the more excellent way" which Paul describes as love) to a primacy of par-ticular ministries; (c) the subtle adaptation of the gospel paradoxes about ministry ("Then if I, your Lord and Master, have washed your feet, you ought also to wash one another's feet" (Jn 13:14) to promotional mod-els taken from secular societies; (6) finally, I spoke of the particular min-istry of religious, whether active or contemplative: it is the ministry of a special mode of presence, a kenotic presence, which translates the words of Jesus, "this is my body given up for you . . . blood poured out for you" into the three evangelical counsels of chastity, poverty, obe-dience, creating a paschal presence which animates all particular minis-tries. Come and See: An Experiment in Vocation Discernment in Africa Martin O'Reilly, C.F.C. Brother Martin O'Reilly, C.F.C., does vocation counseling work in Liberia and Si-erra Leone. His address is Christian Brothers; P.O. Box,297; Monrovia, Liberia. ~lln unkind joke, certainly thought up with post-Vatican II religious life in mind, asks: how do you join a small religious congregation? Answer: join a big one and wait. It is, however, a joke that would not be under-stood in many parts of the Church, particularly in Africa. Let me explain. Between 1975 and 1985 the number of local priests rose in West Africa by a staggering 630%; local sisters increased by 280% and'brothers by 340% (Statistics compiled from L'Englise Catholique en Afrique, edited by Pere Perraud, Pontifical Missionary Union, France, 1987). T.he prob-lem for many seminaries and religious communities in the younger. churches is not so much trying to attract candidates, but to find ways in which to sort out the wheat from the chaff. This article will focus on the ways in which vocation counselors can effectively carry out their ministry in situations where the large numbers applying for entrance to religious communities, the newness of the ,~o-cation to many people, and the particular backgrounds of the applicants make it difficult to accurately assess the. seriousness of an application. If the postulancy is to really be a preparatory period for entry into the. novitiate, and not simply a sorting out of suitable candidates from the unsuitable, then there is need for some kind of system of deselection prior to that. A method for doing so is what is proposed here. It is the result of my own involvement over these past five years in vocation coun-seling in Liberia and Sierra Leone. 177 "17~1 / Review for Religious, March-April 1989 The Game Plan ~ Perhaps the best way to begin is by saying how I don't carry out my ministry: I don't advertise; I don't give talks in schools or churches; I don't have a telephone; I don't have my own means of transport; and I am not fulltime on the job. I prefer, rather, to spend a couple of weeks, five or six times a year on the road, covering some 3,000 miles or so, visiting those who have contacted me. I stay with them in their town or village, and meet their family and friends. Just as an ordinary friendship grows, so does mine with .those who have expressed interest in the life of a Brother. Through the people who have invited me to visit their homes, I have met others who want to know more about the religious vocation. Many people have joined our community through a friend or relative introducing them to me. Since b~ginning in my ministry in 1982 I have developed a network of contacts that r.uns into the hundreds. When my relationship with an applicant has developed past a cer-tain point, I then invite him to "come and see" where 1 live. I invite him to spend ten weeks with myself and the community. Apart from help-ing with his transport costs, he has to arrange his own travel documents and come under his own steam--just as any person would have to do, were he or she to travel and visit a friend in a far-off place. The idea behind the ten-week vocation discernment program is for candidates and the community to experience each other for a sufficient length of time, allowing both parties to get to know each other, and to see if they are compatible and willing to grow together in community, prayer, and service. :Who Is Invited? ~ There are fivemarkers I would look foi in a person suitable for ac-ceptance into the pre-postula.ncy program (I am presuming that an appli-cant is baptized and confirmed as a Catholic, has reasonable references and is in good health): (I) An applicant must have shown evidence of being able to commit him-self to a group within the Church (for example, The Legion of Mary, St. Vincent de Paul, Y.C.S., or a prayer group) for a substantial period of time. Simply "attending Mass'? regularly is not enough evidence of a commitment to the Church within the African context. (2) An applicant must have "nets to leave behind." The economic con-dition of many of the countries in West Africa is such that the vocation . of a priest or a religious can be a very attractive proposition. It offers a person security and status, to say nothing of sanctity! Those straight Come and See / "179 from school are not usually in a position to have ~proved their compe-tence in the art of living and providing for themselves. With few excep-tions school-leavers have the added problem of not seeing entrance to a religious community as anything more than pursuing "further stud-ies." Those who apply, and have no job, I advise to look elsewhere. (3) The family of an applicant must be able to understand what decision a young person is making in asking to join a religious community. There has to be some significant member of the family, not necessarily a par-ent, who supports his intention. The applicant, for his part, must explain to the family that all he is trying to do is to "find God's will." If he finds out that it is not God's intention forhim to be a religious, then he should tell them that he will return home a wiser person; but if it is, then he must explain thathe will be returning to join the community as a pos-tulant with, hopefully, the understanding and support of his family. (4) An applicant has to be able to see that there are difficulties for him in asking to join a religious community. His ability to talk of his'fears about the demands of a celibate life are as good an indicator as any of the degree of his seriousness. If he cannot see this as a tremendous chal-lenge, then I tell him that he probably has not thought enough about the vocation. (5) With regard to the intellectual ability of an applicant, it is essential that he be capable of tertiary education. A person's particular paper quali-fications do not always reflect his academic ability, so it is not appro-priate to apply the same rules for entry to everyone. A candidate should certainly have finished his secondary school education and not beqook-ing to resit exams at a later date. If I am unsure as to the suitability of a person applying for the pro-gram, I will give him the benefit of the doubt; but when it comes to en-try into the° six months postulancy, and I am s.t!ll unsure of his suitabil-ity, I give the benefit of the doubt to the community and ask him to look elsewhere for his vocation. The Rationale Behind The Program The pre-postulancy program, as outlined here, is conceived of as an extension of the vocation counselor work, .rather than the beginning of religious formation. Those selected for the prograrfi--never more than twelve--are fully aware of the temporary nature of the experience, and understand that at the end of the program they may, or may not, be in-vited to apply for admission to the postulancy program. For most of those entering the program, this will be their first expe-rience of living in a multi-cultural environment. Great care, therefore, 180 / Review for Religious, March-April 1989 is taken to make our candidates feel at home--if not, then they will prob-ably wish they were at home.! We have found that candidates, at this stage of the life in a religious community, prefer to share rooms and need ample opportunity for settling in ,and' being themselves. It goes without saying that the personnel involved in directing the program are comfort-able living with young people and are prepared to trust them. I have found that for a pre-postulancy program to work well, there must be a group of candidates with a specified program to follow. Sim-ply inviting young Africans to come and live with a religious commu-nity and to occupy themselves with some form of pastoral work is not a sufficient basis for helping them understand the meaning of religious life. Candidates need clear guidelines so as to help them negotiate the difficulties in living in a structured environment with others from differ-ent backgrounds and cultures. Growth in appreciation of the meaning of religious life will take place when candidates begin to experience the com-munity as sufficiently safe and supportive so that they can be themselves. However a person presents himself prior to joining the community, he cannot maintain a pretense for long when invited to participate in a strong community experience. Candidates, also, can be so concerned with try-ing to match our real or imagined expectations of them that they find it difficult not to think of themselves as playing the lead part in a drama scripted by others. As far as is possible I make the agenda of our daily living together the responsibility of all and try to foster a sense of ac-countability among them, a sense that "we are in this together." For people to encounter themselves, others, and God in a real way there has to be a ring of authenticity about the experience. I am espe-cially interested in exploring with those invited to join the program their notions about themselves, talents as well as weaknesses; the ways in which they handle questions relating to anger and misunderstanding~ sexu-ality and intimacy, and obligations towards family members--as well as the ways in which they enjoy praying. Matters spe(ifically related to the meaning of the vocation to the religious life, I leave for later on in the p6stulancy. Hopefully, as a result of this approach candidates come to build up their identity as members of the community and as people of prayer on more than the superficial foundations of rules and ritual. Sometimes formators can be afraid to get close to c.andidates, pre-ferring to treat them in h remote fashion. This is, 1 feel, wholly unac-ceptable within a cultural climate where tactile contact and verbal com-munication are so important.~Shaking hands, giving hugs and passing the time of day together are as natural to Africa as the sunshine. Most of Come and See 181 those applying to join us have encountered a good deal of opposition from their friends and family. They need to know from the outset that they are really welcome into the community, not simply for who they might become, (that is religious brothers), but for who.they actually are. That is not to say that there is no room for tough love, but simply that the most effective direction will be given by the formator who is capa-ble of sharing his or her affection for the candidates in concrete ways. A crucial element in thesuccess of the "Come and See" program has been the close presence of professed religious, actively involved in the mission of the congregation, and a novitiate community prepared to welcome candidates, albeit for only ten weeks, into the religious fam-ily. Both professed members and novices have provided a tangible ex-pression of the ideal and the possibility of becoming a religious candi-date. The director of the program is also supported by this in the com-plex business of evaluating applicants to the postulancy. Counseling and helping people discern their vocation is very much, at this stage, a group experience. The value of regular or weekly com-munity meetings, with the opportunity of bringing into the open any is-sue of concern to individuals or the group, cannot be overestimated. If something important to one or more of the candidates is being intention-ally avoided by the community, then nothing of importance will be ta~ked about either. Our weekly sessions start with a review of the pre-vious week and points arising from the reading of the community jour-nal take up the first part of the meeting. I have known that part of the meeting to go on for two hours. The principle of dialogue in Africa seems to be "to talk until you agree"! The length of the program--ten weeks--is long enough for both the candidates and the community to come to have a fair idea of one another, and yet short enough for a person to feel as though he has not burnt his boats by leaving home to enter into a religious community. Having a ter-mination point after ten weeks, instead of say six months, lessens the .chances of early drop-outs and an accompanying lowering of morale 'within the group. It also makes candidates feel free to reevaluate their own decision in the light of their experience of religious life and leave without recriminations, should they feel that such a life is not for them. Conclusion In the five years that the Brothers' Formation Center has been in op-eration in Gbarnga, Liberia, forty-two candidates have completed the "Come and See" program. To date, we have eight postulants, four nov-ices and ten junior professed. Most of those who have left us did so at 1~19 / Review for Religious, March-April 1989 the end of the pre-postulancy program, and left in good spirits. Those who entered the postulancy, and have stayed with the community, say thai the important thing about the pre-postulancy program was that it was religious life "small, small" and hence made them able to realize the importance of being themselves within a culture (religious life) vastly dif-ferent from the 6he they were used to. They were more able to relax and relate to the idea of becoming religious once they knew that they were accepted for who they were; and not who they might become. If those who enter the postulancy do so with some semblance of realism in terms of themselves, and the firm knowledge that "it. is indeed good when brothers dwell as one," then there is a reasonable chance that they can give themselves fully to the significant step of embarking upon the path of becoming members of the Congregation, and I as vocation counselor will have don~ my job. Assessing The "Moral Integrity" Of Candidates For Religious Life Charles Shelton, S.J. Father Charles Shelton, S.J., has a doctorate in clinica! psychology and is currently an Assistant Professor of psychology at Regis College in Denver, Colorado. A more detailed understanding of this theory of conscience is presented in his most recent book, Morality and the Adolescent: A Pastoral Psychology Approach. New York: Crossroad, 1989. His address is Regis College; 3539 West 50th Avenue; Denver, Colorado 8022 I. Over the past twenty years, it is safe to state that the application process for entering reli~ious life has radically changed. Gone are the days when a simple behavioral observation of the candidate's religious practice or the encouraging word of a religious who knows the candidate suffices for entrance. Instead, the application process for most orders and insti-tutes focuses on a thor~ough social history, detailed interviews, psycho-logical evaluations, and an overview of the candidate's sp!ritual life. Sur-prisingly, little has been written regarding one crucial aspect of the ap-plication process--that of the candidate's moral integrity. This article ad-dresses this issue by offering a theoretical yet practical view of the can-didate's capacity for moral growth. The linchpin which holds together the candidate's vocational aspirations with his or her moral integrity is "conscience." Accordingly, we will provide a model of conscience and suggest a practic,al approach which will be of use to vocation directors and interviewers of candidates. The thesis of this article is that the "moral integrity" of a candidate is a crucial area of assessment and that a perspective which utilizes an integrative understanding of conscience offers the best way for providing a thorough examination of the candi-date's capacity for living the moral life. 183 11~4 / Review for Religious,~ March-~April 1989 ,The Moral Life of the Candidate Perhaps one reason that little has been written about the candidate's moral life is that one simply "assumes" that anyone wishing to enter priestly ministry or a religious congregation possesses an upright moral character. Although understandable, such a position remains question-able. Any vocation director can readily provide stories about candidates who express interest .in religious life, many of whom are ill-suited for psychological reasons, as well as at times "moral" reasons, for proceed-ing with the application process. The question of the candidate's moral integrity, however, has taken on new significance over the past two decades. Several reasons can be offered why serious examination needs to be given in this area. First, many candidates seeking to enter religious life today are ~lder. This be-ing the case, the backgrounds and experience of the candidates provide an often admirable, yet at times puzzling, array of experiences. Many involved in the candidate selection process at times wonder what has re-ally gone on in the life history of the candidate. Secondly~ the psycho-logical nature of candidates often admits to a complex personality struc-ture which is threaded with a variety of motives and psychological ex-periences, not all of which are compatible with the demands of the re-ligious community.For example, I was once presented with a situation about a candidat~ to a diocesan seminary. The candid.at~e had. admitted to several questionable behaviors but now contended that a conversion experienc6 had resolved these issues. Since I did not know the candidate, I refused to offer an opinion regarding his suitability. I did suggest, though, that given the behaviors in question careful scrutiny must be given this person's motives. The capacity for rationalization is virtually limitless. Thirdly, the complexity of today's ministerial roles and struc-tures necessitates a well-developed and well-defined moral conscience Which allows flexibility, sustains insight, and fosters behaviOr~ which are~ healthy and which nurture moral integrity. The recent scandals surround~ ing sexual acting out among priests and religious necessitate a.well-integrated conscience which assists a person in reflecting 6n his or her own vocational commitment. All in all, conscience remains the single most vital human mechanism for assisting an individual's living of dis-cipleship. As a consequence, it becomes important to offer a view'of con- ~Cience that is'integrative and best captures the human desire to live the life of Christian discipleship. As a clinical psyChologiSt my own view is that for conscience to make sense it must be intimately rooted within the very human experience of life; indeed, conscience must arise from The "Moral Integrity" of Candidates / 185. the very depths of human experience as it responds to the self-commu-nicating presence of God's offer of grace. This perspective allows the very moral integrity of the person to be encapsulate~l within the reality of h.~uman life and surface in the very depths of human personhood. Ac-cordingly, I think that conscience is best explained as the decision for other-centered value in the concrete decision of everyday life. That is, conscience serves as the capacity to appropriate more and more the Chris-tian dynamic of love in the existential reality ot~ one's life. It is the one force .within life that serves to break through deceit and self-deception and challenges one to strive for a more authentic living of discipleship. In order to see this clearly, I would like to offer a model of con-science that incorporates seven dimensions. My thesis is that only an ex-amination of these seven features will allow a more complete and thor-ough understanding of a'person's capacity for moral int'egrity. As a way to assist the application process of candidates, I will offer specific com-ments and questions that are applicable for a candidate seeking to enter religious life. Through an eva, luation of these seven dimensions, a more adequate sense of the candidate's moral integrity can be ascertained.~ Evaluating for Moral Integrity Within a model of conscience, the following seven dimensions should be considered. Adaptive Psychic Energy. We are what we focus on and experience. Stated another way, what we give attention to offers insight into the type of person that we are. Psychic energy is required for all human endeav-ors. Indeed, perceptions, thoughts, emotions, attachments, and behav-iors ~all rely upon an adequate investment of psychic energy. At the same time, psychic energy is itself limited. One has only so much energy to invest. Thus, to tend to certain tasks and goals precludes, by necessity, investment in other ventures. Developmentally, psychic energy is best utilized in the successful resolution of developmental tasks. Applicants seeking to enter religious life require careful scrutiny of both their level of identity formation as well as their capacity for intimacy. Most likely, individuals who are without a sense of healthy identity or a balanced and mature sense of the demands, ambiguities, and feelings associated with intimacy are susceptible to the pull of a pervasive dependency or the un-due influence of others (or environmental situations) which deflect needed psychic energy for spiritual growth. Moral growth is most apt to take place when one can bring to one's evolving and (increasingly. con-solidated) ethical self the accumulated wisdom derived from a felt (yet evolving) sense of "who I am" and the felt attachment (yet continual 186 / Review for Religious, March-April 1989 self-discovery) that "I am loved and I do love." Some needed questions to consider in this regard include: To what extent does this ~:andidate know who he or sh~ is? How influenced is this candidate by his or her own needs or by the influence of others? With what degi'ee of self-awareness can the candidate speak of a sense of self-definitioh? Does there exist appropriate intimacy experiences in this per-son's life (or for yoUn(er candidates, the maturing capacity for inti-macy)? Has this candidate's sense of identity and intimacy allowed for greater self-awareness that is capable of dealing with increasing ambi-guity and the com, pl~xities of adult (and religious) life? Defensive Psychic Functioning. Healthy growth is dependent upon adap-tive psychic functioning which incorporates mature defense mechanisms. Defense mechanisms are psychic operations whose function is to allay anxiety and.p~rovide a more flexible and adal~table resPonse to reality. Healthy defenses include sublimation, a flexible and resourceful sense of humor, role flexibility, s~ppression's"(the conscious contro~l of im-pulses), and altruism. Needless to say, the living in community and the demands of the chaste life require wide use of these defenses in order that the religious might integrate and deal with sexual and aggressive urges. Community life, the constant demands of the apostolic life, and the need to continually appropriate the ideals of the vowed life require an adaptable and flexible approach to others. On the other hand, there exist a' wide variety of defense mechanisms which are apt to prove un-healthy for living and which in turn stunt moral growth. These include: projection (the attributing of unacceptable feelings to others); externali-zation (the blaming of one's difficulties on others); acting out (the ac-ceding to impulses); rationalization (the making of excuses); stereotyp-ing (theorefusal to allow and accept differences); and compartmentaliza-tion (the excluding of one area of life from self-examination). A classic example of this last defense is the person who lives a credible life as a religiousin most areas of life, yet refuses to look at one area such as sex-ual acting out. As the candidate becomes less able to marshal mature defenses, the inevitable result is a limit of self-knowledge and of reflective self-awareness needed for interior examination. Naturally, this form of lim-ited psychological functioning is bound to impact on the discerning of choices or a balanced and realistic reflection on personal life issues. Some pertinent questions are: Does the candidate rationalize'? exter-nalize? project? and so forth. What does personal responsibility mean for this candidate? How comfortable is the candidate with his or. her ira- The "Moral Integrity" of Candidates pulses? How does the candidate sublimate? How does the candidate deal with ambiguity? To what extent is creativity possible for this candidate? Empathy. Conscience is not only rational reflection; it includes emotional investment and attachment. Empathy best exemplifies this emotional ex-pression since it points to the capacity to bond and show sensitivity to others. Normally, empathic expression is not an issue for religious. How-ever, there exist several areas for scrutiny. Does the candidate overem-pathize? The person who cannot maintain healthy identity boundaries is apt to lose objectivity. Further, when empathizing how does the candi-date deal and integrate his or her empathic stirrings? How self-aware is he or she of emotional distress which arises from pastoral situations which often elicit intense internal feelings? This issue is critically im-portant because burnout (an ever present problem for members of caring professions such as those in religiousolife tend to be) often results from continual exposure of the self to empathic distress (experiencing the pain and hurt of others in pastoral situations) which, over time, wears down the religious both physically and emotionally. This burnout in turn less-ens the capacity for reflection, healthy objectivity, and discerning choice. Self~esteem. Adequate self-esteem is indispensable for maturation. S;~lf-esteem refers to a felt sense of inner goodness and a sense of self-competence. There are several ways self-esteem relates to the candidate's level of moral integrity. First, without a healthy sense Of Self-esteem, a person is psychologically limited in the capacity to admit personal fault and the seeking of forgiveness. Lack of self-esteem leads invariably to over-compensating behavior and desires for control; or, conversely, there exists denial~ of responsibility or rationalizations. Without self-esteem the religious who hurts a fellow community member is disinclined to view himself or herself as bearing responsibility for the hurtful action. An equally problematic behavior that is likely to surface from lack of self-esteem is over-dependency on the behaviors and thoughts of others. In other words, the religious who lacks a felt sense of "inner goodness" is vulnerable to being overly influenced by another. Consequently, such "neediness" is likely to evoke blindness regarding personal action and the rationalization of specific behaviors. Several questions come to mind that could be integrated into an as-sessment of the candidate. First, does the candidate genuinely "like" himself or herself? Is the candidate capable of independent and mature judgment which is open to input and guidance from others? At the same time, are there indications that this candidate is overly dependent on ob- Review for Religious, March-April 1989 taining a good impression from or the approval of others? Guilt. Feelfngs of guilt exact a tremendous toll on the psyche. They can be'the source of debilitation leading to weakened self-esteem, depres-sion, a sense of personal devaluation, and compensating behaviors which often take on a compulsive quality. Still, there is a vital, indeed neces-sary role for guilt in moral development. Healthy guilt serves as a vital linchpin'in orienting one to awareness of personal transgressions and the need for forgiveness. Furthermore, such guilt' experiences induce a re-sponse that is caring and sensitive to the concerns of others. Admittedly, the experience of guilt is one of the most difficult psychological tight-ropes to walk. If experienced too intensely, its effects can be crippling. On the other hand, to deny the experience of guilt deprives the self of' a naturally occurring psychic experience whose function nourishes increas-ing sensitivity and altruistic responding. My own impression is that many religious downplay the vital role that guilt exercisesin the experience of forgiveness, I suspect this is most likely due to many religious' own back-ground and difficult time with guilt feelings. Several questions are pertinent. How. has the candidate dealt with moral transgressions in his or her own life? Can he or she discuss them? Is there a sense of openness and also a healthy distance from these past experiences? What has the candidate learned from these experiences? Is the candidate still reacting to them? How does,the candidate speak of his. current limitatiohs? How does the ~candidate believe that he or she needs further growth? Note here the view of growth from a sense of positive integration as opposed to a compulsive sense of goals to be accom-plished. Idealization. The role of idealization is vital for the development of a healthy moral sell It is within our capacity for 'idealization that the can-didate 'is able to construct a view of the order or congregation and the personal desire"to enter religious life. Idealization speaks of dreams, hopes, desires and what the ca.ndidate wishes to become. It implies a mold~ ing process of gradual evolvement which is shaped from images and hopes yet to be realized. Idealizations indicate the quality of one's emo-tional investment and the underlying values to which the moral self is committed. Several questions are pertinent.