Suchergebnisse

Judith P. Mitchell, ca. 1984; Judith P. Mitchell, May 17, 2013 ; The Weber State University Oral History Project began conducting interviews with key Weber State University faculty, administrators, staff and students, in Fall 2007. The program focuses primarily on obtaining a historical record of the school along with important developments since the school gained university status in 1990. The interviews explore the process of achieving university status, as well as major issues including accreditation, diversity, faculty governance, changes in leadership, curricular developments, etc. ; This is an oral history interview with Judith P. Mitchell conducted on May 17, 2013 by Ruby Licona. Judith discusses her career at Weber State from 1983 to 2011 in the Teacher Education program. ; 35p.; 29cm.; 2 bound transcripts; 4 file folders. 1 video disc: digital; 4 3/4 in. ; Oral History Program Judith P. Mitchell Interviewed by Ruby Licona 17 May 2013 i Oral History Program Weber State University Stewart Library Ogden, Utah Judith P. Mitchell Interviewed by Ruby Licona 17 May 2013 Copyright © 2014 by Weber State University, Stewart Library ii Mission Statement The Oral History Program of the Stewart Library was created to preserve the institutional history of Weber State University and the Davis, Ogden and Weber County communities. By conducting carefully researched, recorded, and transcribed interviews, the Oral History Program creates archival oral histories intended for the widest possible use. Interviews are conducted with the goal of eliciting from each participant a full and accurate account of events. The interviews are transcribed, edited for accuracy and clarity, and reviewed by the interviewees, who are encouraged to augment or correct their spoken words. The reviewed and corrected transcripts are indexed, printed, and bound with photographs and illustrative materials as available. Archival copies are placed in University Archives, which also houses the original recording so researchers can gain a sense of the interviewee's voice and intonations. Project Description The Weber State University Oral History Project began conducting interviews with key Weber State University faculty, administrators, staff and students, in Fall 2007. The program focuses primarily on obtaining a historical record of the school along with important developments since the school gained university status in 1990. The interviews explore the process of achieving university status, as well as major issues including accreditation, diversity, faculty governance, changes in leadership, curricular developments, etc. ____________________________________ Oral history is a method of collecting historical information through recorded interviews between a narrator with firsthand knowledge of historically significant events and a well-informed interviewer, with the goal of preserving substantive additions to the historical record. Because it is primary material, oral history is not intended to present the final, verified, or complete narrative of events. It is a spoken account. It reflects personal opinion offered by the interviewee in response to questioning, and as such it is partisan, deeply involved, and irreplaceable. ____________________________________ Rights Management All literary rights in the manuscript, including the right to publish, are reserved to the Stewart Library of Weber State University. No part of the manuscript may be published without the written permission of the University Librarian. Requests for permission to publish should be addressed to the Administration Office, Stewart Library, Weber State University, Ogden, Utah, 84408. The request should include identification of the specific item and identification of the user. It is recommended that this oral history be cited as follows: Mitchell, Judith P., an oral history by Ruby Licona, 17 May 2013, WSU Stewart Library Oral History Program, University Archives, Stewart Library, Weber State University, Ogden, UT. iii Judith P. Mitchell ca. 1984 Judith P. Mitchell May 17, 2013 Abstract: This is an oral history interview with Judith P. Mitchell conducted on May 17, 2013 by Ruby Licona. Judith discusses her career at Weber State from 1983 to 2011 in the Teacher Education program. RL: I'm Ruby Licona and I am on the faculty here in the Stewart Library. Today is May 17, 2013 and we are speaking with Judith P. Mitchell, who retired from the Teacher Education program in 2011. She originally came to Weber State in 1983. We are looking forward to speaking with her and getting a good perspective on her years here at Weber. Our meeting this morning is in the Waterstradt Seminar in the Special Collections Library. Good morning, Judy, how are you? JM: Good morning. I am fine, thank you. RL: I am so glad you agreed to do this. We are trying to capture as many perspectives on Weber State and its history as possible and your name came up as someone that we should spend some time talking to. Why don't we begin with you telling us a little bit about your background, where you grew up and what might have drawn you to teaching? JM: I grew up at least part of the time in Ogden. My parents were from Ogden. When I was a child, my father went to medical school. We lived in Portland, Oregon for about seven years and in Philadelphia for a year while he completed his education. He was an ophthalmologist here in Ogden. We came back to Ogden when I was nine years old. I started the fifth grade at Polk School, went through the Ogden School District system and graduated from Ogden High School. Page 1 of 35 Afterward, I went to Stanford University and spent four years there. My major was music. It was a wonderful background and I've never regretted it for a minute because it probably did more to enhance my life and my children's lives than any other education I could have had at the time. I had lots of literature, music, art history and history classes. It was a nice foundation for whatever I decided to do next. After college, I came back to Ogden and went to work for Amalgamated Sugar. Those were the days when old Mr. Benning was still in charge of Amalgamated Sugar. He was an interesting man who still had the secretarial girls ironing the carbon paper so that it could be reused. He also had these little things that went on the end of the pencil so that they could use the pencil down to the last stub. I think he bought Amalgamated Sugar at a penny a share, so he came through all of those really hard years and he knew how to squeeze a nickel. After that, I was recruited by Bill Eccles to work for First Security Corporation as his executive secretary. First Security then moved to Salt Lake, so I moved to Salt Lake as well. At that time, I became reacquainted with the man I later married. He was a year or two older than I and I had known his sister. I have three children. Of course, they are all adults now and I have five grandchildren. When I was having my first baby, I quit working and I stayed home. When my two oldest children got into school, I was so interested in the process of how children learn to read that I thought, "Here I am with a Stanford Baccalaureate Degree and I could just whip down to Polk School and teach reading." I discovered that I had to have a state Page 2 of 35 license, so I came to Weber State. They accepted all my liberal education credits and I had to take the teacher education courses. I think I had to take ten hours of science which I had carefully avoided in college previously. They awarded me a Baccalaureate Degree in Science and then I went on to teach in the public schools in Weber School District. I taught at Marlon Hills Elementary and Valley View Elementary and ended up out in Hooper. I loved Weber School District. They gave me opportunities to learn and do different things. I'm not sure that the educational standards of the parents were necessarily the most important thing, but they were good parents and they were very supportive of the school and of teachers. The children were lovely children and were wonderful to teach. I had never spent any time in a farm community before and at that time Hooper was a farm community. Many raised sugar beets as a cash crop. In the fall, there would be mountains of sugar beets waiting to be picked up. I earned a Master's Degree from Utah State University in education and my thesis was on reading. Then, I decided to do a doctorate and did that at the University of Utah. I knew I liked the public schools. I liked teaching and I liked the kids, but I am restless by nature and I thought what I really wanted to do was teach in higher education because I thought I could make a difference. RL: Was it a Ph.D. or an Ed.D. that you earned at the University of Utah? JM: It was a Ph.D. I like going to school. I think most of us that are in the education field like going to school. We like to teach, but we also like to be taught. So, when Page 3 of 35 the opportunity came up for me to come to Weber on a trade for a year, I was delighted. My district had recommended that since I had the doctorate. RL: So you came here on a trade? How did that work? JM: Karen Neilson was a professor in the Teacher Education program and her field was secondary education and literacy. Of course, I was an elementary person, but that made little mind. It was my first experience with taking somebody else's course and somebody else's notes and trying to figure out what it was that I was supposed to teach. She would have things in her notes like, "Come tomorrow and it will be a big surprise about this or that." I would think, "What is the big surprise that I'm going to come up with?" She extended her contract with the DODS schools, so I had an opportunity to come to Weber. This was at the time of the WILKITS. The WILKITS were packets of materials and students moved through them at their own pace. Many of us from traditional education settings had difficulty with this notion because there were no set classes and we met with students individually. For some students it worked wonderfully and for others it didn't work well at all. RL: Was that something that was just here at Weber, or was that a trend? JM: It was a new trend across the country in some ways and people came from all over to see the programs at Weber. RL: Was it solely in education? JM: Yes, it was only in education. A group of professors in Teacher Education had come to Weber at about the same time and they decided they could develop this program. They received a big federal grant so that they could be freed up for an Page 4 of 35 entire year to develop all the program materials. The thing they didn't really have time to do was to develop the assessment materials that went with it. I went through this program when I came to Weber to get a license to teach. For me, it was good. I'm quite self-motivated and I balance my time well, but for many students it was a nightmare. There were no deadlines so you just moved through it at your own pace. RL: That has a similarity to some of our online courses now, doesn't it? JM: Absolutely. RL: You have students that are very motivated and jump right in. I've had students try to turn in all of the assignments in the first week of an eight week block. I tell them, "No, we need to go through some things first." JM: Yes, it is the same idea. As I said, there were no set classes, so you'd just make an appointment with your professor when you were ready to be checked out of that particular module. I think they transported those modules all over the world. There was a big program in the Middle East and Blaine Parkinson and Harley Adamson made many trips. The college received a big national award for the program. It was cutting edge at the time. RL: We did have people from Weber who were involved with opening up a university in the Middle East. JM: That's right. I think Blaine was one of them and he was dean of the College of Education at one time. As some of us came to campus, we looked at teaching and learning differently and felt the need to have more set classes where we saw more than one student at a time. It was very time consuming for the faculty to Page 5 of 35 meet one-on-one with students. By the end of the fifth or sixth year after I came, I didn't see any more modules. RL: Were they just kind of eased out? JM: They were. People had different feelings about them. Like anything else, if you've had a hand in developing something you're a real advocate. RL: You have more ownership of it. JM: Absolutely. RL: Who were some of your colleagues when you came here? JM: Some of them have been here a long time. Luan Ferrin, Jimmie Merrill, Keith Burnett, and Burdett Johnson all came to Weber at about the same time. RL: You mention a lot of men. Were there not as many women in education at that time or just not in higher education? JM: When I went to work for Weber district, there wasn't a single woman administrator in Weber School District. That's a big school district. I think there were a few more women in Ogden School District. As a child, I had a woman principal and it wasn't uncommon at all. Later, it seemed like you didn't see many women in administration. We saw a lot of women teachers and still do, but not too many administrators. RL: There were some women in upper level positions during World War II as a result of the men being gone, but then I think it reversed. JM: Yes. I'm sure it did. It was pretty much a group of men. There were two or three women and they had been here a long time. They had been here at the time for this development. Page 6 of 35 RL: Did the men help to mentor you or was it more adversarial? JM: It wasn't adversarial. I'll have to say that Don Sharpes was the one who really sat me down and said, "Now, this is how you do your vitae and how you keep your records and your file. Oh by the way, the ladies room is down there." RL: That's essential orientation. JM: I didn't find that any one colleague did as much mentoring as they might have. Cordell Perkes hired me. He was a chair at the time. He was a very good colleague and was helpful. Dick Jones was the dean, at the time, in the College of Education. He was also very helpful as far as I was concerned. When Dick was named Dean of the College of Education, there were two other faculty members that aspired to be dean, but they were not selected. I think Bob Smith was the Vice President of Academic Affairs, the position now call Provost. He made the choice and I think Dean Jones had a hard time because there were a lot of good 'ol boys who felt they were cheated and that they should have the position. They didn't like the way Dick ran the finances. I'm not sure it would have mattered what he did or how he did it, they wouldn't have liked it. For me, as a new faculty member, he was a good dean. He gave me a lot of opportunities to do different kinds of things and I appreciated that. Cordell Perkes had come in not too long before I and he was very supportive of changes and was looking for new ways to do things and understood that there's a freedom in being an academic. I think that one of the difficulties with the WILKIT system was the fact that there wasn't any academic Page 7 of 35 freedom in terms of how we did things in a classroom. That kind of flew in the face of what most of us believed. RL: You came in 1983. When I arrived in 1990, we had three Master's programs. That would have been just seven years after you got here. I understand that you were one of the ones that established the master's program in education. JM: Well, not really. When I came, the Master's in Education was a combined program with Utah State University. There were three people from USU and three from Weber that sat on a steering committee. Within a year or so, I did do that, which was wonderful and it taught me a lot about the program. Weber faculty members were doing most of the teaching and that gave us some grounds for saying that it should be Weber's program since we were doing the work with the students and teaching the classes. Don Sharpes was hired to head up that combination of faculty from the two universities and to run the program. I did have that nice opportunity to get in from the beginning on the whole thing. When the program was finally declared independent, I did direct the master's program for about 13 or 14 years. RL: Maybe that's where I got the impression that you had helped to establish it. You were in on the ground floor though. JM: Yes. At the beginning, I had that opportunity along with the chair and somebody else. I was Chair of Elementary Education during some of that time when we were still a part of Utah State's program. Page 8 of 35 RL: What other kinds of things were happening on the campus that you might have been involved with early on? There were some changes happening in the 1970's and 1980's with the establishment of the Faculty Senate. JM: That must have been earlier because when I came, there were stories about Joe Bishop wiring the Faculty Senate room where we held meetings. The reason it all came out was because somebody went to a little party after the Faculty Senate meeting and there was a lot of information that was out. When I came they were still reeling from President Bishop and the kinds of things that went on while he was president. I think he was a man who was very suspicious about what faculty might do. RL: From what I understand, he was trying to pull in the reins at a time when the Faculty Senate was starting to gain more academic freedom and more faculty involvement and control. JM: No question. When I got involved in Faculty Senate, it was one of the best things that happened to me academically. For one thing, I worked with awfully interesting people. Secondly, the Faculty Senate had gained a great deal of power working with Rod Brady. RL: I believe he left in about 1987 or 1988. JM: Then Stephen Nadauld came. We became a university at that point. RL: That's right. That happened toward the end of 1990. JM: There were a lot of changes at the university. We were suddenly looking at ourselves differently. I think there had been an attitude that it was just an extension of Harrison High. Part of that grew out of how faculty looked at Page 9 of 35 themselves and how they looked at the school, not so much the townspeople perhaps. RL: Recently, I've heard a couple of things on television that have grated on my nerves. There was a young man on one of the news programs that grew up in Ogden. He was presenting an award of some kind and asked the young woman where she was going to be going to college and she said, "Weber State." He said, "Oh, Harrison High School." If I had been there I think I would've throttled him. Not too long after that I heard someone on KUER, University of Utah's radio station, referring to us as Weber State College. I thought, "We've been Weber State University for 22 years now. Attitudes have to change sometime and people like you need to be taken to the wood shed." JM: In many ways faculty were their own worst enemies because they were the ones who perpetuated it. It was a shame. Suddenly, university status did a great deal for Weber in terms of attitudes. At the time, Weber State College was the biggest four year college in the United States granting baccalaureate degrees. RL: They had a large enrollment. JM: Exactly. RL: There were a lot of things that were attractive then that still are now. The trend to try and keep classes smaller and community involvement and different things that have been developed here on campus are still attractive. When we were going through the process to become a university there was a lot of squawking from University of Utah and Utah State University about something being written in that would prevent Weber State from becoming a doctoral granting university Page 10 of 35 and that there were not to be massive numbers of graduate degrees. We haven't grown greatly, but we do have nine graduate degrees now. Certainly, the accent has been on programs that add to the workforce and meet the need of not just the immediate community, but of the state with the emphasis on providing an educated workforce. I guess that's kind of an extension of starting out your program as a Utah State program. JM: I think that's true. The other thing that's interesting is that if you look at the graduation statistics at Weber, half of them are still two year degrees. They are not baccalaureate degrees at all. RL: Some students do go on to get their baccalaureate. JM: A state the size of Utah could hardly afford two research universities. One of the things I think the Board of Regents has done especially well is that they have taken a look at programs and tried to avoid duplication. There is one medical school in Utah and no dental school. There's one law school. I think those kinds of things make sense because a state the size of Utah really can't afford to run two medical schools or two law schools. RL: Brigham Young University does have a law school. It's privately funded, but even so, it is a situation where we've got a couple million people in Utah. JM: It's growing, heaven knows. It's a tiered system. California has the same kind of tiered system. You have your research universities and you have your state universities and it seems that's where the growth is happening, perhaps more than we need it right now. Utah Valley University is just huge and Southern Utah is a master's granting university again. Page 11 of 35 RL: Of course, Dixie has gone from a two-year program to a master's granting university. JM: Price is a satellite for Utah State which is different, but the fact that Dixie is getting university status in many ways is rather surprising. A lot of the people in St. George are snowbirds, but apparently they seem to think they have a population to support a university. RL: It is the same administrator down there that helped Weber State become a university. JM: Yes, Stephen Nadauld is there. It's interesting, I think, that Utah has done a pretty good job in figuring most of this out. I have great respect for the University of Utah and Utah State University and they have significant programs that are highly rated and they should be. I am proud of Weber. When I look at what's happened in the last couple years, I think about what happened with the music department. RL: There's a new advertisement showing our resident piano prodigy that says, "Chose Weber State Over Julliard." When you see that it picks you up. JM: It makes you proud. Fan Ya's success has resulted in more students coming for the music program because of how well this young woman has done. RL: She's got the support of the administration. JM: No question about it. It has been helpful. On top of that, I've never seen a girl or a boy work harder than she does. She's earned every inch of it. RL: We also have a top-notch nursing program. Getting back to the College of Education, are there students that you had in those early years that you have Page 12 of 35 learned about their accomplishments and whom you feel got the basis for them here? JM: Absolutely. That first year I taught at Weber, I taught secondary students. Depending on their major, many were a challenge in a literacy course. In a lot of other courses they were as well and the students would say, "Well, in our majors we never write." It was a challenge for me. One of my very finest students was Jeff Stephens, who is now superintendent of Weber School District. He got his master's here and he went off and got his doctorate. There are many that I see who are school principals, wonderfully successful classroom teachers, and reading coaches. I've been teaching the level two reading coaching class for about five or six years now and most of them have Master's degrees when they come back to get this extra certification. They are the cream of the crop. They're bright, hard-working and they make a huge difference in school. RL: They come back to Weber State, and I don't think that's necessarily just for the location. JM: I don't either, although that plays a role. RL: I think they are looking for a quality program. JM: I think so. Weber has made a huge effort to maintain the class sizes. I think the faculty reaches out to students in good ways. There are not classes that are taught by students who do not speak English which is a huge advantage. One of my boys did a doctorate at the University of Utah and in the last year he said, "It's a do-it-yourself thing. This fellow doesn't speak any English at all and it really is a do-it-yourself educational program." That doesn't happen at Weber. Faculty Page 13 of 35 teach the classes, which I think matters. I think our graduates that are out in the field tend to think, "I did well as an undergraduate at Weber. I'll go back and do some graduate work there." One of the things I am most proud of was that in our Master of Education program, we maintained high standards. Students did a thesis or a project which was very scholarly. Everybody at that stage knows how to take classes and how to pass classes. The thing that really separates the men from the boys is doing some research and writing about it. I'm proud of that. I think that our master's program in education can stand up to anybody's. RL: The emphasis at Weber has changed somewhat in the last 20 years and there's more of an emphasis for the faculty to have more scholarship and research involvement. That still hasn't changed their role with the students. JM: You're absolutely right. RL: Certainly, Weber has won some kudos for bringing the National Undergraduate Research program here to Weber. Also, the Undergraduate Literature Conference we have every year is still used as a cookie cutter model for other places. In Teacher Education, you had the ISTE international group of people here from Australia, New Zealand, Europe, and Africa. That has to be a feather in you cap. JM: I think so. Along that whole line is that the College of Education has managed their endowment well and it has given faculty opportunities to attend conferences in a variety of places both in this country and abroad. They've had opportunities to make contacts with scholars and teachers and that's been valuable. Page 14 of 35 RL: Has Teacher Education done anything in terms of cooperative programs? Are there sister universities or programs that you've maintained? JM: I think the one thing I can think about is when I first came to Weber, one of the faculty members originally came from Arizona and she had done a lot of work with Native Americans on the reservations. She was a really brilliant lady and her field was reading. When she came to Weber, she wrote some grants and we ended up taking our teacher education program to Blanding. I was the new kid on the block, so I taught quite a bit in Blanding and Bluff, which was an eye-opener for me. Most of them were Navajo students seeking education degrees in order to teach. At that time in Blanding, there was an elementary school and I would say maybe 80 percent of the youngsters were Native American children. There wasn't a single aid, teacher, or administrator that was Native American. In Bluff, I think 98 percent of the children were Native American kids and there not a single teacher or aid that was Native American. We took that program down for a number of years and we trained a number of teachers, which I think changed the whole educational environment down there. Some of them didn't end up in teaching, but ended up in federal agencies where their educational background was valued. RL: They advanced beyond what had been available previously. JM: It was interesting because the way the Pell Grants worked then was that they got the money no matter if they completed a class or not. Quarter after quarter, you'd have some of the same people in the class because they never finished a class, but they got their Pell Grant so that they could go to school. It also supported Page 15 of 35 them for food, rent, and all of their living expenses. The Navajo culture is very matriarchal and many of the men didn't work or there wasn't work for them. There