~,How realistic is the candidate's view of self? religious life? It is to be expected th~at the view of both self and the order/congregation might be somewhat distorted; and the issue b'(- comes how open 'is the candidate to having his or her idealizations rfiodi-fled? A further question refers to the capacity of the candidate to deal The "Moral Integrity" of Candidates with disillusionment. Since idealizations are so valued, the failure of them to occur or be implemented can lead to tremendous hurt and an-ger. Behaviors emanating from such perceived slights and disappoint-ments include acting out, cynicism, passive-aggressive behavior, ration-alizations. In other words, the negative affect resulting from disil-lusionment can cloud healthy moral reflection and an authentic living of the vows. Teleology. A final dimension of the well-integrated conscience is a re-flective sense of purposive meaning. A teleological perspective is sim-ply one's capacity for rational reflection which provides reasons ("that for the sake of which") why one's behavior is carried out. Candidates to religious orders and congregations, of course, are capable of reasoned and reflective behaviors. The issue here is more the "style" of one's telic inclinations rather than the content of the reasoning. In other words, most people could give reasoned responses for their behaviors. The key for mature functioning, and most certainly for moral functioning, is the motivation behind such reflection. Tendencies to be observed include the following: Does the reasoning of this candidate contain a healthy per-sonal investment? Is there an emotional investment in his reasons? Con-victions are most apt to be lived out when they contain a mature blend-ing of reasoned reflection and emotional commitment. On the other hand, does the candidate isolate affect? Does he or she appear to sepa-rate reasons from the emotions which such content would naturally elicit? For example, a candidate who would,speak of a particularly disturbing experience in a cold and very intellectualized way might well not be aware of underlying emotional dynamics. On the other hand, the candi-date whose rationales are continually interspersed with an impulsive qual-ity or tinged with emotionally laden content might be too absorbed in de-veiopm+ ntal issues or underlying dynamic processes to offer healthy dis-tance and the requisite discerning that is needed for moral decision mak-ing. Conclusion This article has underscored the significance of exploring the moral integrity of applicants in any overall assessment of candidates. It is ar-gued that moral development is not simply a process of doing right or wrong. Rather, growth in the moral life is a complex event best exem-plified as an integrative process emanating within the rooted experiences of human living. In the assessment process itself, an exploration of the candidate's past life history is imperative. Equally important, though, is assessing some quality of the candidate's capacity for moral growth. This 190 / Review for Religious, March-April 1989 article argues that optimum moral growth for the candidate is most apt to take place when the following qualities are present: appropriate work-ing through of developmental issues, a realistic and adaptive view of self and others, a caring sensitivity, the capacity for admitting wrong, a healthy sense.of self-esteem, aspiring ideals that are realistic, and reflec-tive reasoning. Though no assessment procedure can accurately predict a candidate's ability to live consistently the moral life, it is well worth the efforts of those involved in the formation process to address every candidate's capacity for moral integrity. An Easter Prayer Love's force is stron.ger than the pull of dark: It can level mountains, raise the dead To a new life, and strengthen weary feet To walk on waters, piled rough waves of night. Its breath can blow the dying coals to light A tunnel black as pitch and radiate The way round pitfalls and sucking s~nds Even to the long, long corridor's end: Chain love's force in tomb with rock-seal tight, Beat it level on Friday's cross and still After three-days He rises above The morning sun in Tabor splendor. See how He moves unhindered through barred doors, All His glory sta.mped on hand and foot and side: Balm to festered sores of Calvary, Now free from binding shroud and fastening nails. Oh, Beacon Light at the end of the sea's corridor, Ointment spice for hurt eyes and wounded hands, Oh, Summoning Bell, buoyant to all our stumbling feet, Help us, Risen Christ, to walk life's dark waters! Marcella M. Holloway, C.S.J. 6400 Minnesota Avenue St. Louis, Mo. 63111 Comprehensive Counseling David Altman, O.C.S.O. Father David is a monk of Holy Trinity Abbey; Huntsville, Utah 84317. At one time or another during our lives, individuals will come to usfor the help they think we can give. Whether or not we find ourselves ex-pert in various kinds of problem-solving, we ought to be able to help them identify problems and be able to present recommendations. Perhaps the key to success in relating to and helping others is to see personal relationships as Christian ministry. The people we meet are, of course, Christ himself, in one of his many disguises. They are also our current pastoral assignments, to be met with faith and self-sacrifical love. Upwards of 85% of helping others consists.in listening: listening at-tentively with compassion and understanding. At times we will be called upon to respond, and this must not be done tritely, but intelligently and constructively. The Approach The secret, if there is one, of a good approach to solving personal problems is to meet each person-situation comprehensively, which is to say, completely. This simply means that we have to use a method which will ensure that problems are not permitted to get by undetected. We want to throw out a net, so to say, which will catch and identify all the difficulties from which a person is suffering. A way to do this is to realize that we human beings are basically three-fold in our makeup: we are physical beings, mental-psychologi~:al be-ings, and moral-spiritual beings, Obviously, then, we can have three gen-eral kinds of problems: physical, mental-psychological, and moral-spiritual. 191 Review for Religious, March-April 1989 These categories are not mutually exclusive since they all pertain to one human person in each case. I have found them useful in my own coun-seling experience because they are complete: they are the net from which no problem need escape, provided that each category is kept in mind dur-ing communication with the person who is seeking help. Competency Few of us are competent to handle difficult cases of pathological na-ture. Of course, those with severe illnesses are to be directed to pro-fessionals with the appropriate expertise. Psychotics need psychiatrists or psychologists; seriously sick bodies require medical attention; and mor-ally ill people need men and women who can show them God's healing ways. Because we presumably are these men and women of God, we ought also to have a certain competency in identifying problems in the other two areas of each person: the physical and the psychological. The body-soul unity is the temple of God's Spirit, sharing intimately in the spiri-tual life of each of us. Therefore our desire to, help the suffering Christ in others ought to carry us beyond spiritual and moral interests alone. Though we may not have the professional training by which we can solve a probiem fully, our working knowledge of various problems en-ables us to provide reasons to a person of his (or her) need for another with more expertise. Simply remarking, "You need a doctor" can be a slap in the face for one who is in pain. We should be able to convince another of his need for help, and perhaps even supply a good name for reference. Difficulties One of the greatest difficulties in attempting to solve individual prob-lems in any of the three areas is to give a suffering person What we want instead of what he needs. When a medical doctor sees a patient, the as-sumption is that the patient has a medical problem. Tunnel vision can take over, and physical medicine is all the doctor can see, whereas the patient's main difficulty may be in a quite different area. It is not un-usual for doctors to listen to remarks such as "I'm not feeling well" and respond with great pastoral concern: "Here, let me give you something for your nerves." This is treating the, sympto.m rather than attempting to identify the underlying cause, the root problem. When a person sees a psychologist with a problem, the psychologist will usually presume that the problem lies within the bounds of psycho-logical expertise. This too may not be the case at all. Remember the story Comprehensive Counseling / 193 of the man who went to a psychologist with a physical ailment that was impinging on his nervous system. "I feel terrible," was the complaint. The doctor responded unwaveringly with talk therapy and persevered in missing the mark. There is little sense and even less success realized in forcing one kind of solution on an entirely different kind of problem. Equally futile and costly is the failure to address real problems in favor of their symptoms. Worse still is the failure of the health-care specialist torecognize a ~prob-lem, then write off the patient as a hypochondriac. This is no solution, only an excuse. When religious or priests are approached for counseling, we nor-mally presume, in our turn, that the person is simply looking for a closer relationship with God, and we proceed accordingly and unfortunately. I remember a person coming to see a religious for years, feeling terrible for a great deal of her time. The counselor came across very generously with saccharine exhortations to a deeper relationship with the Lord. The individual responded with nodding smiles as tears of pain continued to roll down her cheeks. The religious was giving what he wanted, not what the person needed. As it was, the individual had developed a severe case of hypogly-cemia, diagnosed laterby a physician. And, as counselors should know, fluctuating blood-sugar levels have very much to do with a person's emo-tional dispositions. As soon as the suffering person said, "I feel terrible," that was the tip-off for aphysicai condition. After all, we can only feel, bodily, through our nervous-system cells. When they are offended, they are go-ing to let us know about it, one way or another, In addition to hypoglycemia and diabetes, people today are subject to stress situations--and with widely varying nutritional needs. Medical science today knows that under these stress conditions the body gobbles up vitamins and minerals to an enormous degree. Since the B vitamins, vitamin C, and calcium predominantly nourish the human nervous sys-tem, a deficiency is going to show up with contributions toward various kinds of problems: mood swings, nervousness, anxiety, anger, irritabil-ity, depression, compulsive sexual problems, insomnia. Any nervous-system- related problem can be caused or made more burdensome by the severely deficient diets that are practiced today throughout our junk-food land. One person complained of not feeling quite herself: irritable, even biting toward others. I learned that she had just recovered from the flu, Review for Religious, March-April 1989 which is just one of the stress factors we experience. I suggested a vita-min- mineral supplement on an as-needed basis, and the problem was cleared up. A third physical difficulty, also masked as spiritual or psychologi-cal, is the problem of intolerances. Pioneer medical research has shown that all kinds of personal difficulties are really the human body's reac-tion to ~,arious environmental factors: food intolerances certainly, but also paints, finishing substances, and other chemicals, even artificial light-ing. PhysiCal problems are the first options to explore in c~unseling. They are the most quantifiable, and perhaps the easiest to identify, if not to solve. Relationships People have trouble with relationships, and each of us has three re-lationships in life: a relationship with God, with others, and with one-self. Problem areas are identified by determining the quality of these three relationships, and there are many tip-off statements that come your way as a~counselor. They come voluntarily to the listening ear, and they can be elicited .by asking the right questions. For example, a counselor can determine the quality of someone's re-lationship with God by asking for details about private and communal prayer-lives and: about fidelity to known moral obligations :in 'marriage and work-commitments. Listening to descriptions of interpersonal rela-tionships can reveal much. On one occasion I heard, "They're pickin' on me." This could be true, or it could be a defense. In this particular case, "they" were not the problem. I was talking to the problem. We all enjoy the forbidden luxury of finger-pointing, but we should be mos'e aware that whatever we do, whatever~we say, whatever we wil.l-fully think, we are always saying something about ourselves. We behave out of what we are. Often individuals will present their relational difficulties in terms of an impossible situation with absolutely no way out. The answer is the awareness of the great difference between a real relational situation, and the particular way it is described. Simply reframe the problematic situ- ¯ ation. Discard the impossible description, redescribing the circumstances yourself, so as to provide as many solutions as you can. This takes imagi-nation, and first attempts will result in grasping at straws. But hold on to the straws, as they lead to stronger, more promising answers. It should also be clear that principles of good counseling are appli-cable not only to others,,but also to ourselves. In this connection there Comprehensive Counseling / 195 is a check on the judgments we must make in order to help others: the golden rule, the virtue of empathy, placing oneself in the other's shoes. These principles demand questions such as: Would I follow this advice myself? How would I feel were this advice given to me? Would I bene-fit from the behavior I am planning to recommend? The measure of the quality of any relationship--with God, others, or oneself--is the answer to this question: How does the individual han-dle conflict? We are all fair-weather friends of God, of others, especially of ourselves. But the true measure of a person's strength of character and personal integration is how one stands up in adversity. Do we respond to challenges with virtue and resultant, growth, or with vice and rebel-lion in its many forms? : We cannot give what we do not have; we can only give what we have, so the personal problems we carry around are going to show up in relationships with others. Do they handle re!ational conflicts with at-tempts at reconciliation and peace, or are they inclined to antagonism, revenge, and consequent alienation? Vices In the course of counseling experience, we come across the problem of evil: evil circumstances, evil behavior. We are all sinners before God, and before each other, a fact which ought never to be discounted in problematic relationships. We meet people who sin against God, against others, against them-selves. One of the best favors we can do for them is to help them admit and own their own evil. It is a mistake to try to identify every problem medically or psychologically. Wrongdoing must be identified, owned, and corrected. We are admittedly honest and generous in assigning praise for vir-tue and for any good act; we must be just as honest in recognizing and assigning vice (evil habits)and sinful acts. How we speak about this to others is important, but the honesty must be there, because the only way to solve a problem is to' face it. The love of Christ is a challenging love, because it is only through challenges that people grow. We must often challenge others' behavior, challenge their sin, challenge our own sin. It is these challenges which are the cross-experiences of our lives and the meaning of suffering. We grow through challenges into the strength of character that we need, to live life well, and to die well. These challenges or crosses hurt, because growing pains always do hurt. But the rewards are well worth the perse-vering effort. Review for Religious, March-April 1989 After the apparently innocuous complaint "My life seems to have no direction or purpose," aofew questions were able to uncover a some-what profligate sex life, little or no prayer, and a difficult family back~ ground. Well, we are all products of our background, but we never need be slaves of our backgrounds: Psychotherapy can be of great healing bene-fit; so can a humble confession of guilt with attendant petitions for for-giveness and :mercy; so can the healing power of prayer: holding up bad memories in prayer, exposing them to divine remedies. Whatever difficulties we:have had to endure, they tend to force upon us burdens and pressures which are often channeled compulsively as they please. Kn~owing that our two main emotion-vices are anger and lust, we see that compulsions can spell big trouble. As a result~ people gravitate toward giving up dominion over their own beings:~They become slaves of various emotions and habits. Indi-viduals abdicate the kingship or queenship of their beings in favor of an-ger, lust, drive for power, vain ambitiow, money, prestige, or another person. Taking steps to become one's own man, one's own woman, elimi-nates this slavery, and the first and most important step is fidelity to God ~nd his laws governing human living. This is i'eal love, which will in-variably be returned in greater measure, because w'e love a God who will not be outdone in generosity. Conclusion This contribution has also been called comprehensive because it is only an overview. There is no substitutefor common sense in counsel: ing, and no substitute for prayer. The Jesus Prayer o~: another prayer,of aspiration before, during, .and after the counseling session deepens the session in God, exposing both parties to divine healing power and spe-cial graces. We are ourselves healed as we heal others, because with our love, our desire to give.God to others,' we find that the same generous God gives to us in response to our needs. We offer the gift of our lives to the suffering Jesus in others,', and he returns this gift with his own life and gifts: the graces we need to accomplish our healing task well, and the grace to grow through our own physical, psychological, and moral prob-lems into the personal sanctity ordained for us. The Power of Romantic Love William F. Kraft, Ph.D. William Kraft, Ph.D., is well known to our readers. Dr. Kraft is on the faculty of th~ Psychology Department of Carlow College where he may be addressed: 3333 Fifth Avenue; Pittsburgh, Pennsylvania 15213. ~1 don't know what's gotten into me, but I do know that I'vemever felt like this. I never thought I could feel so alive, so open, so good. Since becoming friends with Sarah, I feel more confident; it's as though prob-lems don't bother me like they used to. I function better, I'm more open, and life just seems to finally make more sense. Especially when I'm with Sarah, I feel light, energetic,optimistic. It's as if almost anything is pos-sible. "Some sisters label our relationship as exclusive, or God forbid: par-ticular. In some ways, I guess it is. I know I can hardly wait to see her, to spend the weekend with her, to go on vacation with her. And some-times, I think I yearn too much to be with her. And yet, how could some-thing as wonderful and good be bad? True: sometimes we get a bit too physical, but never genital. We really strive to be chaste, but it's diffi-cult at times. I would like to be more physical, to give all, but I know that would be going out of bounds. "Before my friendship with Sarah, I was sort of happy. I was a good teacher and got along okay in the community. But ! always had the feel-ing that I was missing something important, that life should be more than getting by or maintaining the status quo. And I was always kind of shy or constricted. It was as if I had all these flashing red and yellow lights in my mind, and now there are more green lights." This sister has fallen romantically in love--one of our most invigo-rating and seductive modes of love. She has been lured into and is en- 197 Review for Religious, March-April 1989 joying the experience where almost anything seems possible and almost nothing seems impossible. Feeling more courage and confidence, old problems seemed to have changed and new possibilities have emerged. And her friend seems to be the center of her life, the source of her new vision and strength. Her life is so much more alive than her relatively constricted past. Understandably, she wants more of this new life. Such is romantic love. Listen to this male religious. "Something incredible happened to me this summer. While finishing my master's degree, I fell in love. I met. Carol, and my life changed. It wasn't as if I had a game plan; it wasn't even on my mind. It just happened. "It's great. I've never been so open in my life, especially with a woman. I share everything, and it feels so good. We hold nothing back, and we seem to know what each other is thinking and feeling without even saying anything. It's magic. She's on my mind and in my heart all the time, and I can't wait to see her or at least call her. Thank God she lives in the same city. When we are together, time goes so quickly. A few hours seem like a few minutes. "I think others would say that I've been a good religious. I've done well in my ministry and have gotten along in my community. I am grate-ful to my fellow brothers and priests. So it is difficult to think about leav-ing the religious life, and neither is it an easy question for Carol. We love each other very much, but we also love the religious life. And it has been good to us. "When you asked me what is wrong with Carol, I was stumped. I know she is not perfect, but I don't see or feel anything wrong with her. And I feel so much better myself. I'll take your advice to wait until life settles, and not make a hasty decision that would change my entire life. True, I have known Carol for only four months, but it seems like I have known her all my life. "Why shouldn't I leave. True, it would be difficult to find a good job, and family life would certainly be different. But I could still do much of what I do now, and I feel that being married to Carol, I could even be closer to God. I will, with the help of you, my friends, and God discern my experience. But why would God give me such a beautiful gift and then expect me to reject it?" Indeed, romantic love is wonderful. Although this man has been a very rational, successful, and good community religious, he finds him-self in a serious dilemma: to leave or stay in religious life. His past has been good to him, and he to it, but his future seems to offer an even bet- The Power of Romantic Love / 199 ter life. Being immersed in the magic of love, he feels strongly drawn to this land of apparently unlimited possibilities. Both of these religious are enjoying and being inspired and chal-lenged by romantic love. Their love consumes them, embracing all their senses, mind, and spirit. Radically new horizons of meaning have opened up, pressuring them to restructure their lives. What should they do? In this article I will discuss the nature and dynamics of romantic love, its positive and negative possibilities and consequences in religious life, and ways to cope with oneself and others in service of healthy and holy growth. The Nature and Dynamics of Romantic Love Romantic love lures us into a world where there is nothing dull and mundane, a world that promises a new and better life. It offers us an ex-hilarating and inspiring unity of feeling intensely and of being strongly involved with the ideal. To experience transcendence passionately can be awe-fully seductive. Romantic love offers us an exhilarating and inspiring unity of feel-ing intensely and of being strongly involved with the ideal. As romantic lovers we yearn to be with each other, constantly think about and feel for each other, and so it seems touch each other even when we are physi, cally absent. Being without each other, we feel an intense void as well as presence in absence, and being with each other brings warmth, secu-rity, and fulfillment along with this sensuous enrapture. We initially ide-alize each other, feeling that we can do and share anything, and be our most perfect selves. We feel what love can be without its limits, and we want to give, to be,and to receive all that is possible. There is a special magic--a passionate affair with the ideal, an experience of heaven. What happens when we fall romantically in love? Initially we prob-ably feel as though we are walking on clouds, and that everything is pos-sible. We experience each other in terms of perfection, while our imper-fections are denied, minimized or rationalized. We may feel thatwe want to live together, to capture this love forever. This romantic time is one of the most exciting, pleasurable, and satisfying experiences. In the in-itial stages of friendship we may experience new possibilities in testing our limits, risking our vulnerability, feeling more alive than ever before, and willing to do almost anything. We may feel that everything is possi-ble and all right, and that life is radiantly alive. Our romantic friendship usually inspires us to become our best selves, and often new energy and courage provide the way. We can have romantic experiences in solitude. For instance, we may 200 / Review for Religious, March-April 1989 intensely feel the spiritual possibilities of contemplation. We may expe-rience a world of meaning that is transcendent and permanent. To ask ultimate questions and to be confronted with mysterious issues can be a peak experience. T° hear silent music can include the romantic. Romantic lovers--religious, single, or married--initially experience the unlimited potential of each other and concretely celebrate each other's perfection. However, paradise does not last; our romantic time is usually followed by one of imperfection. Sometimes suddenly, instead of experiencing each other as unlimited, we intensely experience our limi-tations. We find ourselves criticizing, obsessed with the other's imper-fections, or perhaps withdrawing from each other. Think of a sister and priest (or lay couple) who fall in love and get married. At first, they radiate with love and cannot stand to be without each other. But sooner than later they begin to test and question their love, and at times cannot stand to be with each other. Instead of diviniz-ing each other, they now demonize each other. For instance, minor hab-its may become irritating. One squeezes the tooth paste from the middle and the other from the ind. His snoring upsets her, while her hair curl-ers upset him. More seriously, she becomes frustrated and angry because he no longer shows his feelings as he apparently once did. He becomes confused and angry with constant complaining about his overworking and in general his unavailability. Whatever the focus of criticism, they focus on eacffother's limits, as contrasted with their past when they en-joyed their unlimitedness. Instead of heavenly, being with each other feels more hellish. Their magic has disappeared. Consider a novice who experiences religious life as a perfect way of living. Particularly in early formation when there is considerable personal affirmation, exploration, and direction, religious life offers extraordinary opportunities for individual and communal growth. However, "reentry problems" may be experienced when a new religious moves from the no-vitiate to living in an ordinary community. Community living seems rnuch~different than it was in the novitiate, or how it was ideally de-scribed. The inevitable imperfection of living with others may feel more like a burden than a joy. A danger is to identify religious life (or any life form or person) with its perfections and possibilities, or with its limits and obstacles to growth. Like any personal (and professional) life, there are more or less problems and opportunities. Positive and Negative Seduction As its etymology indicates, seduction conveys a negative meaning, namely, some thing, activity, or person that leads us astray or into The Power of Romantic Love / 201 trouble. And indeed, this can be the case. However, seduction can also have positive meaning in luring us to a better life. One reason romantic love is important is that it can be a prelude and invitation to a more committed love. Its strong attraction, gentle excite-ment, and erotic idealism make it easier, more enjoyable, and exciting for us to enter love. Since love, especially intimate love, is a risky ven-ture, romantic love makes the entry into love relatively easier, safer, and moi'e fun. It is a delicious taste of heaven. But like food, its satisfaction is temporary, and if we eat too much of that elixir, we can get sick. Ro-mantic love is an intense promise of a more permanent love that is both ideal and limited, erotic and transcendent, for the moment and forever, pleasurable and painful, divine and demonic--a love that embraces and dignifies all of us. If some of us knew the total picture of religious life, especially its hard times, before entering religious life, we may have had second or third thoughts about making a life commitment. Strictly from a rational-istic view, religious life may not have been as appealing. Fortunately our Holy Spirit called us with an alluring voice. Likewise, some of our friend-ships may never have occurred without romantic love's promise of an even .more balanced, wholly, and permanent love. To be sure, not all men and women entered religious life or friendship in a romantic aura. But many did, and few people live without any romanticism. Our spiritual journey with and toward God can also include romantic times. It is not unusual to go through a time--or times--of being roman-tically in love with God. We may suddenly feel that anything is possi-ble, that everything will turn out all right, that everything makes sense. We may bask in a divine light while minimizing, forgetting, or even re-pressing darkness. Although there is much truth in the vision, dark nights will come in service of a deeper and more realistic presence to God. Romantic love is not only a means toward an end. When immersed in romantic love, it is good to celebrate and proclaim our romantic stand in the world. Our experience is a witness to love and often promotes hap-piness for others. We can also build a precious source of memories that can help us gain perspective when going through difficult times. And in-deed as authentic lovers we can, though not constantly, congistently cele-brate times of romantic love. Helping Oneself and Others Think of two religious who care for each other and become close friends. Initially, they may idealize their relationship so that it is basi-cally exclusive. At first, they may wonder how they ever li.ved without 202 /Review for Religious, March-April 1989 each other. Especially if one or both persons have had restricted feelings of affection, now they can feel free to express themselves without re-straint. They feel liberated and more wholly alive. Their "particular" friendship, however, soon incorporates limits and obstacles. For in-stance, they discover that they can irritate and confuse each other, and :they can become hurt, angry, jealous, and perhaps guilty and ashamed. Instead of harboring resentment, or ending the friendship, both persons can step back--physically, psychosocially, and spiritually--and listen to themselves and each other, and hopefully return to renew and deepen their friendship so that it includes both their positive and negative dimen-sions. The challenging ideal is that both the light and dark sides of life be integrated, rather than absolutizing one of them. In fact, these experi-ences point to and affirm what life is--both divine and demonic, light and dark, life and death. When we experience a person as perfect, it is helpful to keep in mind that every person is imperfect. When there are disagreements, past agreements can be remembered as well as agreeing. to disagree. Our challenge is to see potential virtue where there is vice, strength where there is weakness, joy where there is sadness, love where there is hate, life where there is death. Courage and commitment are needed to move with and grow from life's paradoxical rhythm. Although romantic love is particularly enjoyable, the genuine desire to give one's self totally to another p~'esents challenging difficulties. Be-cause of the affective and ideal qualities of romantic love, we may nei-ther want nor perhaps experience any limits, and consequently may yearn to give unconditionally in every way pogsible. As religious we may yearn to celebrate our love in genital experiences, but we can say "no" in serv-ice of a "yes" to our love. What can superiors, friends, or other community members do when they observe religious in romantic love. Particularly when the exclusivity is causing little community I~arm, the wisest approach may be to do noth-ing, that is, to let romantic love run its course from the divine to the de-monic. However, when infatuation occurs or the dark, limited phase ap-pears, interveution may be called for. What you d6 depends on the kind and amount of power and responsibility your superior and others in re-sponsible roles have, as well as what you are willing and able to do, par-ticularly in being willing and able to invest the time and energy on con-fronting, processing, and following through with consequences. A superior may choose to confront a priest with his infatuous friend-ship. Confrontation means to state assertively and with concern what you The Power of Romantic Love / 203. observe in the other's behavior. It does not mean to interpret or analyze a person's behavior, nor does it include verbal oppression or emotional rape. We give feedback, and depending on our authority, we state natu-ral and logical consequences of one's behavior. For instance, if you con-tinue to date this woman as well as isolate yourself from the community, then counseling must be pursued or you will be transferred to another city, or you will be asked/told to leave. It is important to remember that although we impact on one another more or less positively and negatively, we cannot change anyone. We can give others opportunities, feedback, advice, consequences, and so forth, but only they can change themselves. We can only change and con-trol ourselves, and this is accomplished within varying degrees of lim-its. Authoritarian, codependent, and other well-intentioned and overly responsible people may find this fact difficult to accept. Ideally, a radical decision (for example, leaving religious life) or a life commitment (for example, vowed religious life) should not be made in either the so-called divine or demonic phases of love. When we are madly in love and experience no imperfections whatsoever, a life com-mitment is precarious. And we should be equally as prudent about mak-ing radical decisions, those that significantly irnpact on our lives, while in a demonic phase. When life is overwhelmingly dark, any light or re-lief can be tempting. It is better to wait until light emerges in our pre-sent situation--to wait until we make more sense of our struggle and be freer to choose. To paraphrase an old saying: the darkest and coldest time is right before dawn. Ideally, we should also not make a decision for life only out of ro-manticism or infatuation--when there are no limits or imperfections, but rather when we can be open to both the positive and negative factors of our past, present, and future situations. For instance, a brother who falls in love with a sister may be in the divinizing stage of romantic love. When asked what is wrong with his beloved, he may say nothing con-crete. Until he can point out experientially what is positive and negative about her and himself, it is probably better for him to wait before mak-ing such a radical decision such as leaving religious life to get married. A decision to leave, not because of romantic involvement, but be-cause nothing seems right and satisfying is quite tempting. When under enormous stress, we can be duped into feeling that a change in lifestyle will solve personal and interpersonal problems. It is more likely that we will take our problems with us and unconsciously seek a similar situ-ation. It is wiser to look at and deal with the dark side in ourselves and 204 / Review for Religious, March-April 1989 then make decisions. In short, authentic committed love is never perfect or divine, and nei-ther is it always imperfect or demonic. It is a combination of both. When on earth, life and love are matters of heaven and hell. If authentic love were perfect, commitment would not be necessary, there would be heaven, not earth. Because we are a unity of perfection and imperfec-tion, commitment is called for. Seed I .know interpretation has rules, But they should not freeze mystery. Why can't metaphors step between parables, And people and plots mingle? The sower, for instance, and the birds on the wayside who fed, the birds Who never fall unknown any more Than the bum thrown out of the bar And the starving, potbellied African baby. How wide is the wayside'? Past oceans And deserts and ranges and space to Ultimate doing of truth in love? And the rocks (poor Peter), are they always shallow? Have you seen those rock walls on roads Where, in spite of technology, a stubborn Wild shoot adorns the crazy face of An impossible height? or the sturdy Root that splits concrete apart and Frees the seed of a water main (prodigal spill)? Then There's the child who patiently pulls the Tufts from the cracks between bricks And scatters the clumps for the wind To sow next season's crop and chore. But the thistles--I don't know about them. I cringe at the vision of crowns And wonder if scarlet hands too Can drip the seeds of the realm That the sower went out to sow. Clarita Felhoelter, O.S.U. 3105 Lexington Road Louisville, Kentucky 4020'6 The Experience of Mid-Life Divorce and AlienationI David J. Hassel, S.J. Father David Hassel, S.J., is currently Research Professor of Philosophy at Loyola University of Chicago. The contents of this article will be part of his forthcoming book called The Ache of Alienation. His address is Loyola University; 6525 N. Sheridan Road; Chicago, Illinois 60626, Helen,s husband had confronted her a year ago after a very quiet dinner. "Helen," he had said, "there is something we have to talk about in the living room while the kids are out." They had sat there through a long silence before he said in a rush of words: "I want a divorce; I cannot go on living as we have been--distant, on parallel courses, never really meeting. The kids already suspect something and are old enough to han-dle this now. I've made a decision and no talking will change it. I don't want to hurt you anymore than I've already done. My lawyer has drawn up the legal papers; you'll be taken care of financially." Helen, her voice sounding like cracking ice, had said to him: "Joe, it's Anita, isn't it. That day down at the office I saw the glance you gave her--like the one you had once given me." "Yes," he said, "but we are not going into that." Helen could recall herself slowly getting up, slowly going up the stairs to her room, throwing herself on the bed and beginning to shudder with great dry heaves. No tears, only a terrible emp-tiness. When during the course of the following weeks, she had been alone with each of the children, she had received some additional shocks. Jim, the twenty-two year old just finishing college, put it simply: "Look, Mom, where have you been the past two years? Dad has been home less and less, and telling less and less what he has been doing. What have 205 206 / Review for Religious, March-April 1989 you been thinking?" The twins, Edith and Carol, high school seniors, were rather casual: "Morn, this is the way things go these days; you have to be ready for the worst and this is the worst, no doubt about it." Timothy, the twelve-year old, was inconsolable: "Dad's leaving us be-hind and it's unfair; I hate him now. But what can we do? I guess we just get used to it the way Jerry Kanz did when his Dad moved out." Helen, like many another to-be-divorced woman, had looked back over her life and wondered bitterly: Where did it start to go wrong? Where did I fail? Except for Timmy, the children seemed so casual about it all. Were they simply ungrateful, without any affection for her and Joe or were they covering up their anger and disappointment? Her telephone call to her mother had caused a flood of tears and a scalding anger-- more at Helen's stupidity than at Joe's two-timing. Her favorite brother had only said, "Well, the bastard finally owned upto it, did he?" Women friends had been properly shocked and consoling for some weeks; then the telephone calls became less frequent and one friend fi-nally said to her: "Honey, you have to stop lamenting and get your life together--without Joe; the sooner the better." All her doings had be-come meaningless: cooking meals, house-cleaning, shopping, bridge-clubbing, fulfilling the immediate needs of her children, attending Mass, telephoning friends, volunteering at the hospital, watching TV late into the night. Then the depressing guilt-fits began. Why were her children so un-feeling unless she had failed badly in their upbringing? Why had she not noticed sooner her husband's wandering and done something to woo him back? Had she become an insensitive creature herself? Were all her friend-ships superficial, revealing her own lack of depth? Was all her busyness merely a way to hide from herself who she really was: an empty shell of a woman? How could even God find time for her anymore? Actually her past seemed gutted, her present confused and her future dark with anxiety. The Woman Religious' Parallel Experience of "Divorce" Helen's experience, in one form or another, is that of thousands of wives and mothers as divorces continue to multiply across America. But is it so very different from the experience of not a few women religious who at mid-life review the past ten or twenty years of their own lives and wonder where their prayer-union with Christ has gone? The woman religious has been living the regular routines of a life consecrated to Christ: spending some time with him before breakfast and before heading to bed; taking care of his people in hospital, school, day- Mid-Life Divorce and Alienation care center, parish, and social work office; making some friends along the, way; watching TV and going for occasional walks; attending family gatherings, and centering her life in daily Eucharists. But in everything she feels hardly any feedback of gratitude or joy. If she is a social worker, she may have been called a meddler by the fam-ily whose children she has seen through hospitals, remedial reading courses, and angry bouts with their parents. The high school teacher of twenty-five years' experience may have been told by a lay colleague that she is twenty years behind the times in her teaching techniques and thirty years behind in her understanding of today's high schoolers. The sister-nurse may be overwhelmed with the ugly fact that her order's hospitals are now big business and that she had better play it safe with charity cases lest the hospital's budget-report show red ink. An almost exhausted sister may be informed by her superior that if she cannot take this job of religious coordinator at the disorganized St. Dismas parish, she had better find another job.to earn her way. Meaning seems to have drained out of her work. The once beautiful routines connected with teaching, nursing, administrating, catechizing, parish organizing, and social work-ing feel drab, spiritless, and unending. Meanwhile, because of her busy dedication to her order and its works, she has allowed her own brothers and sisters to fade out of her life as they moved to the distant coasts and as she wrote less and less ¯ often. Her parents have become elder.ly, somewhat absent-minded, eager for her presence but hardly able to carry on a relaxing conversation, and evoking melancholy in her at their decline and helplessness. Her sister-friends are as busy as she; glad to see her and to chat for a time, but al-ways on the move to another appointment: little time for long leisurely conversations, not many fun times." Because she is one of the few younger sisters in tier older community, she may have to assume greater responsibilities without any contemporary nearby in whom to confide and with whom to laugh at life's crazy antics. This is a new aloneness never felt in her initial formation. The simple joys of life seem few and far between during these periods of intensely felt alienation. She wonders: is all my past life for nothing? Have I lost the respect of my own family; those who first gave me life and hope? Have I missed out on community life? Or did it never exist and I pretended, that it did? Why has my ministry lost its zest? Have I begun to give up on it and, if so, will I ever find a second ministry and trust myself to its demands for a disciplined life of sacrifice? Do my superiors and fellow religious value me for myself or only for what I can do? Are we all just worker- Review for Religious, March-April 1989 bees in the religious hive? Where is the reality of my prayer life? God seems so distant, so uninterested in me, so unlike the intimate friend of my early religious life. Around me I seem to find so many happy fami-lies and fulfilled career women. Or am I just romanticizing their lives out of my own drabness? Then begin the guilt-fits. Mow did my life dissipate into merely con-stant duties, deadlines, hurried moments of leisure with friends, commu-nity tensions, and superficial moments with Christ? How could I have ¯ let it happen? Does all this mean that I never had a vocation to religious life or that religious life in my particular group is now ,antiquated and no longer viable in ou~ present culture? What is my future--if anything? Who but a recently divorced iaywoman could Fully appreciate these questions and feelings 0f the woman religious. The divorced man, hear-ing a man,religious venice similar questions and feelings, would surely resonate to these pains of the heart and mind. The Feel of Alienation from the Church Among the Divorced and the Alienated The suffering asked of divorced men and women and of alienated re-ligious is scandalous not only to them but to the people who love them dearly. The shock felt by the "divorced" is such that at times they do feel isolated from their family (blood or religious) and perhaps even from Christ's Church. Their great temptation is to cut loose from past ties; to be free from all the b~aggage of the past~ They ask themselves: "Why not just leave the family or the religious order and forget any service of the Church?" It seems so much easier simply to concentrate on a career and, if the occasion offers, to form a small manageable group of new friends. Later some of these "divorced" will leave the Church deliber-ately and others will slowly drift away complaining: "'I'm tiredof fight-ing Church bureaucracy and small-mindedness." There is no denying that, in the twentieth-century Church, the petty pride of place, the drift towards disorder, the trickery practiced in the name of the kingdom, the mechanical use of the sacraments, the eloquent extolling of poverty by comfortable clerics, andthe depreciation of women's ministry are all very much alive. In fact, Christ found them quite active in his first century Church: the women's announcement that they had met the risen Christ was called "women's gossip"; John and James used their mother to agitate for their occupying the seats of power next to Christ; Paul had to confront Peter about using different standards for Jewish and gentile converts; Jerusalem converts tried to saddle all gen-tile converts with the hea~y apparatus of Judaic Law; Ananias and Sa- Mid-Life Divorce and Alienation / 209 phira embezzled the common holdings of the Christian community; some of the apostles, notably Judas, deplored Mary