were high rates of alcoholism. The women would come to class and the men would stand along the back wall like, "Don't you teach my wife anything, it'll change the world." Many of the women were very ambitious and looked at their children and thought, "It's going to be up to me or these kids are going to end up like their not very good dad." We had quite a bit of success with that. Many times, these teachers would come up in the summer to take classes on the campus. They'd bring their kids and live in the dorms. It was a big sacrifice for them. It was wonderful for us. Certainly, it was an opportunity for me, who came from a background where I knew very little about Native American populations. When I went to college, it was very un-diverse. We were mostly white, middle-class kind of people. RL: We've been lucky at Weber that several of our presidents have put an emphasis on diversity and unity. I know when I got here, I started looking around at our student body and someone had mentioned that Weber and Ogden School Districts were something like 25 percent Hispanic, Latino, etc. When I looked around on campus, there were fewer than one percent of our students that fit into that category. Certainly, it's not up to 20 or 25 percent, but we are more between 5 and 10 percent now. JM: Exactly. Families that perhaps never anticipated college for their kids are looking at education differently. Page 16 of 35 RL: We are certainly seeing a lot more brown faces, Asian students, Pacific Islanders, etc. I think that changes the flavor of the University in the right direction. In regard to that, you started here when we had President Brady and when he left Stephen Naduald came and then Paul Thompson and F. Ann Milner. That was a big feather in Weber's cap too, having a female president. JM: She was a very successful female president. It was at a time when Eastern Utah had hired a woman who ran through the money like water through the creek. When she left, that little college was in horrible condition because the money had been spent. I never went to a conference anywhere in the United States that she wasn't there. I would think, "This isn't your field. Why would you be interested in this?" Ann came with an excellent background and she'd been well-trained by Paul. She was a very successful woman not only on our campus, but across the state and with the legislature. RL: She was well-respected. JM: Absolutely. It is a feather in Weber's cap. No question. RL: As far as the different administrators and the type of ship they sailed in terms of their styles, did that affect your career in any way? JM: I think it did. When I was active in the Faculty Senate and I was faculty chair for three years and co-chair for three years. RL: You were the second woman to do that? JM: Yes. I think Rosemary Conover was the first one. I had a good six year run, which was nice. Paul Thompson was the president and he very much believed in shared governance. He gave us lots of opportunities to be heard and he was Page 17 of 35 good to work with in that he felt that there were a number of things about which the faculty needed to have an equal voice, to have a say and to be able to ask the hard questions. For most of us at that time working in faculty governance, we had great opportunities. RL: I think he was more willing to accept some of the suggestions coming out of the Senate. I remember at one point I was chairing the Academic Standards Committee and I was given a list of 13 or 14 things that needed to be accomplished. That was about the time of the Gulf War and we were having to come up with policies regarding students who were pulled out of class and sent to the Middle East and what were we going to do with them when they came back as far as tuition or letting them finish classes. There were a lot of major things that were being determined then that our committee was involved with. We ended up coming up with the tiered admission thing so that we could still meet the mission of the University, but take on the new issues that we were facing. I think that was a time when people did have a voice. As far as your involvement in heading up the Faculty Senate, were there major things occurring that you needed to deal with? What were they and what were some of the outcomes? JM: When I started in affairs of Faculty Senate, Tom Burton was the chair. He appointed me to the Curriculum Committee and that was both curriculum and general education at the time. RL: So you came in as a new faculty member first? JM: Yes. Then I became chair of the Curriculum Committee. At the time, curriculum and general education were combined into one committee. Of course, we didn't Page 18 of 35 have the technology, so everything would be delivered to my office and there would be a stack of papers to read through. Those were very different times. I look back at the number of trees we must have killed. Tom was a good mentor and a good trainer. Curriculum and General Education was a great place to start and became something that I continued to work in while I was at Weber, until the last few years. One of the things that happened during the time I was in Faculty Senate was the big conversion to semesters from quarters. I still maintain that most of my students, even some of my graduate students, have a ten week attention span, not a 15 or 16 week attention span. The state said it would cheaper and of course it wasn't cheaper, it cost tons of money to make the conversion. It was far more complex than any of us thought. We made a lot of presentations about the change and why not. At the time, I was on the State Committee for General Education and that was a wonderful time because it was the first faculty committee that was under the Board of Regents. Each of the colleges and universities was represented. I was on that for about 15 years and we did a lot of things. The legislature decided the institution needed to have some common numbers, particularly for general education courses. We did a lot of that without wrecking people's individual programs. Most students in Utah at some time or another attend another university somewhere in the state. With some common numbers in those undergraduate courses in general education, the transfer was easy. For me, personally, working with the faculty leaders from across the state was a wonderful experience. They were the brightest of the bright. It gave me access to Page 19 of 35 friendships and acquaintances that I never would have had and it allowed me to know who to talk to at each university when something came up. Another group I really liked working with was the group of Faculty Senate presidents. In fact, that's where I met our present president. He was the President of the Faculty Senate of the University of Utah when I was active at Weber. He was a good chemistry professor and very bright, so now for him to be our president is an interesting kind of thing. Anyway, they were wonderful, interesting, smart people that had lots of ideas. We had a lot of respect. We were appointed by the Board of Regents and then appointed within our universities. Bob Smith put me on, so that was a long time ago. I learned a lot about higher education and I also learned a lot about the curriculum and systems within our state and how well most of them work. The change from quarters to semesters was also a big deal. RL: That was in the mid-1990's, wasn't it? JM: Yes. I think it was about 1995. That was a really big switch. In some ways, it made us come into a commonality with other universities within our state. I have to laugh because all the arguments about why semesters are so much better than quarters are a crock. There are wonderful universities across the United States that are still on quarters like the University of Oregon, Stanford, Columbia, etc. RL: Judy, you've talked a little bit about your involvement with the Faculty Senate as chair and the General Education/Curriculum Committee after you stepped down as chair. At about that time, we had a big push with the diversity requirements in Page 20 of 35 the classes and the Curriculum and General Education became separate committees and they are very involved. JM: Yes, and I went back on General Education just a few years ago. RL: You mentioned that, so what I wanted to ask you how that worked out for you and did you stay involved with that until you left? JM: Yes, until about last year, I continued to serve on senate committees. I served on a number of senate committees, which was wonderful. I think they seemed to value my background and what I'd already done and it worked well for me because I really enjoyed working with my colleagues. During the time I was senate chair, I was also head of Teaching and Learning because our person left. I was wearing two hats and I had three offices instead of two. It was a busy time. My department was good about the release time and at that time the Faculty Senate had some money, so we did get release time, which was a huge help, I couldn't have done most of what I did if I hadn't had some release time. RL: This was during the time of Paul Thompson's presidency? JM: Yes it was. RL: Then he left and Ann Milner stepped up to the plate and hit a few home runs. JM: Right. While Paul was president and Eisler was the provost, I worked a lot with Eisler and when it came time to name a new president, it was between him and Ann, do you remember that? RL: Yes. I had been off campus then for a little while. Page 21 of 35 JM: He was the provost and was an academic and Ann was someone who came through Continuing Education and Paul had mentored her wonderfully. Of course, she is a bright woman and she did a good job. RL: She had been involved with Development. JM: She had all of those kinds of things on that side of the university. RL: Those are important too. JM: Well, raising money is always important in universities. For Ann, I was surprised when she stepped down when she did simply because the capital campaign was her baby. I was just really surprised that she didn't see it to the end. RL: She did mention when she first started that she would take it and put in ten good years and that's what she did. Were you involved with any of the things that she helped to develop? JM: I've been on the University Capital Campaign Committee, so if raising money is part of it, yes. I am head of the committee for the College of Education even though I've retired. RL: Speaking of the College of Education, you would have been through a few deans there. JM: That's one way to put it, yes. When I came Dick Jones was the dean. As I said, he came in without a level playing field in many ways because there were two faculty members that thought they should have been the dean. That made it really hard. He did some things really well and some things less well, but it's true of all of us. There was finally a vote of no confidence and I think that Bob Smith decided it was probably time for him to go before there was a formal vote of no Page 22 of 35 confidence. It wasn't over anything dishonest or anything like that. There were just enough differences so he left. Then they hired Green, and he was the first African American dean on campus. Again, like any dean, he had his interests and did some things really well and some things not so. Jack Rasmussen was the next. He had been here as a faculty member so most of us had worked with him. He was a good teacher and he seemed to be a good administrator, so when he applied for the position we were interested. He was the dean in North Dakota at a university. We were happy to have him back. The known is always kind of nice and we knew what to expect. I think he's been an effective dean. I think he's had the respect of the faculty, he's good to work with, and he's a dependable person. RL: How long has he been here now? JM: I'm not sure. I think he's been here for maybe seven years. He's the senior dean on campus. RL: You were talking about his being supportive. Was there a difference in the level of support you got from each of those deans? JM: I had wonderful support from all of them, I can't complain at all. There was always money for me to present at conferences. Ray Reutzel, who was a professor at Utah State and I applied for the editorship of, The Reading Teacher, which is the premier journal of the International Reading Association and received the appointment. That was a five year thing and they came out and visited with the President, Provost and Dean to make sure that I would have the support I would need to do the job. They did the same at Utah State for Ray. I Page 23 of 35 had release time for it and I had financial support from International Reading. My dean could have said no. It was when Green was the dean. I guess Eisler must have been the provost and Paul was the president and they met with all of them to say, "Can she do this? Will you give her support and release time?" There was no question. It was a prestigious journal to begin with and it was nice that westerners were nominated and chosen to do this. I learned a great deal from that experience. Reading has been the thing that I've been most interested in, so that was a wonderful thing. RL: It's a basis for many things in education, isn't it? JM: I think it's the basis for learning when it comes down to it. I think for the youngsters who struggle it isn't just learning how to read, it's how to use literacy. In your position you know all about that. The other thing I've had a lot of support on for 28 years is running a reading and writing conference every summer. The State has given me some money and Weber has given me some money and support. This is the first summer that we haven't done it. We've brought to campus outstanding people in the field of reading and writing to do the conference. That has been a wonderful thing for our students and for our teachers in the field. Things like that I will miss terribly. I do miss them. RL: Were there other national programs that you were involved with that you got particularly good support for? JM: Yes there surely were. Of course, going to conferences is part of it and presenting at conferences takes support. I was on quite a few national Page 24 of 35 committees for reading and literacy and children's books. Those people tend to be a community that knows one another. For me, it was a broadening kind of thing. It gave me people I could call on to hire for my reading conference. Probably the thing that gave both Ray and me the most exposure was that editorship. Ray went on and served on the Board of Directors of International Reading. He has an endowed chair at Utah State. He's a good scholar and good teacher and all those kinds of things. RL: You've mentioned that you're retired, but you're still here on campus. JM: Yes, but I am coming to the end. I had a substantial grant from the State to run the level two reading endorsement classes. There are three of them. There's a research class, an internship and a professional development class. The audience for those classes consists of people that have a level one endorsement in reading and are aspiring to be reading coaches in the schools. The level one classes can be taught within the school districts. For a long time we taught some of them and I have to laugh because I still see my syllabi floating around being used in the schools by somebody else. Level two has to be taught through the universities. Weber held on to those, but the problem is that the size of the audience for the classes is not very predictable and often not very big. Weber State University serves Box Elder, Davis, Weber and a few from Ogden school districts. RL: Of course, we now have an information literacy requirement for graduation here and to have the local school district do away with all of the media specialists… Page 25 of 35 JM: It doesn't make a bit of sense. Particularly in a district where there are more needy children than any district along the Front. They need those people. They are wonderfully well-trained. They are superb teachers. RL: The Regents said, "We need this computer and information literacy." One of the things that we were finding was that they were coming to us from the high schools unprepared. One of my colleagues wrote in a letter to the newspaper about seeing students come in and they've already written the paper and then they do the research because they need three references to put with the paper. Something is not right. JM: Something is not right. RL: Interesting times in the Ogden School Districts. JM: They have been interesting times for a long time. I know they are dealing with a lot of things that are difficult. I had a friend who was an administrator and we were talking about second language. He said, "It isn't the second language that's the problem, it's the poverty that's the problem." There are a lot of needy children and they need excellent teachers. Those media people are excellent teachers. They're cutting out all the part-time reading coaches as well. There are 240 and if they have them for 30 hours they don't have to pay any benefits. The whole thing is disgusting as far as I'm concerned. RL: In terms of your time at Weber, it sounds like you've accomplished a lot in the 30 years that you've been here on campus. Are there things that you were involved with that didn't succeed? Page 26 of 35 JM: Well, who's going to say yes to that? I'm kidding. There are certainly things that were successful at different levels. Some of the things I look back and I wonder why I ever opened my mouth. RL: It's perfectly alright for you to talk about that because it was something that you were concerned about. Were there things that you wish you had done and weren't able to for financial reasons or maybe Weber couldn't get involved because it wasn't the right time and place? As far as the big picture, were there other things that you would have liked to have seen? JM: When I came to Weber, I still had three youngsters at home. I was pretty place bound. After that, I went through a divorce and my two boys were then grown and out of the house and my daughter was in college. I started late with my academic career. I stayed home until my youngest was seven and didn't go back to work. Then, I had to get a license to teach school. I was place bound for a number of years. I think had I done things earlier, I might have left Weber and had some other kinds of experiences. At the time, with my personal life, when it was time to do those sorts of things, it was late to do them. I loved Weber and quite frankly, I think, "Where would I have had the opportunities that Weber has given me?" I had never thought I planned my life particularly well if you want to know the truth. I've kind of fallen into things without as much planning as I might have done. When I finally decided to go back to school and to teach, the hook that really was there for me was that I was fascinated with how children learn to read. What is it that happens in our brains? In watching children who struggle, what is Page 27 of 35 the difference in how they look at the world or how they process everything from children who don't seem to struggle? Luckily, my children did not struggle, and I did not struggle. Having worked with youngsters in school who do struggle, I thought it would be tough if I worked with these kids in school and then had to go home and work with my own, but my children did wonderfully academically. I really liked Weber and with a university this size, you can make some differences. When I was in college and got this music degree I could have taught piano maybe, but I didn't know how to do anything. I didn't know how to type when I graduated from college. I went to Wright-MacMahon Secretarial School in Beverly Hills for a year and learned how to do all kinds of secretarial things. RL: Was this after you finished you bachelor's at Stanford? JM: Yes. That's how I happened to come home and work for Amalgamated Sugar and then for Security Corporation. I had wonderful jobs. RL: When you mentioned being an executive secretary, I was wondering if that position had required a Bachelor's degree. JM: Well, let me tell you some of the things I did for First Security. I worked for Willard Eccles and I wrote all the Board and Executive Board minutes for the corporation, although, I never went to a meeting. He did all the public relations and advertising for the corporation and I learned a lot. I probably would have gone on working for First Security, but I married and when my first baby was born, I didn't work again for another ten or fifteen years. When I came back to school, perhaps if I had been more thoughtful about what I really wanted to do, I might have done something other than education. I Page 28 of 35 don't know. My father was a physician. The summer between high school and college, I worked in the newborn nursery at the old Dee Hospital and just loved it. I wanted to go to nursing school. My father wouldn't hear of it. Those were the days. He said, "No, you're not going to go to nursing school. You have the wrong thumbs for the bed pans." So, I didn't do that. In college, I had developed a lot of other interests as well. I look back and think probably what I would have done in a different era would be to have gone to medical school. I was bright enough to and I think I would have really liked it. RL: The mentality then was that women in medicine were nurses. JM: They were odd ducks if they went to medical school. My father just couldn't see that for sour apples. He was a physician and he couldn't see this thing at all. Later on, we had a lot of talks about this whole thing and his outlook changed. I had one female friend in law school and a couple in business school. Most of them were in more traditional majors for women. I have a niece who graduated in law and my daughter is in architecture, both nontraditional women's fields. My generation was different. RL: Well, we have touched on a lot of different things. What about your time at Weber? Are there things that you might have done differently other than having gone somewhere else? I've seen a lot of people here on campus who leave and come back because this is a great place to be. JM: And I am not sure that I would have left. I liked the administrative experiences I had. I was department chair, and I directed the graduate program for 13 or 14 years. I had a lot of freedom on that because we developed a thesis system. Page 29 of 35 When I got here they were doing some little paper that was paper bound and we said, "No, this does not look like professional scholarly work." We did a lot with curriculum and all that was very satisfactory to me. The other thing I guess I could mention are civic kinds of things that have mattered to me. I was president of the Junior League before I ever came to Weber. I've been on the symphony board for a long time. I'm a Commissioner for Landmarks for Ogden City and I'm on the Heritage Board. Those things are interesting to me. I've been involved with the music department simply so I could return to my roots. I've had fun knowing the people in the music department and the students. I'm really quite busy. I think the thing that scared me most about retiring was, "What if I don't have anything to do?" Of course, I've been teaching classes, but I won't at the end of this semester because there's no money to do it, which makes me sad because I just loved my students. The reading coaches were the brightest of the bright. They were just wonderful. My connection with the school districts, particularly with the Weber and the Davis districts has been very satisfying and keeps your hand in to see what's happening out there. I will miss that. I still serve on the Board of the State Reading Association and I get to see all of these great people I've either had in school or known. They have moved ahead and have done wonderful things in their lives and I am proud of that. RL: That's wonderful. Sometimes you can go to a banquet and pick up lots of things and you walk away and you're still hungering for something and then there are other times when things fall into place and you can say that you were satisfied. Page 30 of 35 JM: I think that is absolutely true and I still see a number of my colleagues from Weber. One thing that was terrific about the Faculty Senate work was that I had the opportunity to meet people in all departments. When I arrived, I was shocked that there was so little communication between the College of Education, particularly Teacher Education, and across campus. It just didn't happen. Accreditation meant that it had to happen and working in the Senate allowed me opportunities to meet people across the campus that I never would have known. RL: I think with things like the Community Involvement Program and the Teaching and Learning Forum and all of the programs now for helping people develop online classes and so forth, people are interacting a lot more than previously. JM: Yes. I think they are too. Ruby, were you here when we did Writing Across the Curriculum? RL: I was. JM: That was a wonderful time for exactly what you're talking about. RL: It brought people together from different parts of the campus and took you someplace and you sat down and you could exchange ideas for how to teach or how to develop particular processes and so forth. It was a good program. I think Teaching and Learning came from that because Lee McKenzie was the one who developed that. JM: She was a lovely lady. That was a tragic kind of thing. RL: It was. When you said that you did Teaching and Learning Forum for a year, I wondered whether that might have been about the time that Lee had to leave. Page 31 of 35 JM: I can't remember what the circumstances were, but suddenly we didn't have a director and Teaching and Learning fell on the Faculty Senate. We were doing whatever we were doing to find someone to head it up as I remember. It was an eye opener to me. I'd served on it at one time or another before that, so it wasn't completely new or anything. RL: It was a great program, and I think Lee did a great job establishing it. JM: She did. I remember that one of the faculty members who was perhaps the most changed and it was most surprising was a fellow that was in accountancy. He used it widely in his accountancy classes. You would think it would have been history or English, but I'll never forget that. He was such a proponent of the whole thing. I thought that was a really good program. I liked all of the things that mixed us up with other disciplines. I thought it really mattered. RL: I think there's more of that kind of thing happening now and it can only strengthen the college. JM: Absolutely. I think that this community outreach is a tremendous thing. I am really curious to see how this is going to go downtown because I guess those spaces are about completed on Washington. Is it going to be Continuing Education classes or Adult Education? I have no idea what's going to go in there, do you? RL: I don't. JM: It's wonderful space. I thought, "Good." Remember when we were in the basement of the mall? Page 32 of 35 RL: Yes. I don't know if you were involved or remember in the very early nineties, before we had the whole Community Involvement Program, we had some of our athletes working at the Lewis School helping children with teaching. JM: I do remember that. There was faculty sending their students out to look at things. In Education, we'd send them out because they've got to be in the schools. Other disciplines were doing a lot of things as well. RL: I like it here. JM: I don't blame you. I like it here too. I think it's a good setting for students. There are more and more kinds of things to engage the students. I liked the programs where they put classes together in a cohort for new freshman. Those kinds of things have been successful. They've helped kids not to get lost and provided a way for them to become connected with other students, particularly if they're students that just commute. I'm happy to see the new dorms because I think it's more attractive to live on campus than ever before. I think that's good. We have a lot of administrators and faculty that have done good things to promote what's happening on our campus. It's a beautiful campus and when I was walking over here today I thought, "What a pretty time of year with the stream and the pond and the beautiful trees and bushes." It's a beautiful campus. RL: My brother was trying to explain to someone that I lived in an area where every place you look is a postcard. JM: What a compliment. RL: Then he said, "No, come to think of it, she lives in a postcard." Page 33 of 35 It sounds as though your years here have been good and I'm glad to hear it. Certainly, if you think of things later that you would have liked to have told us about, please get in touch. I want to thank you for taking the time to do this. JM: You're welcome. It's been my pleasure. RL: It's been a good program for us and it's good when we get someone like you who's been involved across the board and can help to build that picture of what Weber State has been over the years. JM: Don't you feel it has come a great, far distance in terms of sophistication? RL: Absolutely. JM: I think that it's become more scholarly. RL: It's certainly not Harrison High any longer, is it? JM: It surely is not. One of the things that I think has made a difference is that the standards for tenure have changed. That was another thing we did in those years in making Weber a more scholarly university—higher demands. RL: We've been able to maintain some of the earlier things, regardless. JM: For teaching there is no question about it. The standards for hiring people have become more comparative with other universities. When University of Utah or Utah State complains about Weber I have to laugh because I think of the numbers of faculty that were trained in those two institutions and if there's something wrong with this then it's their fault, not ours. RL: We keep showing up on more and more national lists and I think partly it's because of people like you. Page 34 of 35 JM: Well, thank you, that is a compliment. As I say, like you, I have not regretted my years at Weber. I've been proud of them. RL: Thank you for being with us today. JM: You're welcome. Page 35 of 35