Magdalen's ministry to Christ as frivolous. This is the kingdom, God's people, as Christ de-scribed them in the parables where the net is thrown into the sea to haul in both good and bad fish or where the wheat field is sown with weeds by the enemy. The problem is not that scandal is always in the Church but that faith-fulness is needed to live through the scandalous events amid feelings of alienation. Men and women religious suffering alienation from their com-munities need to share their lives with divorced laymen and laywomen if they are all to remain faithful to the Church and to their families, lay and religious. The pooling of experience, the companioning in common sorrows, the cooperative attempt to let the Church know their agony, the working together to build better futures for each other and for the Church, enable the divorced lay people to take heart and the alienated religious to remain loyal. One woman religious who has been offering a program for divorced women in her motherhouse found that the prayers of the retired sisters gave solace to the divorced women, while the faith of the divorced women amid severe mental suffering proved encouraging to elderly sis-ters, some of whoin felt~ intensely their seeming uselessness to the world and to their Church. One of the divorced women approached this woman religious directing the program and said to her: "Were you divorced be-fore you entered religious life? You seem to read us so well." Aloud the sister said: "No, I've never b~een married," but whispered inside her-self "But I have experienced divorce--from my congregation." Recently women and men religious groups have been welcoming some divorced into their communities and finding that these women and men bring in a dimension of life much needed by the religious order. The divorced woman or man has gone through devastating bereavement from all that once gave meaning t,o her or his life. Through this stripping, they have rediscovered their own personal worth, having learned how to dis-tinguish life-roles (mother or father, wife or husband, secretary or car-penter, daughter or son, sister or brother) from their own selves which play out these roles. The divorced woman, for example, no longer de-fines herself merely by what she can do, but by what she can be--first in herself and then for others. This, of course, affects her relationship with Christ. She is devoted to him, first of all, for his own sake; and she expects his affection to be directed towards her for herself and not sim-ply for her accomplishments. Neither God nor herself is made out to be 210 / Review for Religious~ March-April 1989 an heroic workaholic. Such a mature attitude can be benevolently conta-gious. On the other hand, women and men religious have something to of-fer divorced laywomen and laymen. After all many religious have had to deal with the mid-life transition.2 They have come to see that the "yes-terdays outnumber the tomorrows" and that they have to trim their ap-ostolic sails accordingly. Their eqergy is less, their talents are not quite as rich as they first thought, they must drop some projects totally, oth-ers partially, in order to do the central works. At this point envy of the younger, the more energetic, and the more talented can creep in. Amid these tensions, one becomes more aware of personal shortcomings, pre-tenses, sins of revenge .and cattiness, and suddenly vehement sex-drives. This discouraging aspect of life is often allied with a sense of being enmeshed in a great bureaucratic machine (at the job or in the congrega-tion o~in work with the local government) with which one must battle for personal values without destroying oneself or the organization. At this same t~me friendships take on greater importance and one must re-order one's commitments to people, work, and God. Here the man and woman religious~face bereavement from parents and older friends who die. They have moved away from pet projects, from. former work that gave much satisfaction, and from favorite attitudes or ideas that no longer fit the times.' Death, including their own,.seems at times to totally sur-round them. But at the same time, if the man and woman religious can ride all these waves with some gratitude and graciousness, the slower pace al-lows them to have time for more care of others. A warm Wisdom, the fruit of keeping a sense of humor amid much suffering, can pervade their every day. A new stability may take shape at the center of their being. In their lasting friendships, they may rediscover their faithful God. And all this they can offer to divorced laymen and laywomen out of the very alienations which they had felt towards their own congregations. How bountiful the divorced lay people and alienated religious can be towards each other and thus towards the people of God--even though at times they feel so utterly empty and find themselves walking laboriously as though in desert sands. This desert experience has been chronicled and deserves our attention since out of it can come a conversion which will reveal a new self, a new God, and a new world. The Desert Experience of Transition Before Conversion Two women have given us brutally honest yet sensitive accounts of Mid-Life Divorce and Alienation their transitions from one congregation to another. The great change seemed to them like a lay person's divorce and remarriage with its awk-wardness, periods of loneliness, and rediscovery of self and life.3 Sr. Marie Conn found the loneliness of transfer to a new religious commu-nityunique in its roots and in its intensity. For she left behind a vibrantly rich past with only a vague future in mind. Besides, those with whom she would live her present and future had little idea of her past and she, of their past. When one starts all over with new and slowly developing friendships, with fresh routines, and with no one able to enter into one's more precious memories, one is thrust into a new relati
Issue 27.5 of the Review for Religious, 1968. ; EDITOR R. F. Smith, S.J. ASSOCIATE EDITORS Everett A. Diederich, S.J. Augustine G. Ellard, S.J. ASSISTANT EDITORS Ralph F. Taylor, S.J. John C. Treloar, S.J. QUESTIONS AND ANSWERS EDITOR Joseph F. Gallen, S.J. C~orrespondence with the editor, the associate editors, and the assistant editor, as well as books for review, should be sent to KEVIEW FOR RELI~3IOUS; 612 Humboldt Building; 539 North Grand Boulevard; Saint Louis, Missouri 63io3. Questions for answering should be sent to Joseph F. Gallen, S.J.; St. Joseph's Church; 32~ Willings Alley; Philadelphia, pennsylvania ~91o6. + + + REVIEW FOR RELIGIOUS Edited with ecclesiastical approval by faculty members of the School of Divinity of Saint Louis University, the editorial offices being located at 612 Humboldt Building; 539 North Grand Boulevard; Saint Louis, Missouri 63103. Owned by the Missouri Province Edu-cational Institute. Published bimonthly and copyright ~) 1968 by REvmw FOR RELm~Ot3S at 428 East Preston Street; Baltimore, Mary-land 21202. Printed in U.S.A. Second class pos!age paid at Baltimore, Maryland. Single copies: $1.00. Subscription U.S.A. and Canada: $5.00 a year, $9.00 for two years; other countries: $5.50 a year, $10.00 for two years. Orders should indicate whether they are for new or renewal subscriptions and should be accompanied by check or money order paya-ble to Rzvmw Fort R~LIGIOUS in U.S.A. currency only. Pay no money to persons claiming to represent REVIEW FOR. RELIGIOUS. Change of address requests should include former address. Renewals and new subscriptions, wher~ accom-panied by a remittance, should be sent to REvIEw ~Oa RELIGIOtJS; P. O. BOX 671; Baltimore. Maryland 21203. Changes of address, business correspondence, and orders not accompanied by a remittanct should be sent to REvmw FOR RELIGIOUS ; 4~8 East Preston Street; Baltimore, MaD, land 21202. Manuscripts, editorial cor-respondence, and books for review should be sent to R~vmw ~oa RELIGIOUS; 612 Humboldt Building; 539 North Grand Boulevard; Saint Louis, Missouri 63103. Questions for answering should be sent to the address of the Questions and Answers editor. SEPTEMBER1968 VOLUME 27 NUMBER 5 JOSEPH FICHTNER, O.S.C. Signs Charisms, Apostolates "Signs of the times" is a phrase that has been bandied about for so long in ecclesiastical circles that it has be-come part of our Christian vocabulary and has helped to define the relationship between the Church and the world.1 It is a category which sums up and expresses the Christian interpretation.of human, history---of the events which give evidence of and vindicate God's pres-ence and activity in the world through human agency. It has been empl'oyed in papal and conciliar documents not as a pious exhortation but in order to draw attention to the Christian duty of recognizing, analyzing, and assessing the events and movements of !aistory as so ma.ny opportunities for evangelisation. The Church will have a dynamic and effective apostolate in the world only if she discerns and assesses the values to be found in the world today. The charisms or gifts with which the Spirit of Christ endows the Church enable her not only to interpret contemporary history but to meet the needs of peoples. Pope John XXIII first used the expression "signs of the times" in the apostolic constitution Humanae salutis, proclaiming the Second Vatican Council3 "Indeed," he said, "we make ours the recommendation of Jesus that one should know how to distinguish the 'signs of the times' (Mr 16:4), and we seem to see now, in the midst of so much darkness, a few indications which augur well for the fate of the Church and of humanity." After 1 See M.-D. Chenu, O.P., "Les signes des temps," Nouvelle revue thdologique, v. 87 (1965), pp. 20-$9; "The Church and the World," Documentatie Centrum Concilie, n. 52; "The Christian Value of Earthly Realities," ibid., n. 157; "A Pastoral Constitution on the Church," ibid., n. 205. = Walter M. Abbott, S.J., and Joseph Gallagher (eds.), The Docu-ments o[ Vatican H (New York: America Press, Guild Press, Associa-tion Press, 1966), p. 704. All translations of Vatican II documents throughout the article are taken from this edition. Joseph Fichtner, O~S.C., is a faculty member of the Cro-sier House of Stud-ies; 2620 East Wal-len Road, Fort Wayne, Indiana 46805. VOLUME 27, 1968 + + ÷ $oseph Fichtner, 0.$.C. listing several indications he himself had noticed, he added: "And this facilitates, no doubt, the apostolate of the Church . " The phrase was given a little more precise applica-tion by the same pontiff in his encyclical Peace on Earth,~ most significant for addressing itself not only to members of the Church but to "all men of good will." Here John XX!II observed how our age is distinguished by three characteristics: (1) the promotion o[ the working classes; (2) the entry of women into public life; and (3) the emancipation of colonized peoples. All three together signi[y that sweeping socialization whose Christian value the Church embraces with the arms of her catholicity. The recourse she may have to such signs of the times is not. a matter of opportunism but the result of understanding the spirit of the times and how the Spirit o[ Christ is at work in them. In his first encyclical Ecclesiam Suam,4 Pope Paul VI retained the term aggiornamento coined by John XXIII and associated it with the "signs of the times" as a pro-gram of action: "We want to recall it to mind as a stim-ulus to preserve the perennial vitality of the Church, her continuous awareness and ability to study the signs of the times and her constantly youthful agility in 'scrutiniz-ing it all carefully and retaining only what is good' (I Thes 5:21) always and everywhere." As John XXIII made the signs of the times the nerve center of his en-cyclical and the reason [or his optimistic outlook upon the health of the world, so did Paul VI comment upon them favorably after his return from Jerusalem on J.anuary 8, 1964, asking the faithful to understand, reflect upon, and learn how to go about deciphering them. Finally, despite some hesitation about accepting the phrase because of its biblical derivation, it was taken up into the Pastoral Constitution on the Church in the Modern World:5 "To carry out such a task [of service], the Church has always had the duty of scrutinizing the signs of the times and of interpreting-them in the light o[ the gospel . We must therefore recognize and understand the world in which we live, its expec-tations, its longings, and its often dramatic characteris-tics." The same article sketches by way of contrasts some of the contemporary characteristics: social, economic, and cultural transformation versus the uncertainty about the direction man is giving it; abundant wealth, natural resources, economic power, and the accompanying hun- 3 William J. Gibbons, S.J. (ed.), Pacera in terris (New York: Paul-ist Press, 1963), nn. 39-45. ~ The Pope Speaks, v. 10 (1965), p. 271, n. 20. The translation given above differs somewhat from the reference. 3 Article 4. ger and poverty; the unity and solidarity of the world versus the threat of total war; exchange of. ideas and diverse ideologies; a better world movement without equal zeal for spiritual betterment;'hope and anxiety. Its use in Matthew 16:4 has rendered the ph~rase sus-pect, for in the Matthean context the term "signs" refers to the miracles Jesus Worked, which is far from the meaning attached to it by either the popes or the recent council. What the latter had in mind were the events, not necessarily miraculous or extraordinary, taking place in the course of human history having spiritual and symbolic significance. The events, what-ever they may be, have both historical and theological significance. This means that beyond their immediate, brute, historical content, they have a value because they are an expression of an other reality. One can, for exam-ple, envision the forms of civilization---industrialization, socialization, urbanization, decolonialism--simply as historical trends, and then again, as the Pastoral Con-stitution on the Church in the Modern World would have us do, .as pointers to a higher reality. They open to man "spiritual vistas long unsuspected." 6 ,Perhaps their spiritual and symbolic significance can be seen more clearly when we recognize them to be signs of the times.7 The Church's duty, if her mission is to be accredited by God,. is to see that the question of God be not left out of any understanding ~ of contemporary history. The Church is dealing here with a "theophany" that has been termed "theonetics," the study of God in change. She is living in a messianic age with an escha-tological thrust--toward the end of time. Christ appeared in the one unique kairos, in the "fullness of time," and the Church is to. appear in His stead, as His' Body, con-tinuously and permanently in the process of time. Her mission in the course of human history is to interpret events and phenomena in such a way as never to let the world lose sight of its creative and redemptive reality, the transcendent and immanent in it. The Church bears witness to the economy of salvation as she sees it unfold-ing itself in history. The times furnish her with the Signs whereby she can be both sensitive to the movement of history and docile to the Holy Spirit helping her inter-pret the signs. She is in the same situation as Israel was when Yahweh was dealing with her in the concrete history Of her people. Failing this task to read the signs. of the times and to recognize their theological implica-tions, the Church abandons the world to its blind his-torical events. Chenu, "Les signes,'; p. 32. See E. Jenni, "Time," The Interpreter's Dictionary o! the Bible, ,1.4. sig,~, Chaa.~, Apostolates VOLUME ~7, ~.968 4, $oseph Fichtner, O$.C. REVIEW FOR RELIGIOU~ Part of the difficulty of such a task is that though the Church is distinct from the world, she is linked up with it. The emphasis throughout her history has fallen upon either of the two, the distinction or the link. Whenever the Church felt the distinction from the world most keenly, she shied away from her duty of evaluating earthly realities or else failed to understand them entirely or too glowly.8 It is far easier to insist upon the current categories of the temporal-spiritual, profane-sacred, civilization-evangelization, creation-redemption, history-salvation, Church-world, nature-grace, than to grasp their interrelationship. If the dualisms emerge too sharply, the Church may treat them too much apart, pass abstract judgment upon them, so that "never the twain shall meet." ¯ Granted, evangelization is not of the same order as civilization. To promote culture is not to convert to the faith. To feed the hungry and give drink to the thirsty is a duty of Christian charity, but it is not equivalent to preaching the word of God, teaching catechetics, or administering the sacraments. And yet the many earthly values are the common capital of all men, believers and unbelievers alike. Wherever they may be found, they afford the good ground for evangelical growth. Without such positive values as order, justice, right, freedom, and so forth, the work of God would have to operate in a vacuum. All human enterprise, personal as well as social, so long as it promotes the good, the true, the just, and the beautiful, is the fulfillment of that hidden potential man has in himself as an image of his Maker. Humanity itself served an incarnational purpose for the Son of God; all the good works of humanity subserve.the further goal of evangelization. All such works and the values attaching to them, because they signal the gradual development of man, his humanisation, are to be considered the prevenient signs and predispositions for the diffusion of the gospel. Man, confronted by the immense resources of nature, including his own almost infinite capacities, becomes more human through the advance of science, technology, culture, and socialization. At the same time he is left open to spiritual values, his personal and social life as it develops presents positive dispositions for the incar-nation of. divine life. For example, the closer he comes to fulfilling his aspiration for peace, the more likely he is to receive "a peace the world cannot give." 9 Major improve- 8 S~e Heinrich Tenhumberg, "The Role of Church Authority in Investigating the Signs of the Times," Third Session Council Speeches of Vatican H, ed. William K. Leahy and Anthony T. Massimini (New York: Paulist Press, 1966), pp. 172-3. See also Paul Gouyon, "Reading the.Signs of the Times," ibid., pp. 154-7. 8 Jn 14:27. ments upon mass communications help the Christian to spread the message of the gospel universally. So in every instance where he is an agent of truly human progress he renders himself fit for or subject to .grace. What scholastic theology calls the "obediential potency" of men is nothing else than man radically-good but now more than ever open and receptive to grace because of .the development of his capacities.10 Popes John and Paul and the Vatican Council have called our attention to the social dimensions of this obediential.potency. A fair illustration and parallel to our times can be taken from early Christianity when the fathers of the Church observed a major and universal phenomenon of their own stage of human evolution, the civilization of the Roman Empire. The socialization in .our day is comparable to the" civilization in theirs. They were ready to describe the civilization of the Roman Empire as an evangelical preparation. The cultural value of language alone, such as the Greek and the Latin, helped them to proclaim the gospel far and wide, though they could have been tradition-bound by the language of their Founder. The worldwide extension of social and political values, moreover, provided them the good ma-terial for the construction of the kingdom of God. They found the Roman Empire to be a meeting, place for Christianity; its cobblestones were the stepping-stones for "the feet of one who brings good news." 11. Earthly realities, however,, do not always and every-where contain pure or undiluted values; their values oftentimes are ambiguous, contaminated by error or sin. The fathers of the Church realized this fact too, but it did not prevent them from sifting the important values from an admixture of good and evil. In the grandeur of nature, though occasionally troubled in land, sky, and sea, they discovered the vestigia Dei, and in the grandeur of a tainted human nature an imago Dei. Mined ore has its measure of slag before its refinement in a smelting furnace. The same is true of labor organization, agrarian reform, social charity, and so forth. The ultimate per-spective of human projects, faulty as they may be in their hesitant beginnings, may go far beyond their im-mediate realization. This is why it is so ne.cessary to read the signs of the times correctly and not let ourselves be confused over realities.which onesidely seem to be stumbling blocks or idols for mankind. In rendering service to the world we cannot help but expose our own weaknesses and limitations. This exposure is unavoidable, and the a0St. Thomas Aquinas, De virtutibus incommuni, a.10, ad 13; 1-2, ci.ll3, a.10. n Is 52:7. Signs~ Chhrisms, Apostolates VOLUME 27~ 1968 77i Church herself admits it in her Pastoral Constitution On the Church in the Modern World: ". the mission of the Church will show its religious, and by that very fact its supremely human character." x2 There will certainly be risks to assume while drawing the good out of all possible resources for building the kingdom of God. But the risks will be diminished to the extent that we recognize and receive the values of the world in the light of the gospel and instinct with faith" and charity. Faith fed by an intensive prayer life will. have to be on the alert to follow God's designs in .the progress of nations. If the risk is great on the one hand, there is no less risk, for lack of faith and discernment, in failing to see the divine interventions in the events of today. Vatican CounCil II was mindful of this risk when it exemplified a discernment of the signs of the times by way of con-trasts, Such a discernment inspired by the Holy Spirit reveals the Spirit working within the signs: "The whole creation is eagerly waiting for God to reveal his sons." in Re.ligious institutes cannot rest content with the papal and conciliar exhortation to discern the signs of the times, nor are they generally qualified to do so without the charisms or gifts of the Holy Spirit. What the Church i~s able to analyze and assess universally, the various religious groups should do locally and periodically, always ready to seek out new solutions for new problems, How else is adaptation to circumstances possible? They might ask themselves questions such as these: What are ¯ the needs of the local community, civic and religious? Do signs of the times show themselves locally, pointing the way for a religious community to promote and take action? Housing projects, job opportunities, educational facilities, cultural programs, ecumenical activities, social charities, and a host of other situations--do they not cry out for that cooperation without which God will not intervene in human events excepting miraculously? As fast as science and technology are moving ahead into the future, can the religious apostolate afford not to re-examine itself periodically? One of the characteristics of the new-style religious life would seem to be presence in an ever changing society. Members are determined to share in the suffering, sacrifice, and conflict affecting society today. ,~÷ But is there not a subtle temptation in thinking'one ,.4. .has to leave his milieu behind in order t.o go "where the ¯÷ action is" ? The local apostolate, along with the charisms befitting it, may well be the first obligation of a religious group. Heinrich Tenhumberg, Auxiliary Bishop of Mfinster, Joseph Fichtner, 0.$.C. REVIEW FOR RELIGIOUS !772 Article 11. Rom 8:19. Germany, in a speech to the Council Fathers on October 26, 1964, commenting upon the schema of the Pastoral Constitution on the Church in the Modern World, raised the question why in her past the Church too rarely acknowledged the free action of her members who aptly recognized the signs of the times. Fie laid down what he thought were the four conditions for rightly investigating and interpreting the signs of the times, one of which was that "room must be given to a new evaluation of the charisms and gifts of the Holy Spirit among the People of God." 14 Without aspiring to such a mature and correct understanding of the signs of the times, he felt the Church would not be able to "fulfill the will.of God in time." The question Bishop Tenhum-berg raises does not touch upon the fidelity of God to His Church in the modern world, as if He might forsake her in an hour of need; he simply asks whether the Church always utilizes the prophetic gifts which keep her au courant. Of course, the same question can be directed to religious institutes as belonging to the char-ismatic character of the people of God. "Charism" is the near transliteration of a Greek term typically Pauline. It is to be found in the Pauline Epistles and once in the First Epistle of Peter. The latter more or less encapsulates the Pauline idea of a charism: "Each of you has received a special grace, so, like good stewards responsible for all these different graces of God, put yourselves at the service of others." 15 Paul, too, regards the charisms as given to members of the Christian com-munity in trust for the common good of that community. The four lists of charisms he provides indicate how diversified these gifts are, yet none of the lists nor all of them together are ~xhaustive.16 In this enumeration there is no hint of Paul prognosticating about the future needs of the Church and how his lists of charisms are sufficient for them. To envisage the function of each charism for the bene-fit of the whole community, Paul ~onjures up the image of the human body with all of its members contributing to its welfare.~7 The multiplicity of the charisms, rather than manifesting conflict with one another within the totality of the body or tearing it apart, tend toward its 14 Tenhumberg, "The Role," p. 174. The first, second, and fourth conditions are: a renewed theology of the Holy Spirit and of His life and activity within the Church; a renewal of biblical and patris-tic theology; a new style of Church authority and a new method for it to act, watch, and judge. ~ 1 Pt 4:10. See a preconciliar explanation of the charismatic element in the Church by Karl Rahner, The Dynamic Element in the Church (New York: Herder and Herder, 1964), pp. 42-83. an I Cor 12:8-10, 28-30; Rom 12:6-8; Eph 4:11. a~ See Rom 12:4-6. + + + Signs, ~harisms, Apostolates VOLUME 27, 1968 77~ ÷ ÷ ÷ Joseph Fichtner, O.S.C. REVIEW FOR RELIGIOUS unity. In this connection it is interesting to compare the Pauline idea of this totalizing effect of the charisms with the opinion expressed by St. Hippolytus of Rome in his introduction to the Apostolic Tradition, a third-century document. He asserts that "all charisms which from the beginning God gave to man in accordance with his will, restore to man the image which was lost." The early Church thought of the apostolate as the first of the spiritual gifts entrusted to her by Christ. It was itself a charism. Scripture, particularly the Pauline writings, witness to the fact that the Twelve did not lay exclusive claim to the title of "apostle." Probably because they felt the need of the assistance of others, they invested the rest with some of their own power and called them "apostles." The apostolate and the prophetic spirit was, for Paul, the foundation of the Church, with Christ as its cornerstone,is The apostolate was a spiritual gift he treasured much, and that is why he so frequently re-ferred to it. A closer investigation into the charisms of the early Church and their meaning and use bears out the fact that the early Church was so convinced o~ her charismatic role under the influence and guidance of the Holy Spirit that it has led some scholars, peering back into that time, to be-lieve the Church to have been entirely charismatic and not at all hierarchical and institutional. Relating the role of the Holy Spirit to the mystery of the Church, the Dog-matic Constitution on the Church takes issue with such a stand, stating: "He [the Holy Spirit] furnishes and directs her [the Church] with various gifts, both hierar-chical and charismatic, and adorns her with the fruits of His grace (cf. £ph 4:11-12; 1 Cor 12:4; Gal 5:22)." 19 Part and parcel of her charismatic structure is the re-ligious life, and only within this structure does it find its authentic ecclesial dimension. Paul esteemed the apostolate to be a gift and a de-manding task at one and the same time. It would be foolish of us to think the early Christians were buoyed up by a host of fancy, even magical, spiritual gifts and had to exert no effort of their own. We do them an in-justice in imagining their life was surrounded with the miraculous. A good glance at some of their charisms will tell how much need there was for personal and communal effort. Works of mercy--nursing, almsgiving, adminis-tration, fraternal help of every kind--cost effort on their part. So did the preaching, teaching, and discernment of spirits. All such charisms had to be met halfway by men of good will .and selflessness; they demanded that same See Eph 2:20. Article 4. human enterprise and exertion which we ~aw had to be put into a periodic reappraisal of thh signs of the times. For some time before Vatican II theology was reluc-tant to teach that charisms belong to the contemporary Church. Theology was wont to confine the charisms to the primitive Church and to limit them characteristically to the miraculous or extraordinar~y. Vatican II changed all that theological opinion. Little and great charisms have existed throughout the history of the Church. As we read in the Dogmatic Constitution on the Church, the Holy Spirit "distributes special graces among the faith-ful of every rank . These charismatic gifts, whether they be the most outstanding or the more ,simple and widely diffused, are to be received with thanksgiving and consolation, for they are exceedingly suitable and useful for the needs of the Church." 20 There seems to be no reason then to hold the early Church to have been more richly endowed with charisms than the Church today. In the Church then as now charisms are spiritual gifts bestowed freely especially for the benefit of others. Wherever one discovers the incon-spicuous service of the Church, no matter how small the ecclesial operation, there, in such gifts, one will likely detect some sort of divine intervention. However slight a manifestation of loving service, it may conceal a gift of the Spirit of Christ. Charisms may be found together wherever one sees the accumulated effect of a sign. Charismatic gifts are not only rare and extraordinary but common and ordinary. Anyone who is willing to expend himself for Christ in heroic fidelity to common-place, everyday things is gifted with a charism. Under the common thing the hidden grace. The gifts of the Holy Spirit are deeper, more hidden and widespread or pervasive than we know. Who is to set limits upon His gifts in our life? Are we too inclined to look for gifts only in the spectacular, the colossal, the newsworthy, like finding a solution to wars, social problems, ecclesias-tical enigmas? Many are the gifts wrapped in the small packages of fidelity to duty, kindness, sincerity, purity, courage, truthfulness, trust, love. At this point it may be time to push Bishop Tenhumberg's argument one notch further by asking if there is any possibility at all of interpreting the signs of the times unless charisms are better employed? How closely interconnected, in fact, intermingled are charisms with the signs of the times? Do we have to speak of them as "values" to observe how they overlap? St. Paul never meant to enumerate all the Charisms of Article 12. ÷ ÷ ÷ Signs, Chazisms~ Apostolates VOLUME 27, 1968 + + ÷ .loseph Fichtner, O .S.C. REVIEW FOR RELIGIOUS the Spirit at work in his day, possibly because he did not discern them all; nor is it possible for us to list them in our own day, excepting to mention, as he did, that there are varieties of gifts, all of which are intended for the good of the Church. Gifts of nature, talent, skill, com-petence, which often are the substratum of grace and are not easily told apart from it, are not to be hoarded or stingily communicated. Were it possible to paraphrase I Corinthians 12, we would have to say that the variety of gifts discloses itself somewhat differently now than in early Christianity. Perhaps this variety shows up in in-telligence or scholarship or scientific research, social reforms, artistic talent, catechetical skill, pediatrics, ger-ontology, the schooling of exceptional children, liturgical zeal, youth programming, public relations, apostolic en-deavor, mystical bent, and so forth. Gifts of all kinds, specializations, are useful and necessary in the Church in the modern world and are not to be bottled up or hidden. Nor will they function properly if restricted to a loner or a clique. They will dictate the abandoning of some apos-tolates and the assuming of others. Various gifts of the Spirit should enable Christians to work together harmoniously in the Church, for though the gifts are many they are one in the Spirit. In the Decree on the Apostolate of ~he Laity the unity of the apostolate is accentuated, however variously it may ex-press itself: "From the reception of these charisms or gifts, including those which are less dramatic, there arise for each believer the right and duty to use them in the Church and in the world for the good of mankind and for the upbuilding of the Church." ~ Since no one can claim all the gifts, their very diversity can do service in many apostolates and fit together into a fine pattern of apostolic activity. St. Paul wrote about this unity because he himself was faced with the Corinthian quarreling over gifts as though they were held in contention or competition: "There is a variety of gifts but always the same Spirit, there are all sorts of service to be done, but always to the same Lord; working in all sorts of different ways in different people, it is the same God who is work-ing in all of them." ~z Whereas Paul had in mind char-isms belonging to individuals, it seems more appropriate to think that nowadays the charisms are diffused among groups of men and women who are willing to pool their capabilities and resort to consultation and con-certed action. The Spirit confers communal charisms as well as individual. Charity, according to Paul, is their unifying factor, and therefore he stresses the fact that charity outranks ~XArticle 3. =1Cor 12:4-6. them all. Charity motivates the recipients of the gifts to employ them for the common good of mankind. Charity too allows us who live in a community to appreciate the variety of gifts distributed among the members, so that each person can be different because of them even when we do not comprehend why he is so gifted or how he is so effective with his gifts. We must leaim to be patient, tolerant, and sensitive to one another, letting another employ his gift(s) as he sees fit as long as he is not misguided in his zeal and effort (how can a so-called charism square with" an otherwise questionable life?).- The function of gifts cannot be legislated in complete detail, nor can everybody in every circumstance abide by such detail. Practical matters simply cannot be regula.ted unanimously. But it may take charismatic courage to say "No" to a trend or policy or spirit which proves to be wrong and damaging to the Church. Egotism sometimes blinds us to the divine goodness in the many splendid achievements, the human values, round about us. Humility, contrariwise, prompts us to behold the marvels of God's grace. Charismatic goodness is to 'be found abundantly in the Church' and society if we would only peel from our eyes the scales of our selfish-ness. We are tempted to look only for the things which suit our fancy. ,At times, no doubt, the charismatic may frighten us or appear threatening because it is novel and catches us by surprise. It may be shocking, and yet upon investigation it may reveal a hidden or unknown contlnmty with something of the past. Liturgical change, for example, may startle today but in itself be a revival of a tradition dating back to the early Church. Charismatic leaders ¯ may be criticized for their bumptiousness or impetuosity; -they may obe called untraditional or subversive; their spirit may be attributed to a yen for change. They and their gifts may meet with contradiction, apathy, sloth, delay, distrust, because not all others discern their true value or the Spirit introducing them into the Church and society. Difficult as it is to sense the Spirit at work among charismatic leaders, it is no less difficult for the charis-matic leaders themselves to be sure of their own inspira-tions and enthusiasms. The uncertainty within themselves is compounded by the opposition they inevitably meet from without. Men like Gandhi, John XXIII, and Martin Luther King, Jr. exemplify the point at hand. We who are caught up .in the crosscurrents sweeping through the Church at the present time easily recognize the signs of opposition. They are like the churning waters left behind by a ship, the wake of its effort to plow ahead through the rampaging sea. + + Signs, Charinm, Apostolates ~OI.UME 27, 1968 777 + ÷ ÷ ]o, seph Fichtner, . . 0.$.~,. REVIEW FOR RELIGIOUS 7.78 This opposition is mild in comparison with the re-jection the true apostle has to contend with while follow-ing Christ in the modern world: rejection by his enemies because what he upholds or promotes is hostile to them, and rejection by his own who fail to understand him or his gift(s). The cost of apostleship and discipleship is sul~ering-- the sacrifice of earthly ties, possessions, life itself. What uncompromising zeal is necessary for the disciple as he assumes the cost of his charism. Christ expected His followers to encounter suffering, at least the pain of carrying out the burden or responsibility of a charism.23 It is painful to realize charismatic limitations, painful to be humbled by other charismatic activities which clash with ours. Not all gifts are operative in the Church at the same time, so they will have to bide their time. The important thing to remember is that the charisms meant for the apostolate place their recipients in the service of Christ who was a suffering Servant for His people. Since Vatican Council II considered the religious way of life to be charismatic and apostolic, it is only to be expected that this life should suffer through its current attempts at self-renewal. The charism of the religious founder was the germ of "the original inspiration of a given community," 24 which has to undergo the pain of growth. The retention or modification of that charism which he injected in his community can cause suffering especially when the personal charisms of members are in conflict with it. The Spirit communicates a "spirit" determinative of "the particular character of each com-munity," which can put the community at odds with ecclesiastical authority and occasion large-scale dissatis-faction. 25 Thus the vital principle of a religious com-munity can be at one and the same time the source of its sanctity and the cause for the purification of its orig-inal gift. The most agonizing encounters with ecclesias-tical authority occur in the field of the apostolate, a fact confirmed by contemporary examples. Yet Vatican II admitted it was "by divine plan that a wonderful variety of religious communities' grew up" with "the diversity of their spiritual endowments." 2n This is an admission that the Spirit of Christ communi-cates directly and not necessarily or always through "~ See Lk 14:25-35. ~ Decree on the Appropriate Renewal of the Religious Lile, Article 2. See M. Olphe-Galliard, s.J., "Le charisme des [ondateurs religieux," Vie consacrge, v. 39 (1967), pp. 338-52. ~Decree on the Bishops' Pastoral O0~ce in the Church, Article 35.2." 28Decree on the Appropriate Renewal oI the Religious Lile, Ar-ticle 1. hierarchical channels. By their initiative and creativity, in accordance with their special gifts, religious com-munities initiate movements which only later may be taken up by authority. Their apostolates lie at the fron-tiers of the Church, supported by the gifts, small and great, of the Holy Spirit. The ultimate norm of the religious life is "a following of Christ as proposed by the gospel." z7 The gospel pic-tures Jesus addressing himself to the J.ews who were accusing Him of blasphemy, speaking of Himself as "someone the Father consecrated and sent into the world." 28 Christ in turn called others to this same ~onsecration and same mission, that is, ap6stolate. They had to give up all things to follow Him. Religious have appropriated to themselves the word spoken by Peter the Apostle: "We have left everything and fol-lowed you." 29 Christ called fishermen and a tax collector to the apostolate: "Follow me.''30 This call to obedience meant adherence to the Person of Jesus Christ and fellowship with Him. Before Christ entrusted any offices to His followers, He established a community among them with Himself at the center; He shaped them into a Christocentric community. The early apostolic life was not motivated by some form of hero worship but by obedience to the Son of God. The Decree on the Appropriate Renewal of the Re-ligious Life devotes an entire article to a discussion of the apostolate.31 After explaining in Article 5 that the life of religious is "an act of special consecration [to Christ] which is deeply rooted in their baptismal con-secration and which provides an ampler manifestation of it," the decree shows how its basic unity is diversified in two vocations, corttemplative and apostolic. The special consecration can be lived in two ways because of its twofold orientation. Vatican Council II was look-ing at the religious life phenomenologically: it saw therein two principal orientations, one toward con-templation, the other toward the apostolate. The religious apostolate then must stem from the special consecration to Christ; it is an apostolic con-secration. The religious apostolate is not simply a gesture, a sort of outward and incidental manifestation of the love consecrated men and women have for Christ. It is ~ Ibid., Article 2. 's Jn 10:36. =~ Mt 19:27. ~ Mk 2:14. ~ Article 8. See £. Pin, S.J., "Les instituts religieux apostoliques et le changement so¢io-culturel," Nouvelle revue thdologique, v. 87 (1965), pp. 395-411. ÷ ÷ ÷ Signs, ~Tharisms, Apostolates VOLU~E ~7; i~3 779 ÷ Joseph Fich0t~n.e(~r,. REV[EW FOR RELIGIOUS rather a concrete and unmistakable love expressed in a life '!committed to apostolic works." 32 In Article 8 we read about the "various aspects of the apostolate," how religious groups make diversified con-tributions to the common good of the Church. These contributions, the decree points out, derive from the varieties of gifts given to the groups by the Holy Spirit. The varieties of gifts determine to a large extent, though not fully, the specific apostolic orientation a religious group takes--teaching, nursing, social work, home and foreign missions, and so forth. Although the decree does not refer to it explicitly, it implicitly wants religious to consider the interrelationship of signs of the times, charisms, and apostolates: "Communitie.~ should promote among their members a suitable awareness of contem-porary human conditions and of th~ needs of the Church. For if their members can combine the burn-ing zeal of an apostle with wise judgments, made in the light of faith, concerning the circumstances of the modern world, they will be able to come to the aid of men more elfectively."3a Such studies as psychology, sociology, anthropology, economics, political science, can be the humanistic basis for the charisms to be more under-standing of and productive in the world. In a second paragraph within Article 8 the council links closely two spirits that should dominate each other in the religious life, the religious and the apostolic. Without such interlinking the religious life would suffer and die. The key statement to this effect is the following: "Flence the entire religious life of the rdembers of these communities should be penetrated by an apostolic spirit, as their entire apostolic activity should be ani-mated by a religious spirit." Here we touch upon a delicate point of the spiritual renewal asked "for by Vatican II--the possibility of failure to renew a spirit while changes are made "on behalf of contemporary needs." "Indeed such an interior renewal must always be accorded the leading role even in the promotion of exterior works." a4 Of course it is impossible to set any determinate, calculable hours apart for each, prayer and apostolate, but it is essential to realize that the two go hand in hand. In order to avoid the idea that perhaps apostolic works will lead to the danger of activism, to a self-seeking in the apostolate, to immoderate desire for action, to some sentimental involvement in the lives of others, the council asserted that "apostolic activity should ~ See the first reference in footnote $1. ~ Article 2. ~ Decre~ on th~ ,4ppropriate Renewal o/th~ Religious Life, Arti-cle 2. result from intimate union with" Christ.35 It would not have a Christlike spirit and would be torn from an apos-tolic witness, a body of Christianity without a Heart. The prayer itself of religious should be apostolic. Normally they will make their own the petition in Christ's prayer: "Thy kingdom come"--all the spiritual interests confided to the community. Daily community prayer will embrace all the persons who are in the in-timate care of the community: personnel, students, patients, fellow religious, all who depend upon the community for their spiritual sustenance. Instead of being an evasion of apostolic duty, wrongly inspired by the idea that the community can cure every evil and help everyone with prayer alone, its apostolic prayer will be a catharsis and a strength .for apostolic activity. Its members will not dilute their prayer life with all the worry and anxiety they experience throughout their daily apostolate. Apostolic prayer will be for them a humble and confident conversation with Christ who may find them worthy of His own fiery love for the people His Father committed to Him to redeem. A community closely bound together is prone to feel that its communitarian link conditions its form of presence and activity in the world. Community life of itself is not necessarily opposed to an effective presence and activity in the world. But its members obligate them-selves to live this tension between presence in the world and presence in a community till the' eschatological day when the Church and world will be entirely one. No matter how well they try to regulate their life, there will inevitably be some tension between religious observance and apostolic works, between the structural and the ~harismatic. It would be an easy solution to turn the time for observances into an apostolically disordered life. The regular community observance has apostolic meaning and purpose. Perhaps this tension can be eased by better budgeting and managing of time and service. Better management will help to avoid the two extremes of a rigid formalism on the one hand and a disordered and frantic life on the other. The former is harmful to the apostolate, the latter arouses anxiety or qualms of conscience. All the discussion nowadays against structure and the institutional Church can do harm to what is good and useful of structure and the institutional Church. Some sort of structure and a prudently regulated observance is an indispensable aid to religious life and to the apostolate. To take an example from family life--how much family life remains if members come and go as they Ibid., Article 8. 4- 4- 4- Signs, Charisms, Apostolates VOLUME 27, 1968 781 ÷ ÷ ÷ $oseph Fichtner, O.S.C. REVIEW FOR RELIGIOUS please without any recourse to a schedule for meals, sleep, work, recreation, and especially to a steady inter-communication? The same holds true for religious life:. a moderate observance is a precious boon to it. On the other hand, observance for its own sake is obnoxious. It is bound to incite a harmful restlessness, to sap energy, paralyze effort, or invite either pharisaical regu-larity or intentional neglect. Vatican II was rather in-sistent that this point of observance be looked into and brought up to date. The decree carefully notes that a high-spirited and level-headed apostolate will itself nurture rather than ruin the love for God and neighbor. The question is, how will it nurture this love? First of all, by putting to rest that old fear of an apostolate, genuine and sincere, somehow detracting from the love of God. The council will go down in history, particularly for its Pastoral Constitution on the Church in the Modern World, in seeing signs of the times which hold promise of much good for the human community. While speaking of the religious apostolate, it remarks about this same good as the field for religious to harvest. The religious apos-tolate, therefore, will nurture love in two ways: first by peace, secondly by stimulus. Peace will accrue from it because the religious will learn that his effort and fatigue are the sincere and au-thentic expression of his love for God. There is much comfort in knowing, deep down in his heart, that he is doing the will of God in the apostolic task assigned to him and for which his charism suits him. Obedience to an assignment with all the hardship and suffering it entails, is a participation in the obedience of Christ. Christ felt real contentment in the fulfillment of His duty toward His Father. "My food is to do the will of the one who sent me, and to complete his work." 86 At the same time the apostolic religious will be stim-ulated to love more, for the apostolate will impress him with need for fidelity to prayer and to a rule of life. He will recognize at once that any lack of zeal on his part amounts to a lack of love, zeal being the fruit of love. Insufficient love springs from an insufficient union with God. Christ turned to prayer in the midst of a busy apostolate and denied Himself sleep in order to pray often and for long spells. Such prayer instilled in His heart a greater love for souls, greater patience, and more courage. This has been an endeavor to weave together the complementary aspects of the signs of the times, charisms, and apostolates especially as they pertain to religious ~ Jn 4:34. institutes. Religious institutes too, inasmuch as they have a charismatic role in the Church and society, have to examine the signs of the times locally and periodically in order to see what apostolates are open~to them and whether they have the charisms most suited to contem-porary needs. All three--signs of the times, charisms, and apostolates--mesh into a single program of life and work under the guidance o[ the Holy Spirit and in the light o[ faith and charity. Signs, Charisrns, Apostolates VOLUME 27, 1968 KEVIN F. O'SHEA, C.Ss.R. The "Security Void" + ÷ Kevin F. O'Shea, C.Ss.P., writes from St. Mary's Monas-tery; Wendouree; Ballarat, Victoria; Australia. REVIEW FOR RELIGIOUS Two years ago Dan Herr wrote in The Critic of a "piety void": the deep loss felt by many people since older "devotions" have been downgraded and have lost their force, and the new "liturgy" is not yet meaning-fully established. The "piety void" is only one aspect of the "security void": a deep unhappiness experienced by many, since older "securities" have been challenged and nothing seems to have replaced them. This diagnosis contends that two basic types of security are in conflict: a security of absolute norms, and a security of committed love. It analyses them only in the area of external au-thority and obedience (though it might well take in areas of moral conscience, faith and