The Marriott,Slaterville City Oral History Collection was created by the residents of the town to document their history. Each participant was provided with a list of questions asking for; stories about their childhood, schools they attended, stories about their parents and grand,parents, activities they enjoyed, fashions they remember, difficulties or traumas they may have dealt with, and memories of community and church leaders. This endeavor has left behind rich histories, stories and important information regarding the history of the Marriott,Slaterville area. ; 31p.; 29cm.; 2 bound transcripts; 4 file folders. 1 sound disc: digital; 4 3/4 in.; 1 videodisc: digital; 4 3/4 in. ; Abstract: This is an oral history of Julian Morris Powell. It was conducted September 23, 2007 and concerns her recollections of the history of the Marriott-Slaterville area. JP: I am Julian Morris Powell. I was born January 20th, 1911. I am getting a little older now. I am ninety-six years old. I don't think quite as fast as I used to. My dad was Thomas Ezra Powell and my mother was Catherine Morris Powell. I am the only child born of the two of them. I don't have any full brothers or sisters. My dad had a family and his wife passed away, my mother and him lived in the Marriott ward close together for years and years and their partners had left and my dad had six children and my mother had three. They married, and I am the only child of that marriage. Dad and mother and ten children and I was the youngest of any of them. Here is a picture of the Marriott ward basketball team. I will talk real short about them. Well over here in this left side is Clyde Hipwell. His dad Bill, moved over there from West Weber, and his mother was born and raised in Marriott where he was born. Deloss Bingham was the son of Dell Bingham. He was born in Marriott and grew up there and lived there all his life. His mother died when he and Delbert were just young children. The other one is Cornelius DeFriez. He is next to the youngest in the big family of the DeFriez family. He played basketball with us for maybe a year or two, but not too much. The next one is Marvin Buck. He was born and raised in Marriott, a son of Luther and Sara Buck. He lived there all his life until a few years after he was married. The next one is Euki DeFriez. He played with us for several years. He is an exceptionally good ball player. I would have to say at this point that he was the best athlete in the DeFriez famiy. There were quite a few of them and they were tall but he played with us several years and a good all around player and fast man. The next one is Clyde Morris. He played with us some and then he went and played up at the Agricultural College in Logan. He and his brother and Delbert Bingham went up and played and won the championship up here in high school. Then they went up and played, the four of them, up in the Utah State Agricultural College and they won the championship up there. The other DeFriez one that I said was Wesley and he played with us several years. The next one is Wayne Stanger. He played with us a few years. The next on is myself. We went to the Salt Lake tournament eight consecutive years and then the war came on and we were out for a couple of years. Then we went back again and I coached the Marriott team and we went to Salt Lake for the finals eight consecutive years and then we went back another two or three years. The next one is Elmer Slater. He didn't play with us too much. He was kind of short and small but he was always on the job and did the best that he knew to do. The one sitting over in this left hand corner was Delbert Bingham and the one on the right hand side down was Jay Clifford Blair. He coached us for several years. We went up here in Weber and Ogden City and we went down there under his direction as the coach for about five years. Then he quit and I took over as a player and the coach for several years. Clifford was an exceptionally good athlete and he played for the Farm Bureau for Marriott. The Farm Bureau league has one of the best catchers in Weber County. Well this was a good team. This picture doesn't have one of the better players that was on the team named Sam DeFriez. He wasn't as fast as some of the players but he was real tall and he was real strong. A lot of times he would never come back on defense. We played a five man defense and a lot of times he would never come back on defense because he would stay close to the basket and very few times he would miss. He shot if he was close to the basket. One of the best players—he didn't play with us too many years, but when he did play I would say he was the best score man that we had. We were playing up in the Weber gym up 24th street in a tournament and he said to me, "When I put up one finger I want the ball and I want it now." He put up his finger for me to throw it and get him the ball. He was in a good position to score and a kid from up in the balcony hollered down, Sam and his family all came here from Holland and this kid from up in the balcony hollered down and said, "Where's your wooden shoes?" He turned to look up there to shake his fist at them and I had let the ball go. The ball hit him right on the side of the head and dropped him just hard right down, and he hit on his shoulder. I ran over to him and rubbed him and got him up, and he played the rest of the game but he hit right on his shoulder. I thought maybe it had hit his head but it didn't. It knocked him flat down. He was an exceptionally big man and a good player. One time I was playing and about five or six players were under the basket pushing it up trying to get it in, he didn't jump, he stood there and he had his one leg bent and I just ran in and the ball was up bouncing around the basket. I ran in and I stepped right just above his knee right on his leg with a basketball rubber shoe and tipped the ball to his brother Euki and he scored. Sam come back and was rubbing his leg. He said, "I wonder what went wrong with my leg." But I had stepped on it with a rubber sole and it had kind of burned his leg but he was an exceptionally good player. Never to give up. We went down eight consecutive years from this area to play in the church finals in Salt Lake. We went eight consecutive years and then missed a few. We were playing and they notified us—I was coaching them then—and they said that they had one too many teams in the tournament at Salt Lake for the finals. Then we'd flip a coin to see if we went or if we didn't go. I said, "Well who is the other team?" And they said, "You and a basketball team from Pocatello, Utah were tied to go in," and it was up to one of us to go. He said, "Would you like to flip a coin?" And I said, "No. Send them down and we will play them." They sent them down and we beat them. Then one time, nothing to do with the church basketball but they had a tournament up at Malad, Idaho and they sent a team from down here up there. They went up for one night and played at Malad. Marriott got beat so the kid that was going to drive that day said he wasn't going up to play anymore because they got beat. So we had a guy working there, his name was Lee Dopp. He had his car in the shop getting it fixed and they would give him a V8 Ford. So we got our heads together and Clyde and Floyd Morris and Delbert Bingham, and Riley Shaw who was my brother-in-law and me. We had to drive fast to get up there to play that afternoon. We didn't know we were going until noon. We drove up to Malad and played in a tournament there and we played the Fort Hall Braves and we beat them in the afternoon and we went out and got something to eat and came back and played the Mendon Wildcats again that night for the championship. We beat the game in the afternoon and we won the next one again at night. When we came back they had fixed his car from the Ford motor company and they came out to bring his car back to him and his wife said, "Well he is out of town." They said, "Where is he?" She said, "He is in Malad." They said, "Oh he can't take that car across the state line!" But we came back, we got back after midnight. We went up the next morning to the Ford motor company and I said well we was broke down and this guy took us up there and brought us back and they said, "Okay." They wouldn't press any charges against us. While we were in the process of playing a lot of basketball for the church, some professional teams would come here and play. Sometimes we would play them a full game and sometimes we would only play them a half. But they were professional players. A team came from a clothing store in Wichita, Kansas and they were all white players. I have never seen a team with as pretty of suits as they had on. They were professionals and we played them and they liked to shoot long shots and not play any rough stuff. I don't think I ever did see them shoot a long shot that went in. It just seemed like they didn't score up close and they were a professional team. They would pass the ball around in back of their selves and to another player and that was the best team that we did play, the Wichita Kansas Clothers. Then we played the Iowa Ghosts. They were all black and they were traveling across the country. We played them maybe two or three consecutive years. They would come through and they would call and say they would be here on certain dates and they would pick someone and we played them. The center's name was Sue K. Simmons and we both got the ball in the center of the floor so the referee called a tie up ball. He was about seven feet tall. I crouched down just a little bit, and I thought well maybe if I jump as hard as I can jump he will stay flat footed and just tap it. Maybe I can jump as far as he would just reach and I could block the ball. So I crouched down and when the referee blew the whistle to start I jumped as high as he stood flat footed and he just reached out with his right hand and put it around me and put me right around his hip and reached up with the other hand and knocked it down to one of his players. His name was Sue K. Simmons of the Iowa Ghosts. The Globe Trotters were all black and we played them several times, when they were traveling through, particularly toward California. They would call in here and sometimes we would play them a full game and sometimes we'd only play them a half game, but they were all professional players. We tried to beat them but we never could come close in doing it. One—I can't remember what his name was now—he was black and little and he was a guard. He went out around me, I was over close to the side and about half way down the gym, and he stepped right out around me and down to the basket. A little later in the game he wanted to do the same thing and he came right around the sideline dribbling and when he went to go out around I just leaned over and caught him on my right shoulder and he lit about the third bench up on the bleachers. I can't recall his name right now. He was a play guard and was fast but he wasn't that big. One time when we were playing mutual ball and going, like I said, eight consecutive years down to Salt Lake and after that we went a few years after, after the war. We had a good team. The Marriott family had moved up in the twelfth ward, and it came our turn to play them to see who was going to Salt Lake, and it happened to be my Aunt Nell Marriott's birthday that day and so they said, well, they would close her birthday a little earlier in the evening because they wanted to go to the ball game because Marriott was going to play the twelfth ward. They brought a couple of guys down to Salt Lake to play with them and when we were in there warming up that night Deloss Bingham came over to me and he said, "Did you see the shoes that Russell Marriott has got on?" And I said, "No." I looked at his shoes, we were just getting ready to play them and warming up and he said, "He has got all leather shoes on. I have never seen anyone with all leather basketball shoes on." I said, "Well, we don't care what kind of shoes he has got on but we have got to beat them." So we started to play. Russell was a good player. He was left-handed and he liked to go up and play next to the wall on the outside, just inside the boundary and then cut in to the basket and he would shoot with his left hand and he was hard to guard. We were well aware of that fact and they had one of their best players with him. I remember his name was Fred Shots. He was an exceptionally good player and Russell was expecting him to score real well. He had played with us several years and we knew where he liked to play. He liked to go up the left side and stay just inside and then come in and scores with his left hand and to reach over a lot of times you would foul him. But we were aware of that so before he would cut in to the basket we would travel right along the side of him and crowd him a little bit so he couldn't get that left hand up. He would have to cross over. Sometimes he would lose the ball and he would whirl around. When he went to do anything that was real hard for him to do he would always stick his tongue out to the side like that. He would stop and stick his tongue out and whirl around with his fist but by the time he got turned around everybody would be gone. He would turn around several times with his tongue out, biting and swing with his right hand because we wouldn't let him score with his left. We beat them and we got four points ahead of them right on the start and then they never did catch us. Just a little while before the end of the game they put Woodrow in and he was a younger one, they put him in but he only played a couple of minutes and they took him out. We never did get behind. We stayed ahead of them all the way through. They had a cheering crew there and a group of young people in a section for the twelfth ward and they were really trained to cheer for them. But when the game was over, Russell's dad, Will Marriott, he was there sitting with the twelfth ward. They had just moved in the twelfth ward about a year before that. We all had suits on with Marriott written across them. When the ball game ended and we were still ahead of them, we stayed ahead of them all the way through. Russell's dad, who was my uncle, got up and was real cold and he went down off of the bleachers a little ways and with his hat in one hand and his overcoat over his arm on the other and turned and walked in front of the twelfth ward cheering crew and he said, "What the hell is the trouble? Can't anybody smile?" And then he came over and congratulated us for beating them. I always thought that he wanted us to win although he had moved into the twelfth ward. We had his name Marriott wrote right across our suits. I was always of the opinion that he was glad that we beat the twelfth ward but he came over and congratulated us and then smiled and walked out of the gym. It was cold that night. There were only about sixty-five families in the Marriott ward. They had a dance hall there and a stage in the one end. They took that stage out and that gave us about another thirty feet so it was a pretty good sized gym for us to play in. Some of the toughest teams we had to play in the league for the mutual was probably North Ogden and Plain City and the Eighth Ward of Ogden, the Fourth Ward of Ogden, and the Seventeenth Ward of Ogden. Other than the Plain City—they were all pretty well city wards. They had a big group of people to pick from because they were big wards. And we only had about sixty-five families in the ward. Sometimes they had good players and they would find out where the best team was and so they could go over and rent an apartment. Some of them were married guys and some of them were single. They would go and rent apartments in that ward so they could play with them. One night I remembered I was playing and Clifford Blair was coaching us for several years. I don't remember right now just who we were playing but we were getting to the end of the game and we were only three or four points ahead and Clifford called a timeout. Deloss Bingham was playing forward, he was not very big but he was fast and a good scorer. Coach called a timeout and we went over to see what he wanted and we were real close. We were just a few points ahead of them. He said to Deloss Bingham, "What the hell is wrong with you? Why aren't you going like you are usually doing?" He said, "I got the skin off of my foot and I have got a sore foot." And Clifford said, "You'll go back in and forget you got a damn foot!" Now that is the kind of coaching we did get. He came back in and we won the ball. We played four nights to get to go and we had to win. I played the first night and I turned an ankle. That was the only time in all of the time I have played that I ever turned an ankle, but I turned an ankle that night and we still won the ball game. The next morning I went up to Doctor Seidner. He was in the office and I pulled off my shoe and I said, "Can you see anything wrong with my ankle here or what you can do for it?" He said, "I don't see much of anything wrong with it." So I thanked him and pulled my shoe on and walked down the hall to Doctor Clark Rich. Now his dad was a doctor before him, Ezra and Edward Rich. They were half brothers but they were both doctors. Technically Ezra Rich came to our house when I was born to deliver me. But I walked down the hall and his son Clark Rich was the only one in his chair. It was in the morning and he was looking at the early newspaper. I went in and pulled my shoe off and I said, "Can you see anything wrong with my ankle?" He said, "A blind man could see what is wrong with that!" So he took a bandage and bandaged it up and he said, "Now I'll undo that and you watch how I do it. You bring it up the outside; you take it down on the inside and bring it up on the outside." And he banded it up again. He said, "I'll tie that up for you and you keep this, I won't put it that tight." Then he said, "Tonight, when you get ready to play you tighten that up real tight and at the half your foot will maybe go a little numb. At the half you come out and loosen it and then before you go back in, tighten it back up again. Always pull it up from the outside out." I did that and I played alright and at the half I loosened it a little and pulled it back up. It did get a little numb but I played that night and went down to Salt Lake and played in the tournament. It never bothered me; I just tied it up every night for the rest of the season. I was born in 1911 and World War I with Germany was in 1918 and so I was seven years old when the war was on. They took one of my brothers. Carl went up to Logan to the training camp and Clifford Blair, he was twenty-one on the fourth of June. He had to register on the fifth of June. He said, "Oh why couldn't I have been born later and I wouldn't have had to register?" When that war came on, I was only seven years old, but we had a lot of sugar beets and they took him and Frank Tribe who was my oldest sister's husband. Guy Wecker was my other sister's husband, and Clifford Blair and then a lot of the men of our neighbors in our community, took them in World War I. They took them in the late summer. My mother went up and got a letter. I remember going with her, I was seven years old and we went up in the Eccles Building and saw Caleb Marriott. He had just graduated and opened an office as an attorney. My mother had been to an attorney and wrote a letter to the government to see if Clifford could come home to harvest the sugar beets. We never did hear from them so we went in the Eccles Building and kicked on the door. Caleb Marriott had just graduated and he was admitted to the bar. He would take his lunch with him, eat his lunch, and then he would take a nap for an hour. The door was locked but his dad said he would be there. So I went there with my mother and I kicked on the door. I remember kicking on it with my shoe and he opened the door and he had taken a nap. It was just after lunch. My mother went in and told him what we wanted and he said, "I will write a letter." He wrote a letter and in two weeks Clifford came home. He was in Presidio, in California in the camp. He sent that letter there and he released him and he came home. We got all the sugar beets out and then he went back. Well when—I was going to tell you about General Pershing. When I went there with my mother when they marched them all from 24th street down and down 25th and into the railroad yards, I would guess that they must have had 150 men in uniform, young ones that they had picked up then. My brother and our neighbors were among them. I went with my mother and they marched them down off of the hill and into the railroad yards. They had a passenger train there and it had bars on the window. They didn't let them stop to speak. You didn't bother them at all. They had officers with them and they stayed right in line. They walked up the steps and into these cars, a whole trainload of them with bars on the windows. I stood there with my mother and I know I cried. I cried a little bit because I thought I would never see them again with the bars on the windows. They went to the camp and later on in the early fall, they sent General Pershing. "General Pershing is coming to town! He'll be at the Depot and he'll talk shortly." I pleaded with my mother and we went with a buggy and a horse, tied it up, and then walked over to the Ogden Depot on 25th street. We waited just about five minutes and they switched the car. They had a wooden platform there on wheels that they had made. It was just a platform on wheels but it was high. They pulled the passenger car in and it stopped right in front of us and a couple of men went over and wheeled this wooden platform over to the door and they opened the door on the passenger train and General Pershing walked out onto that platform. He had all the ribbons and the citations on his suit. He didn't have a hat on, he was gray-headed. He was a medium sized man and he walked out on that step and he said, "We are going to end the war and we are going to send your boys home." I thought that was the best news that I had ever heard. He talked for, oh, maybe two or three minutes at the most, then he waved goodbye and stepped back in and they moved the car I guess to some other place for him to speak. I waited for that time and sometime after—that was in about August I'd say and along in November all the whistles started to blow. There weren't many cars around then but there were a few. They were honking the horns but there were a lot of whistles blowing in Ogden City and you could hear them out where we lived in Marriott, just down 12th street. Our family was gone working on milk routes and farming and whatnot. Just my mother and I were home. She said, "The operator won't talk to you on the phone, so you go catch that gray horse and go from where we live over across 12th street and the railroad track over to 17th street and ask Mrs. Wecker." Her boy was Guy Wecker and he had married my sister before he went in the military. "You go over and ask Mrs. Wecker if she can get the operator to tell her what the whistles are and the trains blowing." So I got on the horse and rode over there and they had a little fence up in front of their house. Her daughter was there and she said, "What can I do for you?" I said, "I want to talk to your mother." So her mother came out on the sidewalk and I said, "I want to know if you can call the operator and find out what all the horns are blowing and all the whistles are blowing." She said, "You tell your mother that you can't talk to the operator, but she just keeps saying, 'They have caught the Kaiser.' And then in a second or two she'd say, 'They caught the Kaiser.'" So I said, "But she wants to know what the whistles are." And she said, "Well you tell her that they have caught the Kaiser." So I went on home and my mother was standing in the yard by the house as I rode in on this old gray horse. She came right over to the horse and she said, "What did she say?" I said, "She said to tell you that they have caught the Kaiser." She put up her hand and smiled all over. She said, "The war is going to end. The Kaiser is the head of the German army and they have gotten him so the war is going to end." I thought that was the happiest time that I had. Sure enough, in about December, just about Christmas time, they shipped those boys from our community and a lot of other soldiers home. They were home for Christmas. Years after that, I was seven years old then, and when I was about sixteen or so I was in a meeting and they said, "Other than your dads or your fathers, who would you think was the greatest man that you ever saw or talked to?" I guess there was about fifteen in that circle and I was almost to the end, not quite, and they went around. When they come to me I said, "It was General Pershing. He was the best man I ever knew and ever did see." They said, "You didn't know General Pershing." And I said, "Yes, I did. I went up to the train and he walked out on the little platform and he said, 'We are going to end the war.' That was in about October and then in November, about a month or so later, I guess that was about August and I said, "He said we are going to end the war and send your boys home." I said I thought he was the greatest man I had ever heard speak. If I knew the future, like I remember the past I would be pretty smart. It isn't hard for me—at times I recall lots of things that have happened in the past and I grew up pretty active. Like I said, when the war was on I was seven years old and when it ended I'd had a birthday and the war ended in 1918 so I was only seven years old that winter. Then coming in the spring in January I became eight years old. I was active, and we had a big family, four girls and six boys. I don't have any full brothers or sisters. My dad lost his wife, she died with a heart attack and my mother married my dad and I was born when she was thirty-four years old. She had three children and he had six. They had known each other, born and raised in the same ward. They decided they would get married. They had lost their partners so I was the tenth child. When I was a kid I enjoyed growing up with this family. Although I was on one side and some on the other, that didn't bother me and didn't seem to all the way through my life. I respected them as my full brothers and sisters. My oldest sister on my dad's side was Ethel and she used to curl my hair. I was blonde. I had kind of golden colored hair and she used to put it up. They didn't have bobby pins and stuff like that then, they had hair pins. She used to tear strips of cloth and put my hair up in curls. When I got three years old I thought maybe somebody would think I was a girl, so I said, "I guess I had better go have my hair cut." My mother took me up the next morning and just down 24th street, right by the Eccles Building there was a barber shop, a big long barber shop. I walked in there and climbed in the first chair. It was in the morning. The barber got a board and put it across the arms of the chair and set me up on there so he could reach me. He cut my curls off and laid them all in an empty chocolate box. He laid it in there and wrapped it up and tied a string around it. That was the first cut I had ever had. I guess I was about three years old. I took the box, and when I went home I had this box under my arm. I handed it to my sister Ethel; she is the one that always curled my hair. I handed it to her and she cut the string on it and undid it and my curls were all laying kind of golden color in there and she cried. She put her arm around me and she cried because that was the first hair cut I ever had. Like I say, I was born in Marriott in 1911 and I don't remember much about Ogden City until I was about three years old. We had a dairy farm and a crop farm and whatnot and ran that all with the horses on iron towered wagons. My dad had two retail routes and two wholesale routes. There was no refrigeration then. You had to pack things in ice in the summer and cover them in the winter to keep them from freezing. When we would go into town—in Ogden City we sold all the milk. My dad had a big herd of cows and then he bought a lot of milk. Ten gallon cans and then processed it. We delivered that into Ogden. You might say we had to put ice in the bottom of the wagons in the summer because the jarring of the wagon would churn the bottles of cream and we'd have whipping cream and coffee cream and milk. The jar of the wagons would shake that whipping cream and when you would get it into town it would have about an inch or half inch of yellow butter on top. We had to pad those wagons all up with canvas and then put ice on them or whatever to keep them cold in the summer and keep them from freezing in the winter—drove them all with the horse wagons. Then there were a few grocery stores around and I remember going to town once in awhile with my mother. We drove a horse and buggy, and up in the front was a dashboard and you had a lap robe you threw over your legs, and there was a socket where you could put the whip if you had one, and we drove a single horse on that buggy. It had a top on to keep the storm off you and put a lap robe on you, then go into town and tie them up on the side of Washington Boulevard. When the circus would come to town, a man would come along on his bicycle and he said, "Take care of the horses because the elephants are coming." People didn't want the horses jumping around. I thought that it wasn't the elephants and he wouldn't go any farther. He'd go to the South or the North but he wouldn't go any farther up to the circus grounds. He could smell those animals. When we were downtown there were a few grocery stores here and there. Henry Tribe ran a grocery store and it was out this way in Ogden. As you went over there was another grocery store. Then there was somewhere—what was the name of them—Piggly Wiggly. My brother Carl decided he was going to go and get a job and he went to work and they gave him a job in the store, Piggly Wiggly's but he only stayed there about two months. He said all he was doing was stacking shelves. Piggly Wiggly's was in and then Safeways. But the grocery stores were far apart and then they were long. There were a lot of people on the street then. Very few cars, maybe a car here and there, maybe a Ford car and then a Buick car, a few long but very few cars. At the grocery stores a few and the clothing stores, clothing store—there was one on the West side of Washington—it was called the Golden Rule Store. It was a clothing store. Wright's was another store on the northwest corner of 24th street. Wright's clothing store was across the street from the Eccles Building which is still there. Bank buildings then weren't there. A few grocery stores, a lot of clothing stores. It was wet until 1918, and then it was against the law to sell or have liquor or whiskey. Of course, there was some bootlegging going on where they made their own whiskey and sold it. As I grew up as a kid, going along the sidewalk, there were a lot of people walking on the sidewalk and not many vehicles, so they would be walking along the street and it wouldn't be anything to see two or three men sitting with their feet in the gutter, they would be sitting there drunk and then you would go over here a ways farther and there would be a few more. Then they had policeman come along. They didn't take them in all of them, but they tried to keep the streets cleared up. Then a lady would come along and maybe have a package in one hand and a couple of kids trailing along her side. She would stop a young man here or there and ask them if he would go into the saloon—saloons were over there where you would buy whiskey and drink. This was just before 1918 and she would ask them, "Would you go in and see if you can get my husband to come." They would go in and sometimes they would go in and sit at the bar and other times they would bring them out and they were wobbling, they were drunk, and sometimes they couldn't get them to come out. It wasn't anything to go along the street and have several drunks on Washington Avenue. You don't see that now. Lots of people walking. Like I say, 1918 it went dry so they couldn't have any alcohol. Then in Ogden City, 25th street was noted as one of the special streets in Ogden. The trains stopped—all the passenger trains then had a big station just below Wall. You walked off of Wall onto a big passenger—oh it was five hundred feet long and two hundred feet wide where you went to go in and seats were all in there where you went in to wait for the train to go out of town or for one to come in and meet people and then they came. There was hotel right on the corner of 25th and Wall and they had a lot of business in there for people that rode the passenger trains and then came up the street and the Marriott Hotel and then you'd get up farther and the Broom hotel was there. That was a prominent hotel on 25th street, the upper part. Then across the street, the skyscrapers you might say went in as a hotel over across Washington. It wasn't anything then to see quite a few people. There were saloons all over—three along 25th street and a couple or three along Washington. That all "went dry." Then in just a few years they come along with "three-two beer." Old man Becker was in the Brewery business in the eastern states and he and his boys Gus Becker and Albert Becker. He had come down and opened a brewery on about 21st and Lincoln. There was no Wall Avenue come across there. He opened a brewery in there and they run that and they were allowed to make "three-two beer." So he opened that and built the brewery there. He first put it in and they sold Becco, didn't have any alcohol in it but it had Becker's Becco. The people drank that. He sold quite a lot of that. People thought that that helped their health and the doctor's recommended it for some people. Then they made all kinds of soda water and different brands of soda water there. Then two percent beer came in. So they had to make that. We had a contract with them to haul all the malt that was there—it was a three story building, the first one was the ground floor and then on the second was the big kettle, it was as big as these two rooms and that is where they brewed it. The next one was the barley and the hops and that. They had a big copper kettle there and they made that. You could see the thing going out of the top, little pipes going out where the alcohol went out. That was a "three-two beer." It couldn't test any more than that. They brought one of their son-in-laws from California and he was a doctor in California. He came in and they put him in the chemistry room. He had to test it so it couldn't go over three-two in two-three beer—two-three I guess it was. You would go into a store and as soon, and as you went in they had a clerk who would come, the same in the grocery stores. In the clothing stores someone would wait on you as soon as you went in—try to sell you a suit of clothes or a pair of shoes. The best shoes you could buy were five dollars. Suits would cost you maybe thirty dollars for a suit of clothes, as good of clothes that you could buy. Shirts and whatnot—people wore shirts and then they had a collar—you brought a collar and put it around you and fastened a little brass button here and then you would put the necktie on. The shirts you would buy didn't have any collars, work shirts did, but the dress shirts never had any collar on it. They would just come around and button here—then you put a tie on top of that. It was quite a job for our family to keep all the collars and all the shirts—they had to wash them and iron them out and then they put the tie on top of that. Maybe wear the shirt a couple of times with the collars. I remember several of the stores that came along, like Piggly Wiggly and Safeway and others. Then there was—I remember the Egyptian theatre. It was later in years and they had the stars all show up in the ceiling. The Peery's owned the Egyptian and the Ogden Theater and Glassman's owned the Orpheum Theater and the Alhambra was down on Keisel Avenue. You would go to the shows and it would cost you—when I was a kid it would cost you fifteen cents to get in. Adults were about thirty-five cents to get in to the shows. I remember when Willard Marriott went back to Washington D.C., he met his wife Anna Sheets. He met her in the University of Utah. He had been on a mission. He went on a mission and when he came back he went to Weber Academy here and Aaron Tracy was the President then. When he came back they had closed that and he went down to the University of Utah. There is where Willard Marriott met Anna Sheets. She was going to the University of Utah and he met her there, got acquainted with her and he married her. Before he married her he bought a new model-T Ford and went up north and sold woolen goods, most of it from the Utah Woolen Mills in Salt Lake where they took the wool and refined it and made woolen clothes. He went up there and stayed all summer. When he came back from his mission he went up there and stayed all summer and sold woolen clothing and blankets and everything. That is where he met his wife and then he came back and went up again and then he got married and I remember him, Willard Marriott, stopping at our house in the morning—it was about eight o'clock in the morning—and he had a model-T. He had come in and my mother and I walked out to his car with him and Anna Sheets was sitting in this model-T and my mother said to him, "Have you got good tires on this car?" I walked around it and I couldn't see a bit of tread on any of them. They were all bald tires. She was sitting in the seat there but we wished him well. Now here is what he said and I shouldn't tell you this but I will anyway. He wouldn't care. My mother said, "Well that is a long ways to drive this model-T to Washington D.C." He had come from up north and a lot of places that he went, he couldn't collect his money where he had sold clothing and blankets and things. When he came back he said, "Mrs. Sheets," that would be his mother-in-law, "gave me five hundred dollars and said you can use that and go on your honeymoon from here to Washington D.C." So he said, "I have plenty of money." Anna Sheets mother gave him five hundred dollars. Now that is what he said right there in front of our house. They were going to drive this model-T back there and go on their honeymoon. He went back there and he and another man, Sterling Colton, went back to Washington D.C. and opened the A & W Rootbeer stands. Russell and I once in awhile we'd go in to town and walk over by the Egyptian Theatre and they had a barrel going around of A & W Rootbeer. Once in awhile Willard would send a letter, an envelope that would have some A & W tickets in there. We'd go in there and get a couple of mugs of A & W Rootbeer on the tickets he would send for it. That was quite a treat to go in and get free A & W Rootbeers. Ogden City has grown in the last several years, then they put the mall in and it fell apart and there is a lot of Ogden City that has moved into the upper bench and over into Riverdale and out into places. Ogden City isn't anything like it used to be. They put the big mall in there and then they couldn't make it financially. Other than the banks—the city itself has slipped away. Years and years ago, 25th street was well known all over the country. The trains would come in and stopped in the depot at 25th and Wall. Then people went up and there were several hotels in there and restaurants. When you got almost to Washington, right there by Kiesel Avenue, by Washington and Kiesel, was a place opened by two men, it was a long restaurant. It was Ross and Jack's Burger with spuds for a quarter. They had more business there than they could take care of hardly. You could go any time of the day or the night and they had customers there. My dad furnished them all the dairy products for that place. It was Ross and Jacks and you got a big hamburger, potatoes and gravy, and a vegetable for a quarter. That is what it was advertised—Ross and Jacks dinner for twenty-five cents. You got a big hamburger, the potatoes and gravy and a vegetable for twenty-five cents. Ketchup and other things were all sitting there, you could help yourself to them. I remember they had a sign there one time it had come out and it said, "Go easy on the butter boys, it is forty cents a pound." It was a long restaurant, the cash register in the front and rows down here and clear down there, and there were people there—twenty-five cents. J. W. Randall came and wanted me to put in one hundred and thirty thousand ton of sugar beets in two big piles. They were a half a block long and eighteen feet high. I told him, "I don't want to." He said, "Yes, you put them in." And I put in one hundred and thirty thousand ton of beets in with beet forks, with just men by hand. He said, "Don't hire all the guys." The depression was on then. "Try to hire them all around Weber County where they have grown sugar beets." I finally agreed to do it and I paid those men four dollars and twenty cents a day. The twenty cents went for insurance. Each one was insured for everything for twenty cents. They got four dollars and they worked for eight hours. I put that in and he said, "Don't hire everybody in your community, hire them all around Weber County." I had to turn guys down and they put it on an endless belt, here was the pile a half a block long and another one here. It had a pipe flume with the top lids, you took them off. The water would run fast, pumping it and it circulated and washed the beets in and we put them on a belt and they went over and dumped into this flume. I put a hundred thirty thousand ton of beets in with beet forks. Not one man did I ever have to correct, never had one quit, never had one get sick, never had one get hurt, and I never told one he had to do more work or correct him in his throwing. It never stormed. We put them in, through all of November, the factory guy would look up there and if you would watch the moon, the moon will be up here and as it goes down it isn't the moon. It looks like it has turned but it hasn't. He would look up at the moon and say, "That is a wet moon, you'll have to hurry Juke, it is going to storm." We had a platform and you'd come up here and it had a tent of canvas. So if it did storm they were under it. It had a little caterpillar electric on each end of it. It was as long as the pile of beets was wide. It had a little electric caterpillar end. Steve Crowley worked for the sugar company and he stayed and when they would throw the beets in from here to there and have to reach for them, it was electric and he'd put it in and it would crawl up close to the pile. When they reached them—a lot of those guys would sit with their rump right on the edge. It had a four by four along here and a belt, the belt kept going and they would sit right with their butt on that and throw those beets on. That was in 1935, it was the year Sharon was born. The year that Franklin D. Roosevelt took the presidential election by a landslide, was in November of 1932. Remember that the President goes in on an even year. He goes in on '32, '36, and right on up. When they picked those potatoes up I gave them six sacks, six hundred pounds apiece. Some worked 'til noon and they got three hundred pounds. They were red bliss potatoes, just perfect and I said to them when they left that night at five o'clock, it would have been the day before Election Day and the night after election in 1932 it started to snow. You never saw the ground until spring. That was the toughest winter I ever saw. They went over and voted and that night they put Franklin D. in and the next day we got through. The price of potatoes—I took them out in the spring, I carried them upstairs, downstairs, Wesley Hewitt didn't have a job and he lived in a house that charged him seven dollars a month. He couldn't pay the rent so he worked it out. We delivered those potatoes, upstairs, downstairs, traded them in for groceries. They were thirty cents for a hundred pound bag. Uncle Will Marriott moved into town. They had moved into town off of the farm and he come to me and he said, "Do you want to rent the lower farm?" I said, "Well yes I would rent it." So I rented that lower farm for him. I put it all in sugar beets, and if you crowd it there was seventeen acres. The Warren canal ran along the east end and the riverbed was on that end. I ran them from there right through. I put that into sugar beets and I got three dollars and eighty-five cents a ton for them. Now, earlier, a few years before that, the sugar beets were up to twelve dollars and they stayed there. My dad was a bishop for a dozen years. My mother and my dad went down to conference and when they came back we had a long table and there was twelve of us at the table. I sat at the far end and my dad sat at the head end. When they were there one of our family said, "Well what did they tell you at conference?" My mother said, "President Smith,"—Joseph Fielding was the President—he got up and he said, "If you are in debt, get out as fast as you can and if you are not in debt, stay out because the price is going to go down." Sugar beets were twelve dollars a ton. We had every piece of ground around in sugar beets. In fact, we got a furlough for Clifford to come home and dig sugar beets in September. They were twelve dollars a ton, and they started going down in 1932, Uncle Will and Aunt Nell Marriott and Russell and them had all moved into town. They had moved up to the 12th Ward. The spring of 1932 I put it all in sugar beets, seventeen acres and I got three dollars and eighty-five cents a ton for them. I grew that whole field down there and I got a check for eleven hundred and something dollars, I had a good crop. I dug those potatoes and quit and went down and hauled beets for everybody. I hauled over sixteen hundred ton of beets on a 1932 Chevrolet truck and I loaded them all with beet forks. I hauled them beets in and I had almost three hundred ton and I got a check. When he came, they were all good beets and I dug these potatoes and quit and went down and the next day and that night I finished the potatoes it snowed. It started to blow from the east and it snowed. I still had about four acres of sugar beets, I left them right by the road, right on this end and I had to dig them in the snow. I went down the next morning and I had four—this is a coincidence—I had four toppers, topped them all by hand and put them in wind rows. I had two red-headed guys, Wesley Hewitt and the Dana kid. I had Joe and Bill Elmer, they lived on 17th street and were both married men. These two topped the row and these two topped the row and I drove right down the middle of them. I put a team of horses on the truck and I never drove them. They were good horses, I had used them all fall. They were the last beets I got out. Here is the seat, the mirror stuck out here, I hung the lines on the mirror and I loaded this corner and a man here and then the two would throw, all with beet forks. Guys would come and say, "I'll come on and drive those horses for you." I would say, "Nope we don't talk to them." I left them standing, I got out right here, didn't shut the door, leave it open, when I got in all I would do is touch the gas and they just knew to go. They would start to pull and when I let the gas off they stopped. We rent right up and never got stuck a load. Uncle Will came down there, he came down there and Myer and Wright, Myer and Wright was in his arms. He came down in the spring they were all like this. Myer would run out over here and I said, "That sand is hot." That was in the spring. He said, "He'll be back in a minute," the old man said, Uncle Will. He did, he ran about from here to the front door and here he had come back. He had burned his feet because the sand was hot. He picked him up. That was in the spring. In the fall, the same place Uncle Will came down there alone and I was getting the last of them out the last day. I had a team of horses on there and no driver, they would pull right up and when I put the gas down that is just like saying "get up" to them and when I take the gas off they stop. We loaded them and he drove down there with his car and stopped outside the bridge of that lower field and he said, "I have never seen horses pull like that without a driver." They would go right up and come right out. They listened to the gas. When you would give them the gas they went. When you quit the gas they stopped. When Aunt Nell and Uncle Will come to my mother's house and came in the front door and talked to my mother a little bit, my mother said—her and I were there, the only ones—she said, "Willard is making a lot of money. He is about a millionaire." Aunt Nell spoke up and she said, "Yes, the poor boy. It has cost him over ten thousand dollars income tax." Then Uncle Will chuckled and laughed and she was real serious and he chuckled and laughed. He said, "I have come to get the rent," from the farm I had rented. I walked in the other room in the bedroom and I had the cash there. I got a check for eleven hundred dollars. I counted it out and Uncle Will was sitting here and she was sitting here. I gave him half—I didn't get quite eleven hundred, but I gave him five hundred and fifty dollars. That was half of it. I went there to give it to him in cash and Aunt Nell spoke up and she said, "No, he don't get it, you give it to me." It put me in a spot. I said, "Well, he come and ask me if I wanted to rent it and I rented it off of him for five hundred and fifty dollars and I will have to give him the money." So I give him the money, I gave him just a few dollars over half of what I made. They got up and left. I guess Aunt Nell thought that I made too much money so they didn't rent it to me anymore. I sold the potatoes at thirty cents a hundred and I sold the sugar beets for three dollars and eighty-five cents. I went camping with Russell Marriott, Roy Hodson and Clyde Covington, they were cousins, and myself. We got up there we slept way out in the wild and the first night, we had our own food and some blankets and stuff. We camped out there the one night. The next night we came in and we were still out quite a ways from the camping grounds so we pulled up there and the car was like this. We made the bed here and we had plenty of food. The running board was on the outside there. We put some food under those running boards. Clyde Covington wouldn't sleep outside, he was scared, so he slept in the back seat. Russell slept here and Roy Hodson here and me here. Our heads right by the running board of the car. I woke up for some reason, I guess by the noise. I woke up and it was just coming daylight. I woke up and I could hear something. I sat up in bed and I looked about—oh judging thirty feet from where we were sleeping there was a black bear and it was standing facing us and it was growling. I think that was what woke me up, it was growling. I woke up and I looked up there and she was standing on all four feet facing us. I said to these guys, "Hey! Do you want to see something?" "Nah," they slept. They finally woke up and Roy Hodson was in the middle, he raised up and he saw that bear and he went right down in and pulled the covers over him. Clyde Covington was in the car and he was jumping around like a squirrel in there and Russell was over here. I looked that thirty feet away and they got calmed down a little and that bear just kept growling. I reached around here and Uncle Will and Russell and Woodrow and them had just shingled the barn on the farm over there and they had the shingle—so I took one of the shingling hatches that they had and put it under my pillow. I reached around and I thought, "Will I give that bear time to move?" She didn't want to move. I think it was a female bear. So I reached around and I felt there and I got that hatchet in my hand and took a hold of the handle of it. A hatchet is a long blade but it is narrow. I got up on my left knee and that bear still stayed there and she kept growling, and I would say it was twenty-five feet. I got up on my knee and I looked at that and thought, "Maybe if I throw that I can pin her right between the eyes." When I brought my hand up like that, that bear whirled around but it was too far gone. I brought it back like that, she whirled around, and I let it go just as hard as I could throw it and it stuck up right the side of her tail. The full length of the blade went right in her. She ran about twenty-five feet with her hind legs looked like they were going faster than her front ones. She was hunched up but it was a female bear. She ran about twenty-five or thirty feet and the hatchet fell out. But it stuck in her that long. I jumped out of bed and run out there and got it. It was covered in blood all over the hatchet. I brought it back and showed it to them. She never came back. We gathered up camp and right here, she had been in there before, and never woke anybody up. I think she had a cub—I am satisfied she had a cub bear back—a bear will come and get the food and leave the cub back there. Right here by Russell Marriott's head, here was the car, that high and right under the running board by his head we had some bacon and a little sack of sugar, maybe a five pound and half of it was gone. That bear had come and reached in right the side of his head and took that little sack of sugar and we traced it and it had sprinkled a little sugar all over here and there. It had torn the sack a little. All the way out there was a little bit of sugar. She had taken that—she had to get within six inches of his head but she must have reached in with her paw and got that sack with the sugar in and brought it out and took it. Then she fed the cub. That is how close she had come to that kid's head and never woke him up. We never saw the bear again.