doctrine, and voca-tional role and ideal). Each of the two "approaches" to security to be out-lined here could claim (and has claimed) roots in St. Thomas. It is necessary to distinguish between theory, translation of theory into experience, translation of experience into inspirational-motif, translation ol in-spirational- moti[ into formula, translation o[ [ormula into a workable living pattern. Any fully developed "ap-proach" to a profoundly human value (like security) includes all five: theory, experience, inspirational-motif, formula, and workable living pattern. Of the two ap-proaches to security to be developed here, the first (the "older") can be considered initially as "fully developed" in this sense; the second ("the modern") cannot. Both could agree at root in the theory of St. Thomas; each then develops a different experience and inspirational-motif; the "older" possesses its clear formulas and work-able living patterns, which are now challenged by the "modern"; the "modern" is not yet equipped with these elements, and for that reason is deprecated by the "older." Here lies the problem of analysis: here lies finally the root of the "security void" itself. A security of absolute norms is the fruit of a rational-ized approach to society. Accepting the common aim and the need for organized action to attain it, the members of a society accept also a human authority that will give it firmness, sureness, stability, and "security" in the I'face of conflicting human attitudes within it. When a superior, in whom such authority is vested, make~ an authoritative precept, it becomes normative for the society; only in obedience to that norm can that society continue with security. Security is conceived as unified and efficiently ordered action; it stems from "managerial authority." When the subjects obey, they conform their practical thought and action to the authoritative precept given them, out of respect for authority and out of love for the well-ordered existence of the society and its "security." Their obedience is intelligent, even rational: it is logical for them to obey, given their commitment to such values. When in fact their theoretical assessment of a situation differs from the dictate of authority, they will then sacrifice the advantage they believe they might bring to the common interest, to the greater good of the unchallenged reign of authority and for the noble end it serves, the societyrs "security." This is no infantile submission to the "will" of a master: it is the manly conformity of those who see greater value in their sacrifice than in their independent achievement. Their con-science is honored; and they have the personal, ful-fillment of being rightly ordered to the values they cherish, rather than the less esteemed fulfillment of mastery through their own pattern of action. At .times, recourse might duly be had to higher authority; but always in the interests of greater security for the com-mon interest. This is the theory; it has been lived in a way that subtly turns authority into something more absolute. It is assumed in'practice that the order ~1: the society to its common aim, its security, and its continued existence, depend on absolute obedience to its authority at all times. Despite the theory (which would allow for the balance of one human law with another, and with natural and divine law, andfor the use of epikeia as a x;irtue and not simply as a legal loophole), visible division from authority in any matter commanded is considered a supreme, scandal and an absolute evil. We suspect here a practical transition from general policies (the principle of respect for authority) to particu-lar details (the absoluteness of this dictate, in which the whole meaning of authority is seen to be at stake); we sus.pe~t a practical equation of what is authorized for the society with what is objectively good (and best) for the society--of the practical .and the theoretical advantages of the society; we suspect even that authority is almost conceived as the end of the society itself. In this way the basic theory has been hardened through experience towards a stress on absolute loyalty to authority at all VOLUME 27, 1768 785 + ÷ ÷ Kevin O'Shea, C.Ss.R. REVIEW FOR RELIGIOUS costs, as the~ esprit de corps and inspirational-motif of society. The formulas of the basic theory are read in this sense, and the workable living patterns enshrine it. In practice, then, it is in the "absolute norms" of authority that man finds his security in society. For an "older" generation such unchallenged security alone was possible. This same approach underlies even a mystical view of the Church as the Body of Christ growing to its fullness under the guidance of the Spirit. It is through the charisms that the Spirit rules the Church; and to some He gives the charism of discerning the direction that might be taken with profit; to others He gives the charism of expressing .this conviction publicly; while to the apostolic hierarchy alone He gives the charism of placing God's definitive seal of approval on any plan. It . is through the hierarchy alone that salvation history can finally and authoritatively be formed: the word of the hierarchy is the word of the Lord. When a member of the Church obeys the hierarchy, he acts out of deep reverence for their office and for the divine plan of history in the Church. He thinks it is better for Christ to be revered in His bishops than for Christ to be helped by independent action but dishonored by an apparent. schism between His members. He gives up .what he hitherto thought to be the desire of the Spirit, for the word of the hierarchy, which He authentically knows to be the desire of the Spirit. This is the theory, and it is not hard to see how it has absolutized the practice of obedience in the church. An episcopal command has been regarded as a divinely absolute norm in which alone the Church can continue to live and grow in Christ. The apostolic placer is the will of God and is the security of the Church. It is the absolute norm for a Christian who wants to live in the Church and follow God's plan. We suspect here the root of the attitude of simple acceptance in many of the faithful who look on all pronouncements of ecclesiastical authority as though they were of the same univocal value; we suspect here a certain voluntarism by which God's ideal plan for man in the Church is identified with God's here and now (permissive?) will expressed through the hierarchy. A mystique of security in the Church stems from this lived attitude. A personal approach to community today suggests another kind of security--the "security of committed love." It begins with the axiom that man is a living and loving person. He is called to give himself to others in generosity, sacrifice, and service. In this "self-spending" he really "becomes" a person. There is in man, then, a native instinct (blunted by sin but given new point by grace) to yield, in love, to others whom he serves. It could be called "obedience," but it is not what is strictly and technically described as social obedience. It is prior to the existence or recognition of any social au-thority; it is an intrinsic function of love. It goes far beyond the demands of organization; it is directed to persons not to abstract values. Man then has to live his life in situations in which he experiences in his conscience the call to such love and serf-giving to others. In this call he hears the voice o[ love itself, which is God. In it he recognises the eter-nal law of absolute Love. He needs these situations if he is going to meet this Love and experience its challenge; they channel it to him as "mediations" of Love. He also needs these situations if he is going to respond to this Love and live up to its demands; they are the ambient, the milieu in which he can grow in it. Such human situations, which are. not of man's mak-ing, are in no way opposed to man's love. His love acts, not against them, but within them. As human, his love needs them. The basic situation thus needed is the situation of "personal community." We do not refer, to a community of traditions and practices, or to a community of meth~ ods and pooled skills, but to a community of persons who strive to live together in a. truly personal and serf-giving way. They are a "people" together, a true "comm.unity," blending together their instinctive desire for love and self-giving. Within such a community, the call to Love is heard and answered; the community is the "mediation" and the "milieu" of the eternal law of Love. Love can find itself only within such a community; it is an intrinsically demanded "structure" of love, a permanent, developed, and basic situation of human love. Considerably more is meant here, of course, than what is usually read into the concept of a society, effi-ciently organized to achieve a common aim. In com-munity, persons experience a sense of belon~,tng, of. "being together," of loving together. The integration_ of person with person, of personal attitude and ideal with personal attitude and ideal, as they yield to one another and serve one another and together serve others, is the basic horizon needed for all human life. In this sense, community "serves" man. Within such a community, there is need for celebra-tioh; such real love and togetherness need to be sym-bohzed and feted. Within such a community, there is also need for leadership; such love needs to be given open and significant expression within the community Security Void VOLUME 27, 1968 Kevin O'Shea~ REVIEW FOR RELI~IOUS 788 and radiated outward to those who do not yet know it. Such celebrations and leading-actions are the high-points of community life. Without them, the community does not live, symbolically, in the hearts of the persons who form it, and does not supply them with action-situa-tions for ever deeper personal love. The community needs such events, and therefore it needs within it an oOice responsible for assuring their presence. Those who bear this office are rightly considered to have special eminence in the community, and to them the open-ness of all members of the community is especially directed. Those who bear this office are in a real sense the pivots and sttpports of the community-structure which serves personal love. The acceptance, the reverence, and the "obedience" they are given is fundamental to the commitment of community love and transcends the limits of merely social obedience. At the same time, the office we describe is not strictly social authority but something prior to it. If in fact in a given community there is also social authority (and thus also social obedience), they/viii be fully integrated, on their lower level, into these primary values. Authority must spring spontaneously from the community-office of celebration and leadership; obedience must spring spon-taneously from integration into community, availability to the action of the community, and reverent acceptance of those who hold office in the community. It is clear that when in fact such true social obedience is called for, it will possess a unique a~ective tone. It wi!l be an obedience within community love. It will simply pinpoint the readiness to yield which is there in the community prior to any legal precept. It is more a privilege than a duty. There are two major differences between this and the pattern of obedience previously described in the "older" approach. First, it claims the right to integrate the external com-mand into the claims of Love as heeded in conscience and lived in the community. The subject to whom the external authority speaks "hears" the dictate externally and then asks himself what it "means,' to him in his community-conscience, as a moral imperative of Love. He does not assume, absolutely and universally, that every external command will always automatically mean such a demand of Love. He does not assume, absolutely and universally, that always and in every ~case personal sacrifice must be made to the higher role of this authority. He will not grant, beforehand, that' authority is the main thing in a given situation but will assess the claims of authority in relation to the claims Of community love itself. He will'make this assessment as a person, in open-ness with the persons who form his community and hold office and authority in it. He will grant that normally and in many cases authority-claim (legal imperative) will mean community-claim and love-claim (moral imperative): but he will not a priori equate the two. He will grant that he must make his decision in this matter in deep responsibility of conscience, but he will think that such responsibility is part of his duty in a community of this kind. This first point is claiming more than the simple state-ment that a true imperative (legal and therefore moral) can objectively be in point but may or may not be grasped subjectively by a given person in invincible ignorance because of environmental circumstances. It is an expres-sion o[ an attitude to obedience that springs from the inspiration of the community-love theme. In theory it may not be saying more than is said in classic positions concerning epikeia and the balance of laws and incon-veniences, but it is said in the spirit of an experience different from the experience that has concretely inter-preted and presented the classic positions. Whatever our final judgment of it, a new point of view is expressed here. Secondly, by way of balance, in this obedience there is always a willingness to go beyond legal demands and to go beyond the hard and fast line of what is obligatory by authority. It does not like to stop at what must be done; it looks for what can be done. The final criterion of action is not what legal authority says (or does not say); it is what the situation really demands of the conscience of those involved. The external authority and its statement are respected as part of the total situa-tion in which the imperative of conscience is seen and in which it must act, but it is recognized that the total situation may at times and even often require more than the external authority has stated. Such obedience must be recognized as magnanimous: it acts, not in con-straint, but in love. Once again, it is an expression of attitude that is in point here, flowing from the basic inspiration of the meaning of community. In theory, it is saying no more than the classic position says of the primacy of charity over social obedience, the unity of all the virtues in love, and the rights of personal conscience. But it is expressed in a new enthusiasm arising from a new ex-perience. It is a different point of view from the "old." In the concrete the obedience morally recognized by the person in a given situation will be a determination of the tension between the first and second point: be-tween the right of personal integration into his respon-sible community love, and the duty of personal tran-÷ ÷ ÷ Security Void VOLUME 27, 1968 789 ÷ ÷ Kevin O '.SShs.eRa.~ REWEW FOR RELIGIOUS 790 scendence of the limits of an external command. If this resolution were consistently in the direction of ignoring the external command, it would not be authentic to its own inspiration; for it would not be recognizing the genuinely "normative" character of authority in the community.It is not the "norm" that is refused; it is the assumption that the norm is "absolute." When this obedience is given, it is not lacking in the formal motiva-tion of social obedience, for it does yield to authority as such, but within a community context. The real ques-tion is: When this obedience is not given (in the usual form of conformity to the external command), is it objectively defective in the essential moral value of obedience? But the question is not one of theory, as we have repeatedly shown; it is one of interpretation of the "formula" used as a guideline, as a workable living pattern. It is less a question of what is externally done (or not done) on a particular occasion; it is more a ques-tion of what is the psychology behind it and how it could stand with, and not destroy, the genuine psychol-ogy of social obedience. For a person who forms his mind on these personalist lines cannot have a psychological security of absolute norms. He must find a new type of security elsewhere: in the absoluteness of his commitment to Love and to self-giving and to community in the sincerity of his own conscience; in the relative service that he finds for this in the structures of community, with its members, and their offices, and their common acdon. His is the security of committed love and appreciated structures. The "absoluteness" here is genuine but new: it includes the impredictability of human love, and the incalculable progress of providence. This same personalist approach underlies a sense of the Church as the "people" of God, impelled by the Holy Spirit of Love. The Church is a divinely created, supernaturally indefectible home-situation of truly per-sonal love and sacrifice. It is through and in the Church as a community that the voice of eternal Love in Christ comes to the conscience of her members. It is through and in the Church as a community that her members respond to this voice and live their self-gift to others and to Love itself. Ttie Church is being rediscovered as a community; the Constitution on the Church of Vatican II places its chapter on the "people of God" prior to its discussion of the place of the hierarchy within the people of God. The community of the Church is the natural horizon of our love as it is divinized in Christ; the Church in this sense is indeed the pillar and the very "ground" of Love. In this sense she serves the mystery of human love by creating the conditions for it to. be real. In the Church, the hierarchy, vested with the office of liturgical celebration and of missionary ex-pansion of the Church's mystery of love, and vested also with true social authority to rule the people of God, be-comes the pivot and the support of this "ground" of love. This is why the members of the Church, .as they carry each other's burdens and so fulfill the law of love, look on the Church with reverence as their "mother," even when they see her humble limitations. It is not initially a sense of duty and of obedience that binds them to the Church and to the hierhrchy; it is a sense of vocation and of belonging, since they are meant for her and cannot truly love outside of her. "Outside of m~, you can do nothing." This is why the same nuance of obedience enters here within the Church as we noticed on the gen-eral level: the entire problematic of authority-obedience itself serves the deeper problematic of community-love. At pre~ent there is a conflict, within and without the Church, between those who maintain a long established modus vivendi based on and leading to security of ab-solute norms, and those who demand the creation of a new modus vivendi based on and leading to security of committed love. It is certain that the "older" pattern is well established. It is only recently that it has been challenged; and the challenge has been resented, with shock, by the "older" generation. They have experienced a unique insecurity on seeing the very principles of their security openly questioned, on finding the present age disenchanted with the absoluteness of the old ways and seemingly submerged in the pure relativism of love. They have been asked, implicitly at least, to approve patterns of action in others that are completely at variance with their own inner orientation to norm-security and even to accommodate their own mentality and pattern of action to them. They cannot believe that their own generous sacrifice and 'heroic loyalty over a lifetime have been unnecessary and that their conscious foundation of security is chimerical. They tend to harden the "essential" theory of authority-obedience- security, in the language they have always known it, into the one and only workable living pattern they have known and to admit no other. They feel now that the essential props of their security are under attack. It is certain too that the "new" pattern is noble in its inspiration. Because it is noble and even more because it is new, it tends to remain as yet in the order of ideals and even of inspirational "slogans" (for example, "personal fulfillment," the need for "dialogue") and has not yet formed for itself a realistic working pattern. Its ÷ ÷ ÷ Security Void VOLUME 27, 1968 791 + + Kevi~t O'Shea, C.Ss.R. REVIEW FOR RELIGIOUS idealism is tender to attack and resents the fact that others cannot understand it but reject it and even regard it as harmful. The "new" generation cannot believe that they ought honestly regard their ideals as unreal and settle for the pseudo-satisfaction of security through absolute norms and legal authority. They tend to stiffen their allegiance to their principles and to be insecure precisely because they know they are not yet accepted or put into practice at community level. It is Strange that precisely here the "new" generation may be rather unfaithful to its own principles. Instead of placing their real security in committed love and self-giving, they seem to insist---immediately---on the security of acceptance in the "older" community; they want their values upheld and identified as legitimate and valid, they want to be understood by others and not thought rebels, they want to be integrated, as they are, into their community's way of life and tradition which they feel that they do not violate but practice in a new way. Would that they have all this; but is it primary to their own principles? At all events, a certain paralysis is taking hold of protagonists of both points of view, which is deepening their insecurity. It happens especially where there has been little attempt at renewal of commonity living structures; where a tradition of legalistic obedience has set up a quasi-divine right of the establishment; where a system of bureaucracy or a veil of anonymity or a pro-tection of prestige has been used to give firmness to the status quo without facing the issues; where a policy of "via media" or of "prudence" is used merely to cover a refusal to do anything; where there is a visible split into parties "for" and "against" the new idealism; where in such mental alienation of one group from another, action comes mainly from party politics, dominant personalities, or emotional enthusiasms created by prop-aganda; where unkind name-slinging is used to make real dialogue and acceptance impossible. Here a critical impasse is soon reached; only the external signs of true community remain. Even those who try to remain tran-quil are misjudged; they are thought insincere in the face of a common anxiety. Men go through the motions of what they have always done, or would wish to do, without the fulfillment that ought to come from it. They live in a "security void." It is made acute when they refuse the obvious dilemma of the situation: rebel or accept. The malaise can be cured by neither; neither by open irreverence, public agitation, mental alienation from the whole situation, refusal to cooperate, invocation of one's rights (from legal authority or from conscience), retreat into one's , I work; nor by timidly coveting up and finding a false refuge in permission (of authority or of conscience), or by the cowardice of giving away all serious attempt at idealism (of whatever form) and settling for no security at all. Those who rightly refuse these false avenues know that they have no anchorage left; they are nonplused and beaten. There is a "credibility gap" between themselves and any founded security, a wavering of trust in asking completely serious questions at all. In this fundamental disillusionment they cease to live in the presence of a liberating truth (since they refuse the falsehood of double truth, one of idealism and another of reality). Their life becomes shallow and superficial, and. their work is not reliable. This is the "security void." This study is a diagnosis, not a solution. It can con, dude with a simple suggestion of seven thoughts, to .be pondered in the present crisis. (1) The theory behind the "new" personalist position is m reality no different from the theory behind the "older" essentialist position. On the general level, it is simply expressing the primacy of the person over society and the primacy of charity over the social virtues. On the particular level, the cases where it might admit a refusal of conformity to the authoritative dictate of a superior can well be reduced to cases already well known in traditional moral theology: epikeia, balance of laws, inconveniences, rights of conscience, and so forth. It is true that the expression given to these cases is new; it is emotive and enthusiastic and thereby tending to more difformity than has been allowed in the older working pattern. But this does not prove the theory is incorrect; it proves only that it is ambiguous in its expression as reduced to a working pattern. It is therefore on the level of that working pattern, in practice, that any incor-rectness should be removed. At least, there is room for real "dialogue" in a theoretical agreement on founda-tions. (2) The spirit of the personalist position, as it is typi-cally expressed at present, does not appear to allow suffi-ciently for the role of social authority within a personal communityi and this defect comes from its idealism. Let us grant thi~ idealism absolutely, but let us remember that we are asking it of men who live in a sin,situation and who carry within themselves profound inclinations contrary to gene.rous and sacrificial self-giving in love. The first evidence of these inclinations is the tendency for groups to isolate within a community and to consider the expressions of love that-correspond to their .own idealism without due consideration of the interests and peculiar form of love of other groups. On the very prin-ciples of total lov~ within the total personal community, .!