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

APRIL, 1903 Gettysburg GETTYSBURG COLLEGE GETTYSBURG, PA. DAKBIHENN * LITTLE, LTD., QfTTYBOUHO V PATRONIZE OUR ADVERTIZERS. Geo. E. Sparkler, PIANOS, ORGANS, MUSICAL MERCHANDISE Music Rooms, - York St. Telephone 181 GETT1TSBUBG C. B. KITZMILLER, DEALER IN Hats, Caps, Roots, and ^^^■■•^Douglas Shoes GETTYSBURG, FJRL. h. M. AMxEMAN, Manufacturer's Agent and Jobber of Hardware, Oils, Paints and (joeenswar Gettysburg, Pa. THE ONLY JOBBING HOUSE IN ADAMS COUNTY W. F. Odori, ^DEALER IN^k- D ± ^S-SS,!) . ^r. SPECIAL RATES TO CLUBS. York Street, Gettysburg:, Pa. THESE FIRMS ARE O. K. PATRONIZE THEM. DO YOU KNOW WHERE The Choicest Candies, The Finest Soda Water, The Largest Oysters, The Best Ice Cream, Can he found in town? Yes, at Young's Confectionary On Chambersburg Street, near City Hotel, Gettysburg, Pa. IF YOU CALL OH C. A. Bloehet*, Jeuuelet*, Centre Square, He can serve you in anything you may want in REPAIRING or JEWELRY. SEFTON & FLEMMING'S LIVERY Baltimore Street, First Square, Gettysburg, Pa. Competent Guides for all parts of the Battlefield. Arrangements by telegram or letter. Lock Box 257. J. I. MUMPER. 41 Baltimore St., Gettysburg, Pa, The improvements to our Studio have proven a perfect success and we are now better prepared than ever to give you satisfactory work. EMIL ZOTHE COLLEGE EMBLEMS Engraver, Designer and Manufacturing Jeweler, 716 CHESTNUT ST., - PHILADELPHIA. SPECIALTIES : Masonic Marks, Society Badges, College Buttons, Pins, Scarf Pins, Stick Pins and Athletic Prizes. All goods ordered through PHILIP BIKLE, JR. HELP THOSE WHO HELP US. The Intercollegiate Bureau or Academic Costume. Chartered igo2. Ootrell St Leonard, Albany, ]ST. IT. makers of the Caps, Gorans and Hoods To the University of Pennsylvania, Harvard, Princeton, Yale, Cornell, Columbia, University of Chicago, University of Min-nesota, Leland Stanford, Tulane, University of the South, Wel-lesley, Bryn Mawr, Wells, Mt. Holyoke and the others. Illustrated Bulletin, Samples, Etc., upon request. I A. Wright's Engraving House, 1108 Chestnut St. PHILADELPHIA We have our own photograph gallery for half-tone and photo engraving. Fashionable Engraving and Stationery. Leading house for College, School and Wedding Invitations, Dance Programs, Menus. Fine engraving of all kinds. Before ordering elsewhere com-pare samples and prices. GET THE BEST The TEACHERS' AID PUPILS' CYCLOPAEDIA. ANEW, RELIABLE and BEAUTIFUL WORK OF REFERENCE in three volumes, edited by B. P. Holtz, A.M., for the homes, schools and colleges of America. It has over 2,200 pages, quarto size, is absolutely new, and treats thousands of selected topics. Many prominent educators have already recommended it for gener-al use. Sample pages furnished on ap-plication. AGENTS WANTED. The Hoist Publishing Co., Boone, lo-wa. PATRONIZE OUR ADVERTIZEKS. "\X7~e al-re/ays na-v7-e tine; sea-sons novelties, besides a complete line o£ staples at prices to tempt you, • SPECIAL CARE TAKEN TO MAKE WORK STYLISH AND EXACTLY TO YOUR ORDER. - CUill CQ. Seligman, Taiio*, 7 Chambepsbupg St., Gettysburg, Pa. R. A. WONDERS Corner Cigar Parlors. A full line of Cigars, Tobacco, Pipes, etc. Scott's Corner, opp. Eagle Hotel GETTYSBURG, PA. Pool Parlors in Connection. D. J. Swartz Country Mnce Dealein Groceries Cigars and Tokco GETTYSBURG. Established 1867 by Allen Walton. . Allen K. Walton, Pres. and Treas. Root. J. Walton, Superintendent. Hummelstown Brown Stone (Jompanij, QTT_£L.i^:R,-5r:ivd:E isr and Manufacturers of BUILDING STONE, SAWED FLAGGING, and TILE, WALTONVILLE, 1£E. PENNA. Contractors for all kinds of cut stone work. Telegraph and Express Address, I3ROWNSTONE, PA. Parties visiting Quarries will leave cars at Brownstone Station, on the P. & R. R.R. THE GETTYSBURG JIERGDRY The Literary Journal of Gettysburg College Voi,. XII. GETTYSBURG, PA., APRIL, 1903 No. 2 CONTENTS MY GUARDIAN STAR 48 C. E. BUTLER, '05. JONATHAN SWIFT AS A SATIRIST 49 HERBERT L. STIFEL, '03. THE SIGNIFICANCE OF HIGHER EDUCATION FOR WOMAN S3 M. ADA MCLINN, '04. THE BLACK SHEEP . 57 ESSAY-WRITING AS A COLLEGE DISCIPLINE . . 62 N. R. WHITNEY, '06. A SOLILOQUY 64 B. A. STROHMEIER, '06. THE INFLUENCE OF THE NOVEL . . . . . 66 J. EDWARD LOWE, '05. THE RURAL TELEPHONE 68 BRUCE P. COBAUGH, '05. SHOULD A STUDENT KEEP HIS COLLEGE TEXT-BOOKS? . 70 C. EDWIN BUTLER, '05 EDITORIALS 72 EXCHANGES " . 75 48 THE GETTYSBURG MERCURY. MY GUARDIAN STAR. C. E. BUTLER, '05. *m MiERE are spots in the far away sky *• Where the heavenly bodies stand, Like sentinels over all nature To keep the peace of the land. Here alone, great bodies are strewn And there sweeps a beautiful lake, And an angel brings a rose every night To hang as a clear silver flake. If one were to pause in the evening And gaze to the heavens all aglow, He would find there, a star, by instinct Whose secret only one man can know. This bright and heavenly body Has been placed by the hand of Fate To keep watch o'er a certain pilgrim On his journeys early and late. The Fates favor not only one, But each has his guardian star, And if you will but eagerly look Your guardian is watching from afar. 'Tis sweet to be so shielded By a Father who watches from above, For such stars are the works of his hand As our guardian angels of love. THE GETTYSBURG MERCURY. 49 JONATHAN SWIFT AS A SATIRIST. HERBERT L. STIEEL, '03. {Graeff Prize Essay.] SATIRE has been defined as criticism that searches for de-fects in order to ridicule them. Being destructive rather than constructive, it is not the highest form of criticism; in fact it occupies a low plane in the scale of literary merit. Neverthe-less, it has been a popular form of writing from the times of the Athenian Aristophanes and the Roman Horace down to the present day. At no time, perhaps, was it so prevalent as at the beginning of the eighteenth century. Those days formed a period of literary duels, personal, political, and religious, such as the world has never seen before or since. Satire, lampoon, and epigram were the weapons ; such men as Voltaire, Swift, Addison, and Defoe, were the contestants. Masters of their weapons, all of them ; able to send home their rapier-like thrusts with telling effect. Pre-eminent among them, in satire at least, stands Jonathan Swift, author, clergyman, politician and misanthrope. Many a brilliant production has come from his vitriolic pen, but none of his works contain a satire more keen than his own life. At college he was a poor student. He read much, but the regular studies of his course had no attraction for him. Mathematics and the sciences of the day were his especial bugbear. This dislike may have been the origin of the ridicule to which he subjected them later, in his "Voyage to Laputa." At times he was pinched with poverty. An extremely dis-agreeable disposition prevented his making many friends and soon lost for him the few he did have. Joseph Addison was one notable exception, however; his friendship for Swift was firm and lasting. Swift was a man of irascible passions, mis-anthropic to the last degree. Life, to his mind, was not worth living. He had a horror of old age and a desire for death which would have been pathetic had it not been so cynical and bitter. "God bless you, I hope we shall never meet again," 50 THE GETTYSBURG MERCURY. was his customary farewell to his friends. Brutality towards woman was another of Swift's traits, Esther Johnson, the subject of his "Journal to Stella" and Miss Vanhomrig, known in his works as Vanessa, were the principal sufferers. The last few years of his life were spent in total insanity. Even on his death bed the habit of satire was strong in him. With satirical intent, as he himself admitted, he willed his entire fortune to a home for incurable madmen. Of the writings of Swift, "Gulliver's Travels" is the most im-portant and best known. Nearly all of his other satires are at times licentious, indelicate, and coarse. Particularly is this true of his "Tale of a Tub," a general satire, lashing in all directions. This was one of his earliest works and though very offensive, it has been pronounced "the most powerful satire of the century." The "Drapiers Letters" and the "Battle of the Books" are also among his more important productions. In his two pamphlets written along almost parallel lines, the "Argu-ment Against the Abolishment of Christianity" and the "Modest Proposal for Preventing the Children in Ireland from Being a Burden to their Parents" by fattening and eating them, we have two of the best examples of unrestrained irony known to the English language. He is also the author of numerous political pamplets which are worthy of consideration as examples of pure, simple En-glish. Throughout all of them we can trace the unfailing vein of his satire. The style of Swift is simple, direct and even. Sentences flow naturally and easily from his pen. A child would have no difficulty in understanding the words which he uses. Originality is another "characteristic of his works. Sir Walter Scott draws our attention to this fact, claiming that Swift was more original than any other author of his period. Swift has been imitated, as in the "Travels of Baron Mun-chausen," but never did he imitate. An interesting peculiarity of his writings is his power of giving "the wildest fiction an air of realism." The characteristics and methods of Swift's satire are best discerned by an examination of his well known work, "Gulliver's THE GETTYSBURG MERCURY. Si Travels."* Here he makes the wildest invention and most grotesque humor hide a serious purpose. So well does he succeed that I have heard a college man, a Senior, declare that the work is a story for children, written with that purpose in view. The voyage of Captain Gulliver to Lilliput refers chiefly to the court and politics of England. The political parties in Lilliput, the one insisting that high heels shall be worn upon the shoes, the other equally insistent that only low heels shall be worn, are the Tories and Whigs of England. When Swift tells of the heir apparent of the country, who wears one heel high and one low, the shaft is aimed at the Prince of Wales, whose political leanings were equivocal, to say the least. The petty disputes in Lilliput as to whether eggs should be broken at the small or the big end, find their parallel in the differences of the English Papists and Protestants. Horace Walpole, Prime Minister'of England, is said to have laughed heartily when, on reading Swift's ridiculous account of the Premier Flimnap, he recognized himself. Placing the scene of the story in a country where the inhabitants are six inches high and their surroundings and deeds in proportion, only adds effectiveness. In the next voyage we are taken to Brobdingnag. The satire here is more general. Few particular references to persons or events can be discovered. The littleness and vanity of our desires and the insignificance of our pursuits are shown the more strongly by increasing them to Brobdingnagian propor-tions. The third voyage is to Laputa, and this time the scien-tists of England suffer. It is not real science which Swift de-rides, but the many pretenses and imitations of the day. Nevertheless, some pointed passages are directed against Sir Isaac Newton and the Royal Society. In the author's gloomy account of the Struldbrugs, the immortals of Laputa, we are reminded of his own indifference to life and his fear of old age. * Analysis based on notes of Rev. John Mitford ; W. C. Taylor Edi-tion, Vol. I. 52 THE GETTYSBURG MERCURY. The satire which we find in the fourth voyage is bitterly mis-anthropic and repelling. On this voyage, Captain Gulliver is thrown ashore upon an island where the horse is the superior animal and man the inferior. The picture which Swift here draws of human nature is nauseating and disgusting. The mind at once rejects so horrible a caricature. Had the "Voy-age to the Houyhnums" never been written, "Gulliver's Travels" would be a much more readable book. With all his coarseness, Swift was undoubtedly a genius. Thackeray, with all his adverse criticism, admits that he was "the greatest wit of all times ;" Macaulay claims that he was the "ablest man in the Tory party" and the "keenest observer of men and manners ;" Joseph Addison calls him "the greatest genius of his age." Of Swift's use of English, Dr. Hugh Blair says, "He knew beyond almost any man the purity, extent and precision of the English language." The consensus of opinion is that he was the greatest satirist of his own, if not of any, age. Sir Walter Scott not inaptly compares the personality of Swift to Shake-speare's description of Cassius in "Julius Caesar :" "He reads much ; He is a great observer and he looks quite through The deeds of men. Seldom he smiles ; and smiles in such a sort, As if he mocked himself and scorned his spirit. That could be moved to smile at anything." THE GETTYSBURG MERCURY. 53 THE SIGNIFICANCE OF HIGHER EDUCATION FOR WOMAN. M. ADA MCLINN, '04. "Ignorance is the curse of God. Kowledge is the wings with which we fly to heaven." IF knowledge is so significant for the uplifting of the human race and the lack of knowledge equally significant for its downfall, it is worth while to investigate it and discover in what way it means so much to mankind in general. It is through education that one obtains knowledge. Education is too comprehensive in its workings to admit of definition. This much can be said of it, however. It is an all-round de-velopment of the mind by means of which it expands and changes in character. This development guides the mind to the great realms of thought where a vast, vast expanse stretches before it. There the minds sees by-ways, roads and large avenues which lead to undiscovered knowledge. The only pass needed for traveling upon them is thought—deep, re-searchive thought; but, to speak literally, the training of one's intellectual powers is of untold value. Ask any educated per-son if he would be willing to part with what he knows. He will answer positively in the negative. It means too much to him to part with it at any price. What mean the phenomena of nature to the untaught? What does he see in the sky above him other than a canopy over the earth set with lights ? He does not see the stars as worlds revolving in the endless blue aether. What does he see in the gorgeous cloud formations and hues of dawn and sunset other than a sign of to morrow's weather ? The orchard in its dainty dress of blossom pink and leafy green means only a prospective crop of fruit. To one whose mind has been trained by thought and study these sights give inspiration, they open a new world to him, they fill his mind with glorious reflections and create within him a desire to become something. 54 THE GETTYSBURG MERCURY. To the ignorant person, the world is as an opaque mist. He can see dimly the outlines and positions of objects, but can-not define them. It is education that clears away the opacity and enables him to view his surroundings through a clear transparent atmosphere. It is in our literature that we find the greatest thoughts of the greatest minds, the most soul inspiring thought, the most beautiful songs of gifted poets. These mean nothing to the unlearned. He thereby loses all the best that the world which lived before him left him. Education gives one a constant source of entertainment and instruction. Place an educated person on a lonely island. He can do more than exist. He can find friends in the birds, the trees, in fact, in all of his surroundings. Place him in the crowded city and, because of his insight into human nature, he will be the leader of his circle. In any place, he is at home and capable. Through education one discovers what a potent force is mind—how it rules the world with its all-compelling sway. Before this development one leads, as it were, a vegetative ex-istence ; he is merely an individual—one of the many millions upon the earth's surface. Educate him and he is a person with a personal plan before him to carry out. He is a character with influence. This and much more does education mean to every human being who lives on God's earth—both to man and woman, but we shall now proceed to show what it signifies to woman, specially, in her own sphere. No one will deny that woman's mental constitution is dif-ferent from man's. Her nature is more sensitive to her sur-roundings, she requires a more ideal existence, her sense of sympathy is keener, her heart is the controlling force. To such a temperament education means more than to the more staid temperament of man. Her sensitive nature quick-ened, by such training, to a sense of the great possibilities be-fore it, will make a new world for itself. The horizon will stretch away from the four walls of the house to the great round THE GETTYSBURG MERCURY. 55 - world. To her, personally, it means a life flavored with con-tinual happiness, it is "a thing of beauty and a joy forever." It gives her the ideal existence that she needs. Instead of be-ing bound down to the hum-drum routine of her household duties, she rises above the drudgery of them. With systematic order she can arrange these duties, then lay them aside to en-joy life in a realm above the culinary department. Her tendency to be ruled by the heart is restrained, which, while most humane, is sometimes dangerous without the con-trolling power of reason. Her judgment and reasoning powers are developed. She views the questions of life with logical perception. Her sanguine temperament is brought to its proper balance and her mind in emergencies becomes calm and clear. It is the ideal existence which makes woman happy, and Ruskin says, that is what makes her lovely. It is education that gives substance to her day dreams. With clearer vision than man she grasps the ideal which stands out upon the heights of possible achievement. She listens to the low voice of duty which commands the actualization of this ideal, and with the power which the intellectual life bestows, she approxi-mates it more closely, in her daily life, than man can do. In the home it establishes her as queen. What does it not mean to a home to have an educated mother in it? Her trained faculties, combined with her innate love and sympathy, make her an ideal mother. It is safe to say that the rudeness of American children, for which unfortunately they are noted, would disappear could educated and cultured mothers be placed in all homes. To his mother a child owes his mental endowment. Review the biographies of the great men of the age. It will be found that from their mothers they inherited superior mental traits. Again to be an ideal wife a woman must have reached such a stage of mental development that she can meet her husband on any ground. Can there be per-fect congenialty and love between two minds, one of which has expanded and been broadened in its development, the other a small intellect filled with trifles ? In addition to the influence education exerts upon a woman 56 THE GETTYSBURG MERCURY. personally, and her elevation in the home, it means a great deal to her social position. One can judge the status of a com-munity by the women he finds in it. Woman rules the social world about her. Every one will acknowledge that it is desir-able to live in a community of some standing and culture. Then he must acknowledge that it is necessary to have the women educated who live in the community. An educated woman will have no time for petty gossip and slander. And by conversing with her one will gain more than mere diversion. It gives her presence, assurance and tact in her intercourse with others. If one wishes to know what education has done for woman previous to this, let him note the changes in her condition and in the condition of the world, since the time when she was de-nied the privilege of learning even so much as the alphabet. Education enables woman to help man directly and indirectly in his work in the world. It was Psyche, in Tennyson's "Princess," who in speaking of this union of the minds of man and woman, said with prophetic voice: "Everywhere Two heads in council, two beside the hearth, Two in the tangled business of the world, Two in the liberal offices of life, Two plummets dropped for one to sound the abyss Of science and the secrets of the mind." This combining of the two minds she expected to see brought about by woman's being educated apart from the world. We are seeing her prophecy fulfilled, not by woman's exclusion from the world, but by her mingling with it, and being edu-cated to dwell in it. In this way she is becoming an interesting factor in the world's history, while at the same time she is becoming a womanly woman, full of charm, and ready to fill any place where the world needs her, be it within or without the home. THE GETTYSBURG MERCURY. 