- ÷ ÷ Security Void VOLUME 27, 1968 793 + ÷ ÷ Kevin O'Shea, .Ss.R. REVIEW FOR RELIGIOUS granting the intrinsic weakness of man, there must be some human authority to determine the forms of authen-tic love for all when need arises; and this authority must be conceded a per se place in the community. The typ-ical personalist expositions at present stress the idealism of what man is called to do somewhat at the expense of the necessary regime for its human realization, a vital part of which is authority. It is possible to rethink the meaning of authority as an inner demand of the personal community. In this way, the tendency to conceive an opposition between the expressions of a responsible authority and the inherent claims 9f love and conscience will weaken; at least, a better balance between the two will be achieved in practice, and in due time the formnlas and the working patterns will be rightly adjusted. (3) But if sin has abounded, grace has abounded even more. In assessing the present situation, we may reason-ably judge that mankind is on the threshold of a sig-nificant evolution in its living experience o[ community and of the meaning of personal love. We must not poison the wells of this inspiration. We must therefore admit, in theory and in practice, that the older static unchal-lenged working pattern of community must also evolve to be more in accord with the new inspiration. Any at-tempt to pin one's security finally in the unchanged positions of old is doomed to failure. To back down before the challenge of the present in the name of the weakness of human nature, which needs a lower stand-ard, is a practical denial of the triumph of grace. (4) This evolution in the living of community-love must of its nature be slow: "i(ll great matters must come to ripening slowly" (Congar). Those who live through the present transition and cause it must have a peculiar patience: a deep-rooted existential conviction that history is slowly changing through the measured pace of their lifetime. To the extent that their love and self-giving is really great, it will have the patience of the times, seconding and not subverting the dynamism by which God is bringing His gracious design to com-pletion in His own manner. It is perhaps in this fidelity to what is perceived as the bvolving character of provi-dence, that a genuine security can be found. Paradox-ically, it is~ patience that engenders hope, and not the reverse! (5) If social authority can and must be given a place de se in the personal community, it can and must also be found a special place de facto in the currently evolving form of personal community. Our original frailty is showing itself in a new facet: our inability to assure the tranquil passage from the older order to the new, evi-denced in the intransigence of some and the impetuosity of others, and the imprudence of all. There is need of a new awareness of humility if we are to engage correctly this exciting and dangerous transition of history. And there is need for,,social authority to recognize a new responsibility: that of assisting, with its own power of juridic firmness, the pattern of change and of progress from one order to the other. In the exercise of this office, social authority will slowly commend itself more truly to the humility our times must learn. (6) St. Thomas once described .the effects of human law as disciplina et pax. No doubt, he envisaged these mightly mysteries in the static culture of his day; but they remain valid, and needed, in the day of dynamic evolution of human living forms that is ours. Our current emergence to greater times must not be turbulent but tranquil; and the tranquility we need we must learn. We can only learn it if all those who make up the human community at present, "old" as well as "new," play their proper roles together. An "o]-der" point of view is neces-sary today to show the new inspiration, which it accepts at root, the realistic way to find its own survival. A "new" point of view is the soul of the upsurge, and its cry is for a love and a self-gift to all; it is necessary that it learn the peace of the future by establishing its own peace in the present, by accepting "togetherness" with those who do not yet appreciate its value and teaching them by deeds what it has not succeeded in communi-cating to them in words. The most unusual trait of the "new order" of love is that it can be created by real love in ariy conditions; it does not depend on special structures or circumstances but relies on its own dyna-mism. If it is to have more desirable conditi6ns in .the future, it must learn to give its own peace to those of the present. (7) Finally, those involved in this development, which means all of us, should be big enough to overlook mis-takes in detail for the greatness of the cause. We must become conscious of who we are in our times and in history; we must live with a sense of our call to the greatness of love together. In this sense, we must know not a "security void" but a "security fulfillment." + ÷ ÷ Security Void VOLUNE.27, 1968 PAUL MOLINARI, S.]. Renewal of Religious Life according to the Founder's Spirit Paul Molinari, s.J., writes from Borgo Santo Spirito, 5; Rome 00100, Italy. REVIEW FOR RELIGIOUS 796 In presenting these few thoughts, I should like to clarify some theological points which have not, I believe, been sutticiently understood when we speak of a return to the origins of each religious institute. The conciliar decree Perfectae caritatis insists on a life of union with Christ, leading us to consider Him not only as the exemplar of the life of a religious but as the very form of this life.I think that this aspect has not been sufficiently stressed, because the wealth of mean-ing of certain rich but very concise expressions of the decree has not been adequately understood. The decree deliberately avoids detail in order not to bind religious life to concrete forms, identical for all, which would pre-vent it from developing freely in Christ. Rather, it sought above all to emphasize that we must make an ef-fort to conceive and live our religious life as one of donation to Christ, in which we must share His way of livin~g, His spirit. Hence the insistence on a supernatural principle. W~ must always keep in mind that the mis-sion of the Church is a continuation of the mission of Christ and that the mission of Christ is specifically su-pernatural. We must realize, therefore, that in order to participate in the mission of Christ, in order to continue it, we must of necessity adopt His criteria. It is pre-cisely a question of a gift of life--the Word made flesh in or,der to give supernatural life, divine life, to man. Participation in the life of Christ is what gives vitality to the Church. Participation in the redeeming sacrifice is what gives life to man. It is the sacrifice of Christ giving His life for the Church that ought to lead re-ligious to give their life for the Church, that is, for the supernatural good of all of the People of God, for a more abundant communication of divine life to the entire fam-ily of man. I insist on this point precisely because today there is, at times, a tendency to stress almost exclusively the necessity of adapting the exterior apostolate and of bringing it into line with the possibilities offered by modern technological society or to concentrate almost exclusively on the social apostolate of the Church. We must not forget, however, that Christ's apostolate is not only, nor even principally, a social apostolate but a supernatural apostolate: the communication of divine life. This presupposes that we can and often ought to see to the material needs of man and interest ourselves in serious and pressing questions of social justice, but our apostolate does not stop there. We must above all consider the supernatural value of religious life as such, the value of this self-donation which, even though it may remain unperceived, attains something very precious for others on a supernatural level precisely because it is a donation, a sacrifice of self, In this context, I would like to point out that we tend too easily to overestimate the criterion of exterior effi-cacy and of visible success. Is it not true that, when Christ died on the cross, the efficacy of this sacrifice of His entire life could not be seen? It is important to emphasize this at a time when the profound value of self-donation is being called into question precisely be-cause so little is said about the guiding principle of the Lord in His apostolate. Moved by the Spirit, He spent Himself, He delivered Himself on the cross. That is the force of the Spirit. We find ourselves here in the realm of faith. In the light of faith we begin to understand the value of a life hidden in Christ, of a life of im-molation, a life of love, a life which gives up its life for others--and nothing is more beautiful than to lay down our life for others. The ultimate solution to the crisis in contemporary religious life can be found in the realization of religious life as a life of self-donation. Not that religious life should lead merely to the interior life. On the contrary, it will lead us to a great activity; it must express itself exteriorly but in such a way that it is supernatural in character. It is along these lines that we can find a solution to today's problems, particularly those concerning the social apostolate. At this point, I quote those beautiful phrases contained in the decree Per[ectae caritatis: Fired by the love which the Holy Spirit pours out in their hearts, they live their lives ever increasingly for Christ and for his Body which is the Church. Consequently, the more fervent their union with Christ through this giving of themselves, which includes the whole of their lives, the richer the life of ÷ ÷ ÷ Founder"s Spirit VOLUME 27, 1968 797 REVIEW FOR RELIG~OU5 798 the Church becomes and the more fruitful her apostolate (n. 1). The gospel brings out that the characteristic note of Christ's mission was His docility to the Holy Spirit. I think that this is why the decree insists so much~ on the Holy Spirit, His action in the Church and in the soul of founders. If Christ, the head of the Church, began His mission led by the Spirit, the Incarnation itself being the work of the Spirit, the Church, which is the Mysti-cal Body of Christ, likewise ought to be docile to the Spirit. The Church, as such, tries to be so, and she has the permanent assistance of the Holy Spirit, her soul: Christ, having been lifted up from the earth, is drawing all men to himself. Rising from the dead, he sent his life-giving Spirit upon his disciples and through this Spirit has established his body, the Church, as the universal sacrament of salvation. Sitting at the right hand of the Father, he is continually .active in the world, leading men to the Church and through her joining them more closely to himself and making them par-takers of his glorious life by nourishing them with his own body and blood. Therefore, the promised restoration which we are awaiting has already begun in Christ, is carried forward in the mission of the Holy Spirit, and through him continues in the Church (Lumen gentium n. 48). In virtue of the same principle, each member of the Church should likewise follow the motions of the life-giving Spirit. We are touching here on one of the most fundamental principles of the religious life and of the Church. As the conciliar document Perfectae caritatis says, the Holy Spirit has raised up in the Church men and women who founded religious families. These souls were called to a providential mission in the Church and were particularly docile to the action of the Holy Spirit: Indeed from the very beginning of the Church men and women have set about following Christ with greater freedom and imitating him more closely through the practice of the evangelical counsels, each in his own way leading a life dedi-cated to God. Many of them, under the inspiration of the Holy Spirit, lived as hermits or founded religiou~families, which the Church gladly welcomed and approved by her authority. So it is that in accordance with the Divine Plan a wonderful variety of religious communities has grown up which has made it easier for the Church not only to be e~u!pped for every good work and ready for the work of the mlnxstry--the build-ing up of the Body of Christ--but also to appear adorned with the various gifts of her children like a spouse adorned for her husband and for the manifold Wisdom of God to be revealed through her (Perfectae caritatis, n. I). The Spirit who led Christ is the same Spirit who leads those who are united to Christ and in whom, as with docile instruments, He can more freely carry on the salvific mission of communicating divine life to His Church and to all mankind. With these theological principles in mind, it is easier to understand that while the. cardinal point of renewal is the Gospel and total, unconditional surrender and consecration to the redeem-ing Christ, another is precisely the docility and fidelity of members of a religious institute to the spirit of their founder. Actually, the mission of Christ is not yet completed; it continues in the Church which must remain faithful to His inspiration. This is why charismatic graces, that is divine inspirations given in view of certain apostolic necessities, continue to be given to the Church. These graces are evident in a special way in all those who have truly given their heart to the Lord and who, without setting any conditions or limits, allow themselves to be guided by God, that is to say the saints and those great charismatic leaders, the founders and foundresses of re-ligious families. But while this action of the Holy Spirit is particularly visible in the soul of founders, it does not stop with them. The same Spirit, wishing to continue the mission that He has entrusted to the founders ~for the sake of the Church, acts in the soul of each member of the People of God and calls some of them to follow our Lord and dedicate their lives to the institutes established by these holy men and women. It is as i£ the Holy Spirit sent a ray of light which filled the soul of: the founder. This ray continues on, through the founder, until it reaches the soul of those who are called to a certain religious family. It is a ray of light which has its own particular characteristics and limitations. It is thus that institutes receive a specific mission from the Holy Spirit. For this reason there is a variety of institutes in the Church, which are all necessary. And the Holy Spirit inspires and continues to inspire the members of all religious families but in different ways, according to their specific task in the Church. It is in this sense that St. Paul, while dealing with the Mystical Body, speaks of the di-versity of functions within the Church; and there is no doubt that this variety is very good for the Church. It is extremely important, therefore, that religious know what the authentic spirit of their founder or foundress is and that they share it consciously. This is what the Council intended when it invited religious, especially in view of the renewal of their life, to discover anew the riches of this spirit and to find life-giving in-spiration in it. For that reason, the motu proprio Ec-clesiae sanctae says it is essential for each religious family to study the sources and to go down to the real roots of their institute. It is, therefore, indispensable in 4- VOLUME 27, 1968 ÷ ÷ Paul Molinari~ $.J. REVIEW FOR RELIGIOUS 8OO the preparation for special chapters charged with putting into practice the Council's teachings and directives, to engage in serious and searching study concerning the charism of the founder or foundress and to discover new depths concerning the authentic inspiration which gave birth to any given institute. It is obvious that in many cases a good number of studies have already been made on this precise point, and these studies can and ought to be judiciously used. It would be an error, nevertheless, to limit such research to an analysis of these studies, because each generation has its own sensitivity, its own special g~ace for discovering certain accents, and is struck by elements which previous generations prob-ably knew of but did not make use of with the same de-gree of explicit understanding. What happens in biblical exegesis and in the authentic evolution of dogma and theology is likewise true of the progressive understanding of what the Holy Spirit wished to start with founders and continues, through their mediation, throughout the ages in the institutes which He raised up in the Church. Precisely because we are dealing here with an interven-tion of God Himself in the history of the Church and of an initiative that He wishes to prolong and renew, not only today but also in the future, it is imperative that this search for the true spirit of a founder or foundress be done with complete objectivity. In no way is it permis-sible to base such a study on feelings or on interpreta-tions and intuitions which are more or less subjective. Reverence for the work of God in the soul of the founder as well as reverence for the divine vocation by which we were called to become a member of our religious in-stitutes requires that we remain humbly open to God's light. In no way should we try to make the divine grace given to the founder coincide violently or arbitrarily with our limited personal ideas. On the contrary, the action of the Holy Spirit in the soul of the founder ought to be our point of reference ]n examining our own way of thinking and acting. Much is being said today about the discernment of spirits. But this is exactly what the Church has been concerned with in regard to founders. We have the as-surance that they were acting under a charismatic im-pulse. We, in turn, participate in this same impulse to the degree that we are faithful to the grace which called us to our religious family, and that we let it de-velop and grow in us. It must be noted in this context that while the Church invites us to recognize loyally the spirit of our origins, she does not at all exclude the possibility that this spirit may find different expressions throughout the .ages. There is a tendency, at times, to identify the spirit of the founders with their works. But the spirit gave life to a work; it determined its beginning. It can happen that, as time passes, a work, begun with an intention largely determined by the needs and circumstances of the age and place in which the founder lived, has changed. In present day conditions, it may no longer b~ possible to continue these same works or, due to exterior circum-stances, to carry them on in the same way as when they were begun. Fidelity to the letter can thus become in-fidelity to the spirit of the founder. In other words, it is not sufficient simply to make an historical catalog of our works. We must try to see them, spiritually and integ-rally,~ from the inside, in order to seize the inspiration which animated the founder when he acted. It is only if we succeed in grasping this profound inspiration that we shall find, at the same time, that true fidelity to the founder which the Church is asking usa to preserve in deciding what adaptations are to be made. If the spirit of the founder is a living reality to us, we shall likewise be able to formulate it adequately in modern language, fully in accord with the contemporary situation. To be truly faithful, we must go to the very heart of the mat-ter, that is, go to the very root of the reasons why the founder acted and discover the ultimate criteria of the choices he made. We must not be content with discover-ing what the founder did; we have to discover why, whether we have grasped the inner inspiration. While reflecting so openly and clearly on this essen-tial principle, I want to make a brief point dictated by charity, justice, wisdom. It is well known that on the occasion of special chapters in all religious institutes, there is an atmosphere of unrest among truly generous religious who are loyal both to the Church and to their institute. This uneasiness is ultimately caused by an in-adequate understanding of the principles which have just been stated. On the one hand, there are religious who do not understand clearly enough that the concrete expression of the identical spirit of the founder c/m, and even ought to change according to the circumstances and mentality of succeeding generations. Every innovation, consequently, seems' to them to be a departure from the authentic spirit of the founder and, as such;' inadmissi-ble. On the other hand, there are also religious who, with a certain naivet~ which is no less serious, proclaim loudly that only the present generation has discovered the true spirit of the founder and that former genera-tions did not understand it at all. The mutual error of these two tendencies is simply that they both think that one, and only one, generation can discover once and for all what the authentic spirit of the founder is, exhaust the wealth of its possibilities, and determine defi'nitively 4, 4, Fou~w~$ ,Sp~r~g " VOLUME 27, 1968 4" 4" 4" Paul Molinari, S.]. REVIEW FOR RELIGIOUS 8O2 all possible authentic expressions of this spirit. But, as we have already said, such a conception errs by not taking into account human limitations and historical sense. Each generation of religious has its own strong points and its own deficiencies, it own profound intui-tions as well as its own task. It is precisely along these lines, with the greatest reverence and objectivity, that each generation of rel.igious should look towards the authentic origins of their institute and delve into the heritage of its founder's authentic inspiration. In this process of humble and reverent seeking, which is at the same time both painful and liberating, each generation should make the charism of the founder and the in-stitute their own. Each generation, through prayer, med-itation, and study, should seek to find out, according to the spirit of the founder, what ought to be kept or abandoned in the present day. As can be seen, this work is both very necessary and very delicate, requiring hum-ble and utter abnegation. But if we understand that the true patrimony of the Church and the task of renewal are at stake, we shall not be afraid to renounce personal points of view or preferences in order to go wherever the Holy Spirit may lead us. Experience teaches us, moreover, that such a return to the authentic origins of an institute is not only possible but also extraordinarily fruitful. There is immediately a very keen and positive reaction when anyone speaks with competence to religious men and women about the documents left by their founder or about his life. I am sure that we have all already experienced this. Can it be explained in any other way except by the fact that men-tion was made of something that the Holy Spirit had already put in the heart of these religious? If they are put into direct contact with the sources of their institute, they explicitly find in them what they were formerly more or less conscious of and which had led them to one particular religious family and not another. The Spirit of God gives a certain sort of interior spiritual sensitivity and a spontaneous inclination towards the spirit of the founder and its authentic manifestations. If religious are brought into direct contact with the spirit of the founder, they are moved to ever greater generosity and immediately pass to a higher plane. Many people can thus be helped to overcome their difficulties, precisely because the very root of their life has been touched. It goes without saying, moreover, that this life-giving con-tact with the authentic inspiration of the founder greatly facilitates responsible adaptation to conditions and cir-cumstances of time and place. This is obviously the reason why the conciliar decree Per[ectae caritatis de- clares that any adaptation ought to come forth as a pre-cious fruit of interior renewal, that is of a return to the gospel and to the authentic spirit Of. the founder. Let us now say a word about the concrete manner of proceeding in this extremely delicate and important matter. Experience seems to bear out the following: Af-ter the religious have been informed of work done on the sources and after they have been invited to meditate on the different aspects of renewal and even to give their opinions in writing, it is a good practice to gather to-gether those who have showed special interest in the subject, especially those who likewise have a good scien-tific preparation. Ask them to study the documents and everything that has been done previously in the way of research and analysis in order to bring to light the outstanding elements, that is, those which recur con-stantly in the thought of the founder. The outcome will not all be the same because each one has his own per-sonality and way of looking at things; but by comparing the results, a sufficiently objective view will be obtained which will permit the characteristic elements of the life and thought of the founder to be isolated. These in turn will help orient the work of renewal. When it is time to rewrite the constitutions, they can be based on the discoveries made, without fear of changing or modi-fying illegitimately the thought of the founder which these objective studies will have brought out more clearly. The next step is to compare these results with the life, constitutions, and works of today. This will be rela-tively easy if the fundamental points have already been clarified. The various editions of the constitutions, pro-mulgated at different stages in the history of the in-stitute, should be examined to see what elements have been forgotten or not sufficiently emphasized. This type of research can contribute notably to a greater direct knowledge of the sources and will bring to light again the true thought of the founder. If this research is car-ried on according to these objective criteria and is al-ways inspired by theologically and spiritually sound principles, a naive desire of change for the sake of change will be avoided. On the contrary, if changes are necessary or opportune, they will be made without great interior