57 THE BLACK SHEEP. IN his library, one December night, an old man sat watching the flames as they leaped higher and higher in the old fireplace, each one seeming as though it were trying to reach a greater height than its fellow. His head rested in his hands, and on his face was a look of sadness, such as might have been produced by some mental agony. If the old man's face could have been seen, a tear would have been noticed trinkling down his old, wrinkled face. He might, perchance, be recalling the dark days of his life. For no life, no matter to what height of perfection it has attained, but has had its hours of temptations and darkness. Outside the winds howled and moaned. The snow flew in clouds. A fierce winter's storm was raging. The streets were deserted except for those whom business compelled to be abroad on such a night. Yes, on such a night the home was the Mecca of all pedestrians. The old man continued to sit in silence until he was aroused from his musings by the opening of the door into his den. And turning around he beheld his daughter in the doorway. She was a woman of perhaps twenty years of age, not to say beautiful; but her face had that in it which makes one feel at once that he has found a woman of noble character. One whose life was filled with noble sentiment and pure thoughts. "You wish to see me, father?" she asked, approaching the old man. "Yes, my dear," replied the old man, raising his head, "draw a chair up to the fireplace, I wish to talk to you." While she was doing as her father directed, the old man's head was again in his hands and he seemed lost in thought. She sat for some moments in silence, waiting for the old man to speak, but he did not move. At length she ventured to say, "I am still here, father." Without seeming to notice her remark the old man began : "Nellie, I have always been a good father to you, haven't 58 THE GETTYSBURG MERCURY. I ? I have always done all for you that I should ? I was always good to your mother before she died? I never brought disgrace or sorrow to our home ? We were always happy, we three ?" "Why, certainly, father, why do you ask ?" his daughter questioned, in some surprise. "Because, my daughter," the old man resumed, "I feel that my life is almost at its close; that my race is almost run." "Don't talk so foolish, father, you know that you will live many years yet." "Ah ! my daughter, I wish it were so, but I know it cannot be. And before I die there is something which I must tell you. Something which only myself and my God know, yet I feel, my darling, that when I have told you that you will turn away from your poor old father in disgust. You won't do that, Nellie ? Say that you won't do that." And the old man stretched his hands appealingly toward his daughter. "You have always been true and noble to me, father, and whatever you may have done I am sure that I will love you still," replied the girl taking the old man's hands in her own. They sat in silence for some moments but at length the old man began: "Having started out in life under favorable circumstances, it was not long until I had made a name for myself. At a quite early age I became cashier in the bank then run by Howard & Rawlston. My mother and father were proud of their son. He was an honor and joy to them. Soon my name became a by-word for honesty and integrity. But not so with my elder brother Dick. On the contrary, Dick was a wild sort of a chap. The old folks never mentioned his doings excepting when things had gone so far that we could not bear them any longer. Time after time father had gotten him out of one scrape only to find that he had gotten into another. At last it came to a crisis and when father had given poor old Dick his last chance, he ignominiously failed. Then father left him shift for himself. I really pitied my brother often, believing that we THE GETTYSBURG MERCURY. 59 did not fully understand him. For I knew that at heart he was a noble fellow. " Year after year glided by, during which I met your mother and our friendship was eventually consummated in our happy marriage. At length, one day, I was shown a chance by which I might make my fortune. I invested. Then came the crash. What should I do ? I needed money. An idea came to my mind, but I would not listen to it. No, I had lost my all but I was still honest. " Oh ! how many sleepless nights I spent. Oh ! how many days of torture I lived through, no one will ever know. And then to cap the climax you were born. There were three mouths to feed now, what should I do? After much delibera-tion I resolved to give way to the thought which had come into my mind, and make of myself a criminal. I was surprised to see with what complacency I arranged my plan. Really, I was astonished with myself. " I waited with impatience the fatal day. It came at last, bringing with it rain and a high wind. A very suitable time for my opprobrious project. After the business hours of the day were over I went home, ate my supper, and told your mother I must go out on business. This being a frequent oc-currence did not surprise her in the least. 'About midnight, muffled in a long coat, I made my way to-ward the bank. The rain was falling fast. No one was on the streets. All the better for me. At length I stood on the bank steps; my heart almost failed me. No, I would not turn back, I had made my resolve and would stick to it. I took out my keys and soon had the door open. It was only the work of a moment to get to the safe and open it. Quickly taking out ten packages of bills, each containing ten one thousand dollar bills, I put them into a bag which I had brought with me for that purpose. Ah, I was rich once more, but the bank! The bank was ruined, but what cared I for that, I had gone too far to turn back. The bank must look out for itself. "In a few moments I had the safe closed and was soon on the outside. I hastily looked up and down the street. No one 6o THE GETTYSBURG MERCURY. was in sight. I started quickly up the street. Soon I was at the corner and just as I turned around it I bumped into a man coming in the opposite direction. He muttered something about people looking where they were going. We looked at each other, my God! It was my brother Dick. He did not apparently recognize me, or if he did he did not care to let me know it. "I was soon at home and after having put the bank notes in a safe place turned to my bed to spend a sleepless night. ******** "The next day the town was wild., The robbery had been discovered. The bank was on the verge of ruin. Detectives were sent for, but they could find no clue. The robbers had left not the slightest trace of their identity behind. "A few weeks after, one of the parties believed he had traced the crime to me. He as much as told me that I had done it. What should I do ? Was all my work for nothing ? I must prove an alibi by all means, but how ? That was the question. "The directors of the bank were in meeting. I was there against my will. I was to prove to them that I had had no connection with the robbery whatever. If I failed in this I should be handed over to the authorities in the morning. I was almost frantic with fear. I believed myself lost. I had been away from home that night and they knew it. Try as I would, I could not think of any plausible thing to tell them. "Many questions were asked me, and I was given a chance to prove that I was not near the place of crime. But it was of no avail. I could not do it. I was doomed. At length Mr. Howard arose and looking squarely at me said, 'John Gilford, we have given you a chance to clear yourself. You have failed. Yet you stoutly maintain your innocence. We wish to believe you. I wish to God I could do so. But if you are not guilty, who is?' "Not a sound was heard. The perspiration was trinkling down my face in large drops. The fatal moment had come. THE GETTYSBURG MERCURY. 61 All eyes were riveted upon me. I resolved to confess, to tell them all. I was just about to answer when 'I am' came the answer in a clear and distinct voice. We all turned and there standing in the doorway was a man, worn and haggard-looking, and that man was my brother Dick. "I tried to see Dick during the trial but he would not let them admit me to see him. All too soon the trial was over, and Dick was sentenced to twenty years in the State prison. But the poor boy did not last long. The next year we buried him in the cemetery on the hill. He had fallen a victim to typhoid fever, contracted shortly after he entered the prison. "My darling, what years of torture I have gone through since then no one can realize. What remorse and anguish have filled my soul God alone knows. But I was a coward then. I could not confess and clear him, and Dick, poor boy, did it for myself and your mother. He loved your mother, Nellie, and he would not see her disgraced." The old man in his earnestness arose, stretched his hands toward his daughter : "You forgive me my child ? You will love—you will love—me—still ?" He tottered and fell to the floor. Quickly his daughter was by his side. "Speak to me, father," she cried, "speak to me." She felt at his heart. It had ceased to beat. No, he would speak no more. He had gone to his God. His race was run. He had gone to join the Black Sheep. w. A. G. 62 THE GETTYSBURG MERCURY. ESSAY-WRITING AS A COLLEGE DISCIPLINE. N. R. WHITNEY, '06. THE end for which men come to college is to gain a lib-eral education. To attain this end it is necessaiy to make use of some means besides that of poring over text books. These means are to be found especially in literary-work. This must not be understood as implying that the knowledge gained from text books is of secondary importance. On the contrary such knowledge is of primary importance, for one must have thoughts worthy of utterance before he begins to write; and the knowledge gained from a course of study is such as to suggest these thoughts. Besides text books we have access to another source of in-formation. This is found in the reading of good literature. When a person reads a book properly it is not the thoughts of the author that impress and benefit him so much as it is the ideas suggested to him by the book, but enlarged and converted into thought by his own brain. We never truly appreciate a book or its author until we possess ourselves of the facts he had and then strive, by our own mental powers, to arrive at the same conclusions at which he did. Reading, in addition to furnishing thoughts, will give one an ideal of the proper literary form and thus serve a two-fold purpose. The ability properly to express one's thoughts is an accomplishment of no mean worth and will be found of great value in whatever occupation he may engage. Language is but the garment of thought. Good taste is just as evident in the selection of language as in dress. It is man's nature to wish to communicate his joys and his sorrows to others. His joys are never half so enjoyable as when shared with others, and his sorrows never so heavy and depressing as when borne alone, hidden in the depths of his own heart. So in all his experiences he feels the impulse to communicate them. Language, either written or spoken, is the means by which he makes known his innermost feelings THE GETTYSBURG MERCURY. 63 and desires, hence we see the value of this practice in express-ing thought. The ability to communicate with others is not restricted to man alone. The lower animals also have some means of communicating with others of their kind, and as we advance in the scale of intelligence and civilization this means of intercourse becomes more perfectly developed. In fact we have come to gauge the degree of the civilization of a people by its literature. In studying the history of the Middle Ages we regard the revival of learning as the chief instrument or agent in dispelling the darkness of ignorance and superstition, and awakening the human mind from its long sleep to witness the dawn of a new day in the world's history. The expression and progress of this intellectual revival is found in the literature of that period. Thus literature is synonymous with enlighten-ment and education. This being true, practice in literary work is a necessity to a liberal education. Exercise in this branch of college work will gain for one the habit of thinking logically and of arranging his thoughts in the most effective manner. It will increase our vocabulary and improve our diction. The reading necessary to this work will enlarge our fund of general information and develop the aesthetic side of our nature. If one attempts to write a descriptive article, the necessity of observing more closely his surroundings will be forcibly impressed upon him—it is truly amazing how little one sees in comparison with what there is to be seen all around him. Thus, looking at the matter from every side, one must be conscious of the great benefits to be derived from this work. It is true that it requires a great deal of time and effort, but the results will prove it to be a profitable investment. Bacon has said, "Reading maketh a full man ; writing an exact man," to which we might add, and together they make a liberally edu-cated man. 64 THE GETTYSBURG MERCURY. A SOLILOQUY. B. A. STROHMKIER, '06. TEJTAVE you ever been off with a college team— ■^■*- With a basket-ball, base-ball, or football team, When your spirits were high and your heart was light, And your soul bubbled over with hopes all bright? Say, have you? Have you ever thus gone from your college home Like the legions that marched out of ancient Rome, Full of confidence born in a brilliant past, Gone to war with a foeman that stands aghast? Say, have you? Have you entered the land of the foe and felt All at once, at Uncertainty's shrine you knelt, When you heard the wild crowd giving hostile cheers And the young vulgur rabble hurl stinging jeers ? Say, have you? Have you girded your lions for the coming fray Thinking still that your prestige will win the day ? Have you heard the shrill, referee's whistle blow When, relieved, in to conquer or die you go? Say, have you ? Then alas! has your prestige and fame dissolved Like the mist into air by the sun resolved ? Have you lived not to glory, but groan.in pain, While the ignoble foe sings the victor's strain? Well, I have. Of a truth it is bitter to taste defeat; It is sweet to be feared as unconquered, unbeat. But in all the wide world, and in any age Who can find such a one writ on history's page ? Say, can you,? THE GETTYSBURG MERCURY. 65 When Ambition appeared, then great Caesar fell; It was Carelessness sounded vast Rome's death-knell; And Napoleon met with his Waterloo When he least was afraid. Can it be it's true ? Say, can it ? Then remember the lesson, and hold it tight: It is power not prestige that wins the fight; And defeat now and then is a wholesome thing That conceit, too high flown, back to earth will bring, For a man's but a man, that withal he's done, Though there's many a man thinks he's more than one. Say, do you ? THE YOUNG SINGER. He sang the charge song of the Guard A mad, wild fever seized me. He crooned a mother's cradle-song ; What far fond dreams it weaved me ! With bursts of laughing opera airs Tumultuously he'd wake me; And through a flaunting Gypsy dance His tripping voice would take me. He sang of love, my blood caught fire, For lo ! soft hands caressed me. He sang of death ; a calm cold breath With mystic power oppressed me. He sang, but now his voice is still. Why should his memory grieve me? For in the spirit of his songs He lives, he ne'er shall leave me. —The Monthly Maroon. 66 THE GETTYSBURG MERCURY. THE INFLUENCE OF THE NOVEL. J. EDWARD LOWS, '06. THIS is an age of education, and the present generation is a generation of readers. Illiteracy, at least in the most pro-gressive countries, is no longer the rule, but the exception. Since education has become so general, it is hard to find a man, who has gone beyond the purely elementary stage of mental train-ing, who is not somewhat familiar with the literature of his mother-tongue. There is a class, often referred to as the read-ing public, who compose the material for the newspapers, magazines and books. Since literature is a subject with which so many are inter-ested, it might be proper to inquire what particular branch of literature is the most powerful and far-reaching in its effects. The answer, I think, is not hard to find ; it is the department of prose fiction. It will doubtless be readily considered that the novel is at least the most popular kind of writing. There are reasons for this. For to appreciate poetry properly often requires no small degree of culture, if not, indeed, a special cast of mind. Not every-body enjoys reading history, be it ever so graphi-cally portrayed. There are few who do not enjoy reading a good story and who cannot appreciate, in some degree at least, the work of a master-hand in this department. Who does not follow with breathless interest the vivid narrative of Scott ? Who does not laugh at "Mr. Pickwick," the inimitable creation of Charles Dickens ? Or again the vividly portrayed story of "Rip Van-Winkle," written by Washington Irving? It is safe to say that ten novels are read to every volume of poetry; a hundred to every volume of history. One great reason for the popularity of the modern novel is its realism. It is in this respect that it is so very different from its prototype, the romance of the Middle Ages. The hero of the Medieval romance was generally a king or knight, an impossible creature, who was the very embodiment of virtue and bravery. En- THE GETTYSBURG MERCURY. 67 chanted castles, witches, ghosts and spectres played a promi-nent part in the plot. These went to make up a story so fan-tastic that it could have appealed to minds only the most imaginative and credulous. The modern novel, on the contrary, is decidedly realistic. "Robinson Crusoe," by some called the first English novel, is so well composed, that it is often hard to convince a boy. who reads Defoe's celebrated story that it is not gospel truth. Every cause can be best judged by the effect it produces and,, judging the influence of some of the world's greatest novels bjr the results they have achieved, it is beyond doubt that they have been most potent factors in the great work of moral re-form, and social progress. It was the publication of Dickens' "Nicholas Nickelby," that opened the eyes of the English people to the abuses existing in the public-school system, and its direct results was a radical change in that system. In "Oliver Twist" the evils in the system of poor-relief were pointed out. We turn to the United States, for the most re-markable effect a novel has ever produced upon the public sentiment. That novel was "Uncle Tom's Cabin," which a prominent Southern writer recently asserted was the cause of the Civil War. This may seem a little far-fetched, but it was at least one of the causes of the awful conflict between the North and the South. It has been predicted by certain writers, that there will come a time when the novel as a form of literature will cease to exist. They think that eventually everything in the form of a plot will have been so completely worked out that the new will be only a repetition of the old. This, it seems to me, is a foolish view. Solomon was doubt-less correct when he said, "There is nothing new under the Sun." But the fact remains that there have always been minds that could present the old in a new and attractive form. When the military hero has ceased to win the admiration of the ap-plauding millions ; when all the world has ceased to love a lover; when, in short, the human mind has lost the faculty of imagination; then, and only then, will the novel cease to live. 68 THE GETTYSBURG MERCURY. THE RURAL TELEPHONE. BRUCE P. COBAUGH, '05. THE telephone is one of the great factors of modern pro-gress. Now, it is a noticeable fact, and a deplorable one too, that, while miles of telephone lines stretch across the country, the farmer seldom avails himself of the benefits afforded by the telephone. Nor is it wholly through ignorance that he does not do this, for any intelligent man must recognize the usefulness of the 'phone; but the farmer must consider the cost of the telephone service, and in the stock companies the yearly rate is so high that he cannot well afford the expense. What the farmer needs is a line that will connect him with the market, and his neighbors as well, at a moderate expense. The question of the rural telephone has been successfully solved by the mutual company. By this is meant the entire ownership and operation of the line by the subscribers. In order to show that mutual control of a line is practical, the writer will state a few facts concerning a mutual line with which he is familiar. This line has been in operation for several years and has given good satisfaction. The residents of a certain community held several meetings to discuss the necessity of a telephone line. It was agreed that the telephone would be of advantage but that the cost was too great. This was based on the offer of a stock company, which proposed to place 'phones in the homes at a yearly rent of fifteen dollars each. This led to the suggestion of a cheaper method: the mutual control of the line, and accordingly a company of twenty subscribers was organized. The members of the company did as much work as possible in the construc-tion of the line, thereby restricting the cost to the minimum. The line when completed was ten miles long and connected a small town to a larger one. The total cost of construction of the line was twelve hundred dollars, or an average of sixty dollars per member. But new members were added at once and so the cost was lessened THE GETTYSBURG MERCURY. 69 greatly. Each member paid eighteen dollars in cash and the remainder in yearly payments of six dollars each till the line was paid for. At the end of his payments the subscriber owned a full share in the company and his 'phone as well. The yearly cost of operation was found to be not over two dollars per member. The line has later been extended by con-nection with another mutual line and by a rate free exchange of connection with a good stock company. The necessity of the 'phone is clearly shown by its many advantages. It brings the farmer into close touch with the markets. He can keep track of the fluctuating prices of pro-duce by ringing up his home dealer, for the business men are generally connected with a farmers' line. In this way some men have saved more than the cost of their 'phone. Then the telephone brings the people of a community into close contact. The farmer finds it rather more convenient and more pleasant to sit down to his desk and speak with his neigh-bor than go a mile to borrow an implement only to find it in use. Formerly it was a half-day's work to procure hands for threshing. By use of the 'phone it is done now in an hour. And in procuring assistance for all kinds of work, the 'phone is especially useful to the farmer. But we should not omit the social intercourse which the 'phone affords the farmer's home. This is probably one of the greatest advantages of telephone service. No need of braving a winter storm to inquire about the health of a sick friend. One great advantage is yet to be named : it is the time which the 'phone saves in summoning a physician. All physi-cians within reach of the line are connected with it. In many cases they have arrangements for night calls. The time saved in their arrival may save the-life of many a sufferer. These are only a few of the advantages of the rural telephone. Others could be named which would prove further the profit-able use of the 'phone and the comfort and pleasure as well which it affords the home. The farmer can well consider him-self fortunate in having the 'phone, by it a comparatively isolated life has been socially strengthened through a ready means of intercourse. 7o THE GETTYSBURG MERCURY. SHOULD A STUDENT KEEP HIS COLLEGE TEXT BOOKS ? C. EDWIN BUTI,ER, '05. THIS is a question every college man must meet, and that very early in his college course. Comparatively few men go through a course of four years at college without pur-chasing a number of text books. Everyone knows the neces-sity of them for a successful study and research, and if it is so essential to have them during the college life, why should they not be just as necessary afterwards, or what is the reason for parting with them ? There can be only one of two reasons : either the student has no use for them in later life, or the money he gets for them—which is generally a very small sum—is of more value than the books themselves. If it is proven that a student has need, and great need, of his books after he leaves college; and if it is proven that they are of greater value to him than any price he can obtain for them, then is it not clear that a student should keep his college text books ? It is the prevailing custom of the human race to have friends. Each person, no matter of what degree or station in life, enjoys the companionship of certain friends. Whether he be a doc-tor, minister, statesman, or common day-laborer, they are as necessary to his peace of mind and contentment as food and clothes are for the body. And what are books to the student, but friends? They help him over the rough places in his course and stand by him in all his need and labors. What he does not know they tell him. When he chances to go astray, they put him on the correct path. Verily, they are friends indeed as well as friends in his need. At least it does one a great deal of good to think of them as such. While seated in the class room many little notes and marks are made in those books that in later years are found to be a source of fond recollections. The memory of them will float through the mind as sweet incense. Hence they would be THE GETTYSBURG MERCURY. n worth the keeping for old times' sake, if there were nothing else to enhance their value. It matters not into what profession you enter, your college text books will prove themselves friends to you at many times. You will have need of them. Being thoroughly acquainted with their contents you can very readily turn to any subject which may have escaped your memory and refresh yourself in half the time and with thrice the ease you would find by con-sulting any other book. And back of it all, you have the authority which you have been prepared so well to defend dur-ing all your college course. The cost of college books now compared with former days is so small that the student of moderate means finds it within his power to retain them even for his whole life and then hand them down to his children, from whom they could not be pur-chased for ten times their value. When you purchase your text books you pay full value for them, and if you sell them to another student, you cannot receive more than that, and gener-ally but half as much. ' They have become endeared to you by frequent use, and like old friends you dislike parting with them. The price you paid for them is incomparable with the value of them to you now. Even should you never have any cause to use them, are not the recollections they recall worth the cost? Any man who should dare to insult you by offering to buy your friends would receive a blow from you that would com-pensate him in full for his audacity. Why then should any college man misusing or offering you a mean price for your books not receive as much or more? Fellow-students, keep your text books ! Under no circum-stances barter them away for a mess of potage. They will prove a monument of pleasure more enduring than brass and which the countless succession of years cannot wear away. You will love them in later years as you do no other books, and curse the hand that dares to misuse them. Honor your college career, your library, and your home, and take with you the joy and comfort of your old age, which may be found in your books, and which treasures should not purchase from you. THE GETTYSBURG MERCURY Entered at the Postoffi.ce at Gettysburg as second-class matter Voi,. XII GETTYSBURG, PA., APRIL, 1903 No. 2 Editor-in-ch ief LYMAN A. GUSS, '04 Exchange Editor M. ROY HAMSHER, '04 Business Manager F. GARMAN MASTERS, '04 Asst. Business Manager A. L. DIHENBECK, '05 Associate Editors M. ADA MCLINN, '04 BRUCE P. COBAUGH, '05 C. EDWIN BUTTER, '05 Advisory Board PROF. J. A. HIMES, LITT. D. PROF. G. D. STAHI,EY, M.D. PROF. J. W. RICHARD, D.D. Published each month, from October to June inclusive, by the joint literary societies of Pennsylvania (Gettysburg) College. Subscription price, one dollar a year in advance; single copies 15 cents. Notice to discontinue sending the MERCURY to any address must be accompanied by all arrearages. Students, Professors and Alumni are cordially invited to contribute. All subscriptions and business matter should be addressed to the Busi-ness Manager. Articles for publication shoidd be addressed to the Editor. Address THE GETTYSBURG MERCURY, GETTYSBURG, PA. ■ THE REASON WHY EDITORIALS. Scientists tell us that in this world of ours all is strife. Of all the forces in the universe every one is antagonistic to every other. The domin-ating and controling are eternally being opposed by the minor and subordinate. All is constant strain. In the physical world the animating energies of nature are continually work-ing counter to one another. Although there is interpenetration yet there is resistance. In the lowest forms of life, in the smallest microcosms, there is unrelenting conflict. In a higher grade we find the same warfare exemplified in the continued existence of the most capable. Finally the antagonism finds its culmination in the great struggle for existence common to the race. THE GETTYSBURG MERCURY. 73 Even as this is the climax, so it is likewise the point of demarcation. Success now crowns the efforts of the strong ; failure those of the weak. Success! That for which all men hope. Strength ! The means by which they attain it. The latter is the cause, the former the effect. The inference is ready. The effect is the necessary consequential of the cause, but let it not be supposed that the strength incident to success is that typical of a Cyclops, or that symbolic of a Hercules. Rather it is that kind which has been evinced by the master-minds of all ages—intellectual strength. And this is the reason why men go to college ; to attain intellectual power, to cultivate brain-energy, to discipline mental vigor, to learn to appreciate the good, the beautiful and the true, to exalt their being in every way tending to symmet-rical development and, in short, to bring out all that is worth the effort in self. But too often, alas, do college men fail to realize the vitality of their situation; they neglect to seize circumstance and to clinch with time, pregnant with the possibilities of future great-ness. Too frequently is the collegiate life considered one of imposing task work, a mighty preponderance of labor over-shadowing the student. Hence his constant aim is to elimin-ate it, not by conquering it, in which case the law of compen-sation yields ready returns, but by shirking it, whence comes only a void which the craving of later years will seek in vain to satisfy. Instead of surmounting obstacles he shuns them, instead of trodding boldly over the rocky places he rides over them, while his companion plods. But the tortoise beat the hare at the finish. This is the reason why some college men are, and forever will be, in the great but glorious struggle for existence. Their lot must ever be commonplace. They can-not rise above the common level of humanity. The scholar must overcome, not surrender, must conquer, not submit, and must take advantage of all advantages. As Winter, with his cold and stormy winds takes his departure, Spring appears before us in all the beauty of awakening life, and if there is one place especially favored with a beautiful Spring-time it OPPORTUNITIES OF SPRING. 74 THE GETTYSBURG MERCURY. is the country surrounding Gettysburg. Not only do the climate and natural contour of the country with its hills, woods and creeks make it pleasing, but the avenues over the battle-field furnish ideal walks for recreation hours. For the lover of natural scenery this country furnishes a magnificent prospect with charming color effects. To the botanist it gives a most varied flora. The country is also full of birds. Many rare kinds may be found by the close observer. One of the stu-dents has counted thirty different kinds of birds from his win-dow already this Spring. For the student of geology the land formations will repay any attention given them. And if one unfortunately should have no taste for any of these things he can at least study the history of his country in the many mon-uments and tablets erected over the battlefield. Rarely does one find a place so inviting to the man who wishes to increase his store of general knowledge; and these delightful spring days furnish time to make use of the opportunities. Instead of a spring fever that gives one a desire to loaf and neglect all his work let him contract a fever for making use of what Gettysburg and her surroundings offer him in the above men-tioned lines. THE TRUTH FOR In all colleges there exists a spirit of mis- ITS OWN SAKE, chief and diablerie. No college is without it; none can be without it. It is peculiar to the college world. As such it can scarcely be called an infection, yet it is in the atmosphere, and may be said to be an all-pervading character-istic of every collegiate community. The infusion of this unavoidable, yet not always desirable, element in the student body often finds its manifestation in some overt acts on behalf of its most arduous enthusiasts, rang-ing even from the quite insignificant to the violent, but for the most part in our own college this diablery has existed only in a dormant state, and its most ostentatious expression has been, excepting extremely rare cases, of a mediocre kind. Therefore, when in its mild form it so impels a few students to commit a mischievious act of harmless and unimportant con-sequences, resulting in nothing but a slight inconvenience to THE GETTYSBURG MERCURY. 75 the usual routine of college affairs, why should it be enlarged upon to such proportions and amplified to such an enormity as was the case in the recent chapel disorder? Such misstatements as appeared rife and rank in the city papers a few days ago cannot help but redound to the degredation of the good name of the college. May not our reporters be more considerate in noting details? May we not have more of the truth for its own sake ? ALUMNI REUNIONS. As the spring term opens we gradually be-come aware of the approaching end of the collegiate year. Then naturally our minds turn to the events which always take place at such time and the abundance of pleasure derived from their occurrence. In other words, we begin to think about commencement and its attendant circum-stances. This time is undoubtedly the most enjoyable time of the year, but its success is only made possible by the presence of the students, in the first case, and by the alumni, in no less degree, in the second. One of the best means perhaps of per-suading the congregation of a large -number of alumni is by class reunions. The class spirit never dies out in the breast of the college man, and if he can come to his alma mater with the expectation of meeting old-time friends and class-mates, the chances of his coming, no doubt, will be greatly enhanced. The class spirit, redoubled by the college spirit, would certainly act as a powerful stimulus or persuasion in inducing the alum-nus to visit the scene of his college days. It is to be hoped that we may have several class reunions at least during the coming commencement week. Now is the time to arrange for them. EXCHANGES. The editor of the average college literary monthly is usually at a loss for material to make the magazine truly interest-ing to all its readers. Several of our exchanges seem to have struck the proper means of awaking interest, in publishing 76 THE GETTYSBURG MERCURY. articles on travel and foreign lands, written by recent graduates. "Random Sketches" in The Otterbein Aegis was written by an alumnus travelling in Europe. The Swarthmore Phoenix contains an article on "A Journey to the Second Cataract of the Nile" and another on "University Life Abroad," written by a graduate of Swarthmore, who had taken a course in the Ger-man Universities. Such contributions certainly add to the in-terest and value of a college monthly. There is the danger, however, that the true object of a college paper, which con-sists in securing literary contributions from the students, may thereby be neglected or forgotten. The Pharetra comes out in a very pretty blue and white dress with the representation of a demure college maiden on its cover page. We find several delightful storiettes in the last number; and may say that the paper is characterized by a general tone of pleasantness rather than by any philosophic traits. "Tell a tale of troubles March wind and April rain, Second term has ended Marks are here again— Sing a song of quizzes, Are we to take them all? Reports they'll soon be reading, How great may be the fall!" —Maryland Collegian, The Mountaineer has again devoted the greater part of her exchange column to a pleasant criticism of our former editor. We agree with one of our exchanges in saying that our col-league of Mt. St. Mary's should not have blamed the MERCURY representative for words that were not his; and that he should reconcile his preaching with his practice. We sincerely hope that our "smoky" (?) article will cease to inflame the wrath of our neighbor. May we add our regrets that The Mountaineer of last month has not arrived in time to be reviewed. Among the influences that tend to corrupt our speech there is none more pernicious than the play upon words. It is with THE GETTYSBURG MERCURY. 77 some surprise then, that we find an article entitled "A Defense of Shakespeare," in one of the college papers, which ends with the following paragraphs : "In the second place, why should anyone who loved the name of BACON SO lose all sense of his own dignity and all respect for his own good name as to give a play of "his own make" by the name of "Ham-let." "Now I hope I have made myself clear and vindicated my client. If I have not, this has been 'Love's Labor Lost'— yea, even more ! it has been 'Much Ado About Nothing.' This, however, is a serious matter; it is no 'MidsummerNight's Dream' but a plain 'Winter's Tale.' Take it ^As You Like It' but remember All's Well That End's Well.' " EASTER LILIES. Sweet emblems of a purity unknown to earth, They wake the soul of man to aspirations fair, And fill the palace—aye, the cot of meanest worth— With fragrance like the incense of an angel's prayer. So fragile all, so weak, they seem a tempting prey To every hostile gale—each hand untaught of ruth; But ah ! the spoiler e'en should know that in the day That beauty dies, the world must die to love and truth. Fit consorts these of faith and prayer and holy praise; Mute worshippers and witnesses of Him above, Whose skill can wed to matchless glory simplest grace, And veil in wondrous art the mysteries of love. —University of Va. Magazine. The Monthly Maroon has a poem to Robert Louis Stevenson as its frontispiece. One of the best features of this number is the well-written paper on Stevenson, depicting the life and character of this Scottish author. "Unto the End" is a beau-tiful story; the author portrays an ideal love which seems none the less real for its beauty. Some of the shorter stories are of a bravado character, but "The Cub-Errant" depicts a phase of college life seldom represented. 78 THE GETTYSBURG MERCURY. Quite a number of the exchanges this month contain "Char-acter Sketches" of different great men or characters in fiction. We refer the reader particularly to "Francis Parkman : a Study-in Success," in the Nassau Literary Magazine ; and "Mr. Jack Hamlin," a study of one of Bret Harte's heroes in the College Student. This is a most commendable kind of essay-writing, and every student should try his ability along this line. The Medico-Chirurgical College of Philadelphia, DEPARTMENT OF MEDICINE Offers exceptional facilities to graduates of Gettysburg College, especially to those who have taken a medical preparatory or biological course. The instruction is thoroughly practical, particular attention being given to laboratory work and bed-side and ward-class teaching. Ward-classes are limited in size. A modified seminar method is a special feature of the Course. Free quizzing in all branches by the Professors and a special staff of Tutors. The College has also a Department of Dentistry and a Department of Pharmacy. All Gettysburg College students are cordially invited to inspect the College and Clinical Amphitheatre at any time. For announcements or information apply to SENECA EGBERT, Dean of the Department of Medicine, 17th & Cherry Streets, PHILADELPHIA, PA. tfrjp, \\ \ Co. 140-144 Woodward Avenue, DETROIT, MICH. Send for Catalogue and Price List- Special Designs on Application, Manufacturers of high grade Fraternity Emblems Fraternity Jewelry Fraternity Novelties Fraternity Stationery Fraternity Invitations Fraternity Announcements Fraternity Programs PATRONIZE OUR ADVERTISERS. ^m«*mw«««w*«»mw*««««w«m«*«w««««« AMOS ECKERT Latest Styles in HATS, SHOES AND GENT'S FURNISHING .Our specialty. WALK-OVER SHOE AMOS ECKERT Prices always right The Lutheran puMigfjing {louse. No. 1424 Arch Street PHILADELPHIA, PA. Acknowledged Headquarters for anything and everything in the way of Books for Churches, Col-leges, Families and Schools, and literature for Sunday Schools. PLEASE REMEMBER That by sending your orders to us you help build up and devel-op one of the church institutions with pecuniary advantage to yourself. Address H. S. BONER, Supt. FAVOR THOSE WHO FAVOR US. E.C.TAWNEY Is ready to furnish Clubs and Boarding Houses with . Bread, Rolls, Etc., At short notice and reason-able rates. Washington & Middle Sts., Gettysburg. Shoes J^epaifed J. H- BAKER, 115 Baltimore St. near Court House. Good Work Guaranteed. J. W. BUMBAUGH'S City Cafe and Dining Room Meals and lunches served at short notice. Fresh pies and sandwiches always on hand. Oysters furnished all year. 53 Chambersburg' St. mm mmm m m. 3 :V\= :**: :\*= A*= A*: - : -\\= A\= A^ -V*: =VX= I U-PI-DKE. A new Co-cd has alighted in town, U-pi-dee, U-pi-da! In an up-to-datest tailor-made gown.,U-pi-de-i-cla ! The boys are wild, and prex is, too, You never saw such a hulla-ba-loo. C HOKUS. — U-pi-dee-i-dee-i-da! etc. Her voice is clear as a soaring lark's, And her wit is like those trolley-car sparks ! When 'cross a muddy street she flits, The boys all have conniption fits 1 The turn of her head turns all ours, ton. There's always a strife to sit in her pew; 'Tis enough to make a parson drunk, To hear her sing old co-ca-che-lunk ! M The above, and three other NEW verses to U-PI-DEE, Cl/fl antl NEW WORDS, catchy, uo-to-date, to many Tl others of the popular OLD FAMILIAR TUNES; be- Ph> sides OLD FAVORITES ;nnd also many NEW SONGS. fTff SONGS OF ALL THE COLLEGES. jfbji Copjriciit. Price, $r.jo, postpaid. IPOO. ULU HINDS & NOBLE, Publishers, New York City. ! ff ff Schoolbooks of all publishers at one store. } n*pv7 r«z A*: **= Act= :\*r :**= z\^= =«r =**=^A\= r _C^_JC^ JC J^ _c _e^ _c^ i m PI mm PI PI mmm PI 50 YEARS' EXPERIENCE TRADE MARKS DESIGNS COPYRIGHTS AC. Anvono sending a sketch and description may quickly ascertain our opinion free whether an invention is probably patentable. Communica-tions strictly confidential. Handbook on Patents sent free. Oldest agency for securing patents. Patents taken through Munn & Co. receive special notice, without charge, in the Scientific Jftnerican. A handsomely illustrated weekly. Largest cir-culation of any scientific journal. Terms, $3 a year; four months, $1. Sold, by all newsdealers. MUNN & Co.36,Broadwa^ New York Branch Office. C26 F St., Washington, D. C. GO TO. HARRY B. SEFTON'S (Barber (Shop For a good shave or hair cut. Barbers' supplies a specialty. Razor Strops, Soaps, Brushes, Creams, Combs, etc. Jfo. 38 Baltimore St. GETTYSBURG. You will find a full line of Pure Drugs and Fine Stationery at the People's Drug Store Prescriptions a specialty. / PATRONIZE OUR ADVERTIZERS. FURNITURE Mattresses, Bed Springs, Iron Beds, Picture Frames, Repair Work done promptly. Under-taking a specialty. * Telephone No. 97. S. IB- Bendei 37 naltimor St., Gettysburg, Pa. THE STEWART & STEEN CO. College EngTCLvers and, (J?Tvnters 1024 Aroli St., Philadelphia, Pa. MAKERS AND PUBLISHERS OF Commencement, Class Day Invitations and Programs, Class Pins and Buttons in Gold and Other Metals, Wedding Invitations and Announcements, At Home Cards, Reception Cards and Visiting Cards, Visiting Cards—Plate and 50 cards, 75 cents. Special Discount to Students. N. A. YEANY, Gettysburg College Representative. 4. §. Raiding & §ros., Largest Manufacturers in the World of Official Athletic Supplies. - Base Ball Lawn Tennis Golf ield Hockey Official Athletic Implements. Spalding's Catalogue of Athletic Sports Mailed Free to any Address. A. G. Spalding & Bros. NEW YORK - . CHICAGO - - DENVER - - BUFFALO - - BALTIMORE WE RECOMMEND THESE FIRMS. The Pleased Customer is not a stranger in our estab-lishment— he's right at home, you'll see him when you call. We have the materials to please fastidious men. J. D. LIFPY, 2XEe:re:iia.n.t Tailor, 29 Chambersburg Street, GETTYSBURG, PA. CITY HOTEL, Main Street, - Gettysburg, Pa. Free 'Bus to an from all trains. Thirty seconds' walk from either depot. Dinner with drive over field with four or more, $1.35. Rates, $1.50 to $2.00 per Day. Livery connected. Rubber-tire buggies a specialty. John E. Hughes, Prop. THE PHOTOGRAPHER Now in new Studio 20 and 22 Chambersburg Street, Gettysburg, Pa. One of the finest modern lights in the country. CMS. IBARBEHENM, THE EAGLE HOTEL E-^ZESIQIEEB Corner Main and Washington Sts. Dimg Stoi*e, 36 Baltimore St. HOT AND COLD SODA AND CAMERA SUPPLIES >l % rf