difficulty because all will see more clearly what Gods wants of us and how. He is asking us to mani-fest our fidelity to the authentic spirit of the founder. It is equally obvious that, in the same way, we can more easily avoid those distressing internal divisions among members of the same institute since all will have the conviction that the changes proposed are based on a ÷ ÷ ÷ Founder's Spirit VOLUME 27 19e,8 80,~ , 4. .4. Paul Molinari~ REVIEW FOR RELIGIOUS 8O4 common desire to correspond fully to what is under-stood to be the true spirit which gave rise to the in-stitute and its authentic charism. In the same way,-it will likewise be easier to decide What changes must be made in the exterior life and even in the works of the institute. We say that it will be easier, because when it comes to works, there are naturally other problems which are generally very seri-ous and which cannot be naively ignored. But I am con-vinced that if, first of all, everyone is in agreement on the essential lines of renewal according to the spirit of the founder, courage will more easily be found when all are working together in the solidarity of a chapter. If, for example, the members of a chapter 'clearly see that today certain works no longer correspond to what the founder wanted in his day, it should be easier /or the chapter to take clear and decided decisions, without causing profound dissensions, without sidestepping the solution and without leaving all the most serious deci-sions to the sole authority of the superior general and. his council. Would it not be better for the chapter, which truly represents the institute, to take essential decisions, basing them on a greater knowledge of the spirit and charism of the founder and his work, and thus tracing the way for times to come? In answer to Christ's call, religious left all things to ,follow Him, that is, to go with Christ wherever He wishes to go. It seems evident that Christ wishes to go where the needs are the most urgent. One of the things that we would do well to consider when we speak of union with Christ in the religious life is that it is not simply a question of going out to the poor but of leaving all things, and following Christ in a spirit of donation and complete availability. This can sometimes mean leaving well established works that are running well but which, having reached the point where they do run well, no longer need us. In such cases, led by the spirit of the founder, we should go where social condi-tions are more or less similar to those that prompted the founder to act in his day. It is then that we have truly vital contact with the authentic spirit of the founder. In a certain sense, it can be said that where this spirit adaptatioh is' found, religious live in closer union with the spirit of the founder. Indeed, when, as it were, the very soul of the founder has been refound, there is no crisis in religious life and vocations are not lacking. It is clear that those souls who have followed their founder .most closely have found, under the motion of the Holy Spirit, what they were seeking. Naturally, it would be absurd to maintain that all present-day works of religious should be abandoned or that all need to be adapted or again that all changes should be made instantly. We must, however, have the courage to face these questions honestly and to solve them with the same courage that characterized the action of founders, the courage of the saints. It is worthwhile meditating, in this light, on the fol-lowing words of His Eminence, Cardinal Agagianian, Prefect of the Sacred Congregation for the Propagation of the Faith: Evolution has considerably modified the physiognomy of Christianity and the sign value of this type of Institution. Where formerly there were charitable works to answer press-ing social needs there is now state socialization or the national-ization of an entire sector. If this has not been done yet, it is at least the intention of young governments and is being planned by large official international organizations. Are not our institutions, which were begun with such generosity and which answered such authentic social needs, now anachronistic, technically .surpassed, not viable financially, lacking true Christian witness value since other official organisms which are better equipped have taken charge of this sector? We must therefore avoid duplication, useless waste, unequal competi-tion, and rethink our activity, which must be missionary to the greatest possibl~, degree and carried on in the light of an apostolic vision which is more freshly evangelical. It is a ques-tion of discovering the true exigencies of the hour, of estab-lishing priorities, and of effectuating our own "reconversion" by turning to work which is doubtlessly socially less spectacula~ but which is more specifically a work of the Church, a work which is directly missionary in scope and character. At the present time, religious must be very open to the grace of the Spirit in order to follow Christ effectively and continue His mission. We should all clearly un-derstand that the charismatic grace given to the founder and his institute is a call from God, a talent which has been confided to us. God asks that the talents He gives be well used. We must not be afraid to make them fructify. Such a fear should never paralyze our generosity and our donation to Christ. It is therefore not enough, necessarily, to keep works just as they are. They must be made to bear the greatest amount of fruit possible. How can this be done? That is where the difficulty lies. It is certainly not permissible simply to keep the capital. If the apostolic return amounts only to 2% or 3%, we must ask ourselves if this capital could not be used in a better way. If we consider the exigencies of the Lord, we can more calmly envisage the fact that the decisions to be taken will sometimes lead to very serious changes, but we must accept them in a spirit of love and fidelity to the true charism of the founder and his work. But we must consider more specifically and more ex-plicitly the ecclesial dimension of our personal vocation as well as the vocation of our institute. The institute is part of the Church and it has a specific function within ÷ ÷ ÷ the Church. It is a living part of the Church and it will have life insofar as it accepts its function for the sake of the Church. This will help us to penetrate more and more into our vocation of being available for the service of Christ and His Church. We will experience the joy of giving life, the consciousness of being the grain of wheat which falls to the ground and dies, and to bear fruit a hundredfold. Problems will find their solution in this deeper vision of religious life as a life of union with Christ in order to continue, in Him and with Him, His mission of communicating divine life to man. 4, ÷ Paul Molinad~ REVIEW FOR RELIGIOUS 80fi SISTER M. DENIS, S.O.S New Trends in Community Living Something which has existed since the beginning, that we have heard, and we have seen with our own eyes; that we have watched and touched with our hands: the Word who is life-- this is our subject. That life was made visible; we saw it and we are giving our testimony, telling you of the eternal life which was with the Father and has been made visible to us; we are telling you so that you too may be in union with us, as we are in union with the Father and with his Son Jesus Christ. --1 John 1: I-3 In* these opening lines of John's First Epistle, he is trying to translate into a multiplicity of feeble human concepts and words, Life itself which is not many but one, not a thing but a person--the triune Person of the Godhead. When discussing the "new trends in commu-nity living" with you, I shall attempt to follow the exam-ple of John. Words are a very necessary component of human communication, but nevertheless annoying. As soon as we describe a reality we break it into parts and tend to give the impression that if every part described is present, we have the reality itself. Rather, the reality of community that I hope to translate into practical and concrete terms, is not composite but one--permeated with the dynamism of that divine incarnated union John spoke of. Unfortunately, that dynamism cannot be put into Words; it must be lived and experienced. Therefore, the approach in this paper will be experi- * This is the text of an address given in May, 1968, to a meeting of Canadian major superiors. ÷ ÷ ÷ Sister M. Denis, S.O.S., writes from 62 Hargrave St.; Winnipeg 1, Mani-toba; Canada. VOLUME 27, 1968 80~ ÷ ÷ Sister M. Denis~ $.0.5. REVIEW FOR RELIGIOUS 808 ential and practical and not a rephrasing of the excellent literature on community with which you are familiar. First, we shall examine the bases or principles upon which community is created, investigate the trends evi-dent in community living today, attempt to describe the type of community life that is unfolding from these trends, and propose some practical ways of effecting the transition from the present structures of community life to that form toward which we are evolving. Rather than burden you with another definition of community, I would prefer a descriptive approach. We are well aware of the different kinds of communities that exist among men. There is the natural community of the family and the artificial or contrived community of the organization, society, or state. All too often, we have described the religious com-munity solely in terms of one ot~ these two societies: our terminology of mother, father, brother, sister, reflects the familial concept; and our highly structured religious corporations betray the organizational concept. Al-though religious community can benefit from aspects of these two basic human groupings, we must with deep faith live the essence of religious community as an en- Spirited or Spirit-filled community: "Father, may they be one in us, as you are in me and I am in you, so that the world may believe it was you who sent me" (Jn 17:21). To the individual person who has embraced the re-ligious life, what then is community? I enter community so that I may begin to gift myself to others, to give the life I have to another, and to re-ceive from them in the same way; and this transmitting, this sharing of life, of wholeness is carried over into my apostolate. This life is given and received in faith be-cause the life or dynamism of community that permeates it is not my own--it is the life of the Spirit, the Spirit of Christ who shows us the Father; my gift to God-~a gift which has come from Him in the first pIace--is to give life to others by the life that is in me. True community, therefore, is created, not structured or legislated. PRINCIPLES The principles or bases upon which an en-Spirited community is created must be grasped, not only intel-lectually, but also experientially by every member in the community, although not necessarily to the same extent or depth. None of these principles stand alone; rather they are interdependent and interrelated. Trinitarian The ultimate model of en-Spirited community is the trinitarian life as it is lived by Father, Son, and Holy Spirit. We have heard this so often that we tend to dis-miss it as another cliche. What does it mean in actual practice? It means that each person in community must be and do what God Himself through Christ and in the Spirit is and does: namely, He gathers, unites, establishes communion. How? By communication. Supportive words, other means of communicating love give life to another, as the Father begets His Son, the Word. This gift to one another and the response from one another engenders love--the Spirit. It is at this point where Trinity and en-Spirited community merge. ~lgape. If this trinitarian love-life is incarnated and experi-enced, the cohesive bond in community is the living agape of Christ, not the force of rule or custom. We must have the courage to examine and question the place of rule in religious life. In actual fact, which has frequently taken precedence---our holy rule or the gospel? The experience of agape is an entirely new human ex-perience. It is this gift of God--the Spirit. Pagans could only look at the early Christian community and exclaim: "See how these Christians love one another." But the words "love" or "charity" are, at best, a weak transla-tion. Agape is the knowledge and love of God--that very dynamism of the Trinity itself--which, through a free gift of God, has been incarnated, embodied in human community--a Spirit-filled community. Peace and joy, in which are contained all the other fruits of the Spirit, characterize such a religious community. The ultimate expression of agape is the love feast itself--the Eucharist. The en-Spirited or agape community is effected by the liturgy--when members are conscious of communicating or uniting themselves together in Christ. In turn, their liturgical expression is intensified by their community life. Incarnational Spirituality In order that community reflect trinitarian life or agape--which are different expressions of the same real-ity- the spirituality upon which it is based must be truly incarnational. Again we are back to the importance of faith. If the Son of God, the Word, became flesh, be-came incarnate, then the world, the whole world is "shot through with the grandeur of God," as Hopkins wrote. We cannot arbitrarily determine which particular ma-terial signs signify the presence of Christ; this is an in-sidious form of idolatry. Worse still, we cannot attempt first to establish a relationship with the transcendent God and then go out to other people. Because of the Incarnation, the transcendent God has been revealed to + ÷ Community Living VOLUME 27, 1968 809, ÷ ÷ Sisger M. Denis, $.0.S. REVIEW FOR RELIGIOUS 810 us precisely as immanent. This immanence is continued in the world through the gift of the Spirit. The experi-ence of agape, the witness of a Spirit-filled community, is the experiential embodiment of this transcendence. In community agape we realize the fullness of the In-carnation. Respect for the Integrity of the Individual Person Community is not achieved through uniformity; but in practice our preoccupation with uniformity often militates against that respect for tl~e integrity of the individual person so necessary for the developme.nt of an en-Spirited community. This respect involves accept-ance first of ourselves as we are--not as we would like to be. We must risk taking off our masks, not only to others, but also to ourselves, and be truly authentic. I never realized what a mask the traditional habit could be until a few summers ago at the Superior's Conference in Portland, Oregon. During the day we walked around very conscious of religious decorum and dignity. When the magic hour of 2:00 p.m. struck, we converged on the swimming pool. As each layer of clothing came off, the person emerged. This respect [or the integrity of the person involves acceptance ot another in the same way---as they are and not as we would like them to be. If we love only those who share our ideas, our thoughts and aspirations, then we are merely loving an extension of ourselves. We must love what is truly the other--in which there is nothing of oneself. This acceptance is a respect based not on toleration or on charity or even because we see Christ in another; rather this respect is based on the unique dignity created in that person by God Him-self. Often we bypass this unique dignity for "good and noble reasons." Our acceptance and love should always be based on the person, not dependent on their actions. This is a great danger in community life, where we do 'not have the natural ties of blood as in the family and where much stress is placed on uniformity. Community, as we have been describing it, is not necessarily the common life. This communal acceptance involves a sharing, an openness with one another dictated not on my terms but by the other person's real needs for growth. In listening to the conversation of some religious I get the impression that self-fulfillment is selfishness, not selflessness. We only"receive when we give. And very often giving hurts. Serf-fulfillment is the very mystery of the death-resurrection of Christ incarnated and re-peated in the lives of men and women. Originality, Creativity The external structures of the en-Spirited community --structures which may take many and varied forms according to times and places--should always leave room for the development of originality and creativity among its members. I am merely stating in concrete terms the theological problem of institution versus charism. Spontaneous .4 ction Closely related to the need for originality and crea-tivity is the need for spontaneous action in community. A few years ago I read an examination of conscience in which was the question: "Have I organized myself so intensely that I have no time for spontaneous generos-ity?" We might well ask the question on the com-munal level. Is our day so laid out, charges so spelled out, that members function as automatons--cheerfully perhaps, but not spontaneously? Responsibility Finally, true community fosters responsibility, the ability to respond. Men and women can come to good-ness only through a knowing and free choice. The other side of the coin is a sharing in the authority on which responsibility depends; and this authority, in turn, is derived, from the community. Members are responsible to one another personally and to the group collectively. The religious or Spirit-filled community, therefore, is based on the agape-life of the Trinity as incarnated among men. Its growth and development depends upon the respect for the integrity of the individual person with the necessary correlatives of personal authenticity and acceptance. Desirable structures permit and foster originality, creativity, responsibility, and spontaneous action both individually and collectively. CURRENT TRENDS With these principles in mind we shall now attempt to describe the current trends among religious in Can-ada, trends which will affect community living. These trends were gleaned from the recent reports of the eight round-table discussion teams which were organized across Canada by the Canadian Religious Congress to contribute to a survey of religious life. In this era of post-Vatican II, we are coutinually reminded to be alert to the signs of the times, to significant indications or movements in a parti.cular direction. Whether the trend be evaluated as good or bad, as desirable or un-desirable, it remains, nevertheless, the voice of the Spirit speaking to us. Discernment of the message is not as easy as discernment of the trend. 4. ÷ Community Living VOLUME 27, 1968 811 Sister M. Den~s, $.0~. REVIEW FOR RELIGIOUS ,4 ttitudes Very evident is the evolution of new and more posi-tive attitudes among religious. In relation to the in-stitution, there is a greater respect for the person and the charisms of the individual. Religious place a priority of being over seeming, of the person over the actions. The false dichotomy between body and soul is diminished. A new appreciation for the "world" which has lost many of its former negative connotations is evidenced in an understanding of eschatology as be-ginning here below in the form of earthly happiness. Therefore, there is less stress on the'negative aspect of sacrifice and a grea~er emphasis on a joyful, more positive asceticism. Resurrection, not death is predomi-nant. There is a tendency to diminish the artificial distinction between the natural and the supernatural. Thus, the religious sees his or her dedication to Christ and to mankind as one. This unifying trend involves a rejection of the logical distinction between the transcend.- ent God and the immanent God, where the existential is concerned. Spirituality The incarnational spirituality that has evolved from these attitudes integrates human values and identifies "human experience" and the "experience of God." God is encountered .at work in the world present in and through human realities. Throughout the entire study there was evidence of a strong trend toward assuming a more personal responsi-bility for one's life of faith involving a renewed self-commitment. Thins desire for personal responsibility and the previously mentioned attitudes have strongly in-fluenced the trends in the prayer life of Canadian re, ligious today. In the search for new and authentic forms of prayer, none of the traditional forms have escaped honest scrutiny. Although religious believe in the necessity of prayer, the form or expression of this prayer is radically changing, primarily due to a new understanding of prayer in which there is no separation between prayer and action. Looking upon everything as prayer, especially encounter with others, was a very pronounced trend. Therefore, religious desire more freedom in their prayer life--with a structural minimum that gives more consideration to personal needs, that encourages authenticity, and that is adapted to the rhythm suited to the life each one is leading. The daily obligation for Mass is. questioned because of the need for' respecting the personal spiritual rhythm of the religious. In the celebration of the Eucharist, the re- ligious insist less on the idea of sacrifice and more on the notions of communion and gathering. There is an increased trend toward community encounter in the Eucharist within the parish community. Because of their strong faith in the value of interpersonal relationships and group accomplishment, the trends indicate the de-sire of religious for group reflection in prayer. Prayer is no longer a private matter but is becoming a means fulfilling the need for an expression of friendship and human support. The place of God in prayer is not thereby lessened, because of the identity of "human experience" and "the experience of God." The starting point of prayer--personal or communal --is likewise incarnational--an event, something con-nected with themselves, the needs of the world as re-vealed in continuing salvation history--more than the speculative knowledge of a transcendent God. Institution Religious from coast to coast are questioning--not theoretically but existentially--the meaning and purpose of religious life itself. The reports indicate, however, that this scrutiny is not negative, but positive--in spite of the front page articles in the NCR. Structures are not disregarded but desired if they help real personal commitment. Community of life, however, takes prece-dence over institution which is understood as something to help community of life, to make and keep its mem-bers more fully human persons. The institution is re-jected under certain aspects because of unfortunate ex-periences resulting from harshness, impersonalism, legal-ism, and paternalism. Rule Regarding the rule, the trend is toward getting away from the traditional rule because it no longer measures up to the needs of the time. Also evident is a lack of regard for unnecessary canonical legislation. Religious women, in particular, are resentful of the paternalism manifested toward them by the Sacred Congregation of Religious and in canon law. External Signs Also strong is the trend to reject archaic signs of identification as religious. These externals, such as the habit, the canonical cloister, the rule, community con-trols, are seen as objectionable to the extent that they separate the religious from the secular world. These religious wish to remove the barriers imposed by monastic influences of another age. ÷ ÷ ÷ Community Living VOLUME 27, 1968 813 Silence Closely connected to their notions on spirituality, prayer, and religious structures are the views of religious on silence. They admit the value of silence but not according to traditional concepts. Personal silence is valuable as a means to encountering the other; it is closely related to charity. Rather than an absence of words, silence is an inner attitude. Thus, they refuse to keep a conformist silence or silence of rule considered for its own sake. Size oI Community Especially strong are the desire and the realization of riving in small homogeneous groups because of the need for human interpersonal relationships, for authenticity, for the development of the person. In this way, religious desire to bear effective witness both to poverty and to service. Thus there is a trend toward experimen-tation in this more fraternal way of life: some are living in smaller groups; others are living in apartments. Secular World Today's religious desire to socialize more naturally wid~ other people. In fact, there is evidence of a trend toward seeking fraternity outside the usual religious community group. On the one hand, some see this trend as a reaction against an incorrectly understood type of ¯ community life; on the other hand, some see this as an overflow of the love that is established in true com-munity. Whatever be the case, we must attempt to read the signs of the times; if a person does not find accept-ance and human fellowship within the community, he will seek it elsewhere. Increased activity in the secular world is practically a fait accompli for most religious who are now reading contemporary books, going to movies, taking part in politics, and maintaining contact with the world of art and artists. 4- 4- 4- Sister M. Denis~ S.0.5. REVIEW FOR RELIGIOUS .4 uthority Religious admit that they will readily sh~re personal experiences with their fellow religious but less willingly with one who is in authority--a spiritual director or a superior. The authority figure in practice is not yet seen as a friend. Strongly rejecting paternalism, religious do not wish to be dependent upon a superior. Authority itself is not rejected; religious still see the necessity of someone in charge of the group. But this person--the superior--should be an available and approachable moderator--one among brothers. Authority is seen as service and coresponsibility. There is a trend, but not yet clearly defined, toward a concept of shared authority with joint responsibility in view of the good of the group. Because of the dignit