Issue 12.1 of the Review for Religious, 1953. ; Review t:or ~eligious Volume XII January December, 1953 Publlshed'at ~ THE COLLEGE PRESS Topeka, Kansas , "Edited by THE JESUIT FATHERS SAINT MARY'S COLLEGE St. Marys, Kansas REVIEW FOR RELIGIOUS is indexed in ÷he CATHOLIC PERIODICAL INDEX ¯ The C rt:husi ns Jerome Breunig, S.J. ~"HE centuries-old Carthusian Order is breaking ground in the | NewWorld and the eyes of America are watching with interest. Through the generosity of a benefactress and with the approval of the Bishop of Burlington, the Most Rev. Edward F. Ryafi~, a pio-neer band, consisting of two Carthusian priests and two lay brothers with some Americancandid~ates, has established the first ~ommunity at Sky Farm near Whitingham in the Vermont hills. The very name Carthusian is pronounced, with reverence on Catholic lips, and in .many minds it represents the ultimate in austerity and deep spiritual-ity. The coming of the Carthusians brings many questi~ons to mind. Is there place for them today? Aren't they passe, a respected' relic of the past? Just how old are they? Who founded them and why? Do they differ from the Trappists? What do they do? What did they do? How do they live? Is it true that they do not eat meat, that they do not heat their rooms, that they always wear a hairshirt? Are there Carthusian nuns? Many of these and similar questions are answered in the Apos-tolic Constitution of Pius XI, Umbratilem, in the booklet, The Car-thusian Foundation in America, and in tw~o recent books that com.- plement each other: The Cartbusians, which gives a detailed factual' description ,of their life, and The White; Paradise, which is a glowing account of his visit to the chartethouse ~it La Valsainte in.Switzer-land by the gifted autho£-conv~rtI, Peter van der Meer de Walcheren. Mo~t of the information in this article is taken from these four sources. Any questioning of the validity; and modern relevance of the Carthusians should be cut short by Umbratilem, the Constitution issued on July 8, 1924, when the Statutes of the Carthusian Order were. approved in conformity with the new dode of Canon Law. This important document on the contemplative life states clearly at the, outset that Carthusians h~ive chosen the better part, and holds up their life to the, admiration and imitation of all. ".All those, who, according to their .rule~ lead a life of solitude 'remote from the din and follies of" the world, and who not only ~3 JEROME BREUNIG Reoiew for Religious assiduously cbntemplate the divine mysteries and the ~ternal truths, and pou~ forth ardent.and continual prayers to God that his king-- dom may flourish and be daily spread more widely, but who also atone for the sins of other men still more than for their own by mortification, prescribed or voluntary, of mind and body--such indeed must be said to have choser~ the better part, like~ Mary of Bethany. "For no more perfect state and rule of life than that *can be pro-posed for men to take up and embrace, if the Lord calls them to it. Moreover, by the inward holiness of those who lead the solitary life in the silence of the cloister and by their most intimate union with Gbd, is kept brightly shining the halo of' that holiness which the spotless Bride of Jesus Christ holds up to the admiration and imita- ~tion of all." The document also mikes it clear that there is need for Carthu- .sians today. "For, if ever it was needf_ul that there should be ancho; rites of that sort in the Church of God it is most specially expedient nowa'days "when we see so (nany Christians-living without a thought for the things of the next world and utterly regardless of their eter-nal salvation,° giving rein to their desire for earthly pelf and the pleasures of the flesh an'd adopting and exhibiting publicly as well as in their private life pagan manners altogether opposed to the Gospel. ¯ . . It is, besides, easy to understand how they who assiduously fulfil the duty of prayer and penance contribute much l~ore to the increase of the Church and the welfare of mankind than those who labo~ in tilling the Master's field; for unless the former drew down from heaven a shower of divine graces to water the field that" is being tilled, the evangelical laborers would reap forsooth from their toil a more Scanty crop." The Founder An authentic hunger for God led a diocesan priest-educator in the eleventh century to formulate a" way of life that h'appily blends community life with thelife of solitude and keeps the advantages of each form. This life was first put into practice in 1082 by the same priest and six companions at Chartreuse in the Alps of Dauphin~, in Southern France, and endures to our day. From the extant r~cord of tributes after his death, this priest, whom we know as St. Bruno, was one of the great men of his time. Besides noting Bruno's talents as a preacher, writer, and educator, these tributes single out three vir-tues for which the saint was conspicuous: spirit of prayer, extreme January, 1953 THE CARTHUSIANS mortification, and filial devotion to Our Lady, virtues also conspicu-ous in his Order. Born in Cologne, St. Bruno (1030-i l~J)'studied at the episco-pal school at Rbeims. After his ordination he remained at this school for 25 Years as '.teacher~, principal, and "diocesan superintendentl) of schools. After a short term as chancellor of the diocese he evaded the efforts of the clerg~ to make him their bishop by "~scaping" to Chartreuse in 1082. In .I090 Pope Urban II called his former teacher, St. Bruno, to Rome to be his counsellor. The orphaned community wavered in their vocation for a time and later even deserted by.following their founder to Rome, but after a year they returned to their hermitages at Chartreuse. Though Sty. Bruno made the ground plan for the Carthusian Order, it was the fifth general, Guigo the Venerable (1109-1136) wh6 xvrote the Consuetudines, the first Statutes of the Order. "The Consuetudines are the Carthu-sian gospel, Guigo our evangelist and Saint Bruno our founder and lawgiver" (The Carthusians, 17). The Life of Solitude In Rome is a famous statue of St. Bruno by~Houdon. It is so lifelike, the comment is: "It would speak if his rule did not compel him to silence." Silence and solitude, so essential to the Cartbusian life, are insured by providing each monk with a separate hermitage consisting of four distinct rooms and an enclosed ghrden plot. There is a storeroom and work shop, usually on the first floor, and, above, an ante-chamber called the Ave Maria, because it honors a statue of, Our Lady, and an "'inner chamber" or living room. A private wash-room is also provided. In the cell proper the monk has a prayer-stall, desk and book cas~, a bed, and a small table for meals. Except on Sundays and feast days the meals are brought to an opening in each cell. There is never any breakfast and m~at'is never permitted even in sickness. From September 14 to Easter the evening meal is cut down to a collation of dry bread and whatever is the most com-mon drink of the country. Penitential as it is; the diet seems to insure longevity rather than shorten life. The cell is the monk's "living toom." Except for community exercises and the occasional recreation periods the monk never leaves his hermitage. He lives for God and God alone. Here he devotes whole hours to study, to spiritual reading, and to prayer, including mental prayer, the part of the Divine Office not said in choir, the JEROME BREUNIG . Reoieto for Religious Office of Our Lady. and sometimes the Office of the Dead¯ Since "the harp needs a rest,", th~ monk relaxes from time to time with light manual work such as sawing wood for his fire, cultivating his gar-den. making religious articles, and caring for the hermitage. No siesta is permitted and the night's sleep is always broken into two periods of about three and a half hours each by the night Offce. The Comrnunit~ Life The community life which tempers the solitude provides a~ frame-work with a fixed daily'order and sustains the courage of each monk by mutual good example. 'jBrother helped by brother-makes a strong city." The main daily communal exercises are the chanting of the night Office and of Vespers and the conventual Mass. On Sundays and feast days the rest of the Office except Compline is-chanted, meals arc taken in the refectory, and there is a recreation period. Besides there is a weekly walk outside the enclosure.- ,This period is called, the spatiarnenturn and lasts about three and a half hours. Dom I.e Masson an outstanding general of the order'(1675~- 1703). says of this exercise: "It is only with the greatest reluctance that I excuse from the spatiarnentum, and then. on!y to tbe aged. So great, it appears to me. is the utility of this walk for good both of body and soul . More easily and willingly would I exempt a car-thusian monk from the night Office for some days, or from fasts, of th~ Order. than from the spatiarner~tum." (The Cartbusians. 62.) What They Did Onl.y eternity will unfold the~ contribution of the Carthuslan Order to~ the glory, ~: God- and .the salvation of souls. Even in recorded history the order is eminent in providing the Church with saints, beati, and saintly bishops, archbishops, and a few cardinals. Perhaps the greatest s!ng[e contribution is the'treasure of writings in ascetical and m~stical theology. The only wealth of any kind in a charterbouse was to be found in the library. Scbolarship'was always held in high esteem and the monks helped enrich other libraries as well as their own ldy providing both copyists and eminent writers. Besides St. Bruno,' who is said to have written bi~ famou~ commen~ ¯ tary on the Epistles of St. Paul when at Chartreuse, the list of writers includes Ludolf of Saxony, whose Vita Cbris~ti was so influential for centuries~ Dionysius the Carthusian called the Ecstatic Doctor, who has written more than St: Augustine; John Lansperg, who ~_~te of Devotion to the Sacred Heart before St: Margaret Mary l and Lau- danuar~t, 1953 THE CARTHUSIANS rentius Surius, whose Vitae still help supplement the work of the ~3011andists. The official document of the Church Ur~bratilem is quite articu-late about the contribution of the Carthusians to the. religious life. "In his great kindness, God, who is ever attentive to the needs and well-being of his Church, chose Bruno. a man of eminent sanctity, for the work of bringing the contemplative life back to the glory of it~ original integrity: To that intent Bruno founded the Carthusian Order. imbued it thoroughly with his own spirit and provided it with those.laws which might efficaciously induce its members to ad, ,vance speedily along the way of inward sanctity and of the most rigorous penance, to the preclusion of every sort of exterior, ministr) and office: laws which would also impel th~em to persevere with steadfast hearts in the same austere and hard life. And it is a recog-nised fact that through nearly nine hundred years the Carthusians have 'so wel! retained the spirit of their Founder, Father "and Law- , giver that unlike other religious bodies, their Order has never in'~o long a space of time needed any amendment, or, as they say, reform." The badge of the order is appropriate. It is a globe surrounded by~ a cross and seven stars, with the motto: Star crux dum votoitur orbis terrarum The cross remains firm while the world keeps spinning around. If, persecution is a mark of Christ's followers, the Carthusians can certainly, be identified. "They have persecuted Me. they will also persecute you.'" Three Carthusian priors .were among the proto-martyrs of Henry VIII: fifteen more mohks died on the scaffold or starved to death in prison during the English persecution which practically suppressed the order in that country.~ Spain pre-vented a Carthusian foundation in Mexico in 1559, compelled the charterhouses to separate from the order in 1784, and suppressed them in 1835. The, French Revolution was the greatest blow. In ",1789 there were about 122 charterhouses. Almost all,of-them were suppressed, first in France and then throughout Europe as the French armies over-ran the continent. The restored houses in France were again disrupted in 1901 as a result of the Association Laws. Tile. Italian houses were suppressed during the course of the Risorgimento. The Carthusian Order in 1607 had about 260 houses with 2,500 choir monks and 1,300 lay brothers and donn~s. At the pres-ent time there are 18 established charterhouses witil a total of over 600 members. There are four charterhouses in France, five in Italy and Spain, and one each in Switzerland, Jugoslavia, Germany, and England. 7 January, ) 953 The Carthusian Nuns In 1245 Blessed John of Spain,, Prior of,the Charterhouse of Montrieux, was ordered to adapt the Carthusian Rule for a group of nuns at the Abbey of Pr~bayon in Provence. Since then there have never been more than ten convents for Carthusian nuns. The nuns; live in private rooms not separate buildings, have two recreations a day, eat in a common refectory, and are not obliged to wear the hair-shirt. They spend eleven hours a day in prayer, meditation, and work, and are allowed eight hours, sleep. The nuns have always been distinguished for their austere sanctity and strict observance. Out-standing among them ar~ Blessed Beatrix of Ornacieux and St. Rose-line of Villaneuve. Both lived durin'g the fourteenth century. The body of the latter is still incorrupt. At present there are four con-vents for nuns, two in France and two in Italy. BOOKS ABOUT THE CARTHUSIANS The following can be obtained from The Carthusian Foundation, Sky Farm, Whitingham, Vermont: The'Church and the Carthusians. The teaching of Pope Plus XI as contained in the Apostolic Constitution Umbratilem; Introduction, translation and Latin text. Pp. 18. $.10. The Cartbusian Foundation in America. Pp. 24. With pictures and illustrations, $.25. The Carthusians: Origin --- Splrlt--Familg Life. First p~inted in 1924. Re-printed in 1952 by the Newman Press, Westminster, Maryland, Pp. 107. $1.75. The White Paradise. The Life of the Carthusians. By Peter van der Meer de Walcheren. Witha preface by ~Jacques Maritain. David McKay Co., New York, 1952., Pp. 91. $2~00. THEOLO~Cf DI~EST Theglogy Digest, a new publication edited by ' Jesuits at. St. Mary's College, St. Marys, Kansas, is for priests, religious, seminarians, and laity who are interested 'in present-day theological thought, but who perhaps find it hard to maintain and cultivate this interest. The Digest aims to help such readers to ke~p informed of current problems and developments in theology by presenting a concise sampling of current periodical writings in America and Europe. The digests-deal with the vari-ous branches of theological learning--Apologetics. Dogmatic Theology, Scripture, Moral Theology and Canon Law, Ascetics, Liturgy, and Church History--with emphasis on the speculative rather tbar~ the pastoral aspects of theology. Published three times yearly. Subscription price in U,S.A.] Canada, and coun-tries of Pan-American Union, $2~00. Foreign, $2.25. Send subscriptions to: Theology Digest, 1015 Central, Kansas City 5, Missouri. "So Trust in God as it:. ," Augustine G. Ellard, S.J. ! [AUTHOR'S NOTE: For nearly everything in this brief account I gladly and grate-fully acknowledge my indebtedness to the article by C. A. Kneller, S.J., "'Ein Wort cleshl, lonatius oon Logola,'" in the Zeitschri?t t~uer Aszese und M~stil~, 1928, 253-'257. There one will find a fuller treatment of the matter and the original texts.] ONE could hardly be familiar with modern spiritual literature and not have encounfered one or the other, or both, of these sayings attributed to St. Ignatius: "So trust in God as if all success depended on yourself, and not at all on God; but take all pains' as if you were going to do nothing, and God alone every-thing"; and the other: "S~ trust in Go.d as. if all success depended on Him, and not at all on yourself; but take all pains as if God were going to do, nothing, and you alone everything." Both rules have become commonplace. The firsl~, more paradoxical, form occurs in various editions of the Thesaurus Spiritualis Soci~tatis desu, an official collection of documents of prime importance in the spiritual formation of mem-bers of the Society and in the hands of all of them. This version was first published by the Hungarian Jesuit Gabriel Hevenesi (d. 17i5) in a little book entitled lgnatian Sparks. For every,day of the year he proposed an aphorism of St. Ignatius. They were to have some-thing of the effect, if we may use an anachronistic cgmparison, of a spark-plug upon one's daily life and fervor. The book rhust have been excellent: it went through dozens of editions, one of them being ~s late as 1909. This di'ctum, "So trust . .," is put down for January 2, a fact which suggests that in' Hevenesi's opinion it was one of the best of the maxims which he' found in St. Ignatius. The dictum has been censured as contrary to the Catholic doc-trine of grace. It implies, the objection runs~ that man carinot do anything, not even merit, toward his eternal salvation. But the maxim is not concerned with how divine and human activities are united. I~t purports to give a working rule on how to combine one's expectations with one's exertions. It has.also been argued that the saying does not make sense, and that therefore it could not have been uttered b'y St. Ignatius. In an article on "The Tensions of Catholicism" in ThoughtI 1. Thought (December, 1950), 630-662. AUGUSTINE ~. F.LLARD Reoieuv/'or Religious Father Andr~ Godin.states that Catholic hope can deteriorate in two different vfay:~. The first is.by way of "the rationalizing tendency: to march toward salvation with assurance and in a spirit of con-quest." The secohd is the "affective tendency: to attain salvation ~hrough fear and tremblirig.'; The true "Catholic equilibrium of "the two tendencies" is "to act as though all depends on God and to pray as though all depends on us." He notes that ."the formula is sometimes r~versed, but then it ,s~ems extremely banal.''~ Father Godin takes "this celebrated formula" to mean that in Christian action there should be both humility and hope, and in pra, yer anguish as wellas ardent appeal. It excludes both Quietism and Pelagian-ism. One's life becomes a unified whole, in which there are both "the tranquil certitude of Christian hope 'and the. anxiety of invocation in .prayer." . If one were perfectly united with God and as it' were identified with Him, one might well trust in God as if all success depended on oneself, that is, really, on God, and tak~ all ~pains as if. God were going to do everything, that is again, God and oneself co-operating with Him. ~Father Pinard de la Boullaye, in his Saint Ignace de Logolq Directeur d'Ames, quotes it in French translation. He ~ays that it was inspired.by the doctrine of St. Paul: "I planted, Apollos watered, but God gave the growth" (I Cor.3:7). It should warn us, he adds, not to be negligent in any way on the-plea that after all it is reallyGod who accomplisl~es things. But Father Pinard de la Boullaye seems to betray a sense that there is something wrong with this direction by supplementing it immediately with another "quota-tlon from St. Ignatius (and Hevenesi also) strongly emphasizing foresight and constant self-correction: "To plan in advance,, what one is going to do, and then to examine what one has done, are two of the most.reliable rules for acting r.ightly,''~ The counsel to trust in God as if nothing depended on Him, and to exert oneself as if one's efforts were to have no effect, seems indeed to be more than a paradox or an oxymoron: how understand it as something other than a perfect absurdity? One so advised might ask, "How am I to go about formulating such a trust? What is the point in doing something expressly acknowledged to be of no avail ?" Although this first form of the maxim is in every Jesuit's 2.Ibiil~, p: 64~. 3. Thesaucu~"Spiritualis Societatis Jeiu (Bruges, 1897); No. 9, p. 604.~ 10 ~la'nua~'~ 1953 So TRUST IN G6D Tbesaurus~ oddly enough it is not the one more Commonly heard, or encountered. One is more, apt~ to meet, substantially this advice:. "Trust in God as if everythifig depended on Him, and exeft yourself as if you were'doing everything by' yourself." Given "this contrary and more intelligible .turn, the principle is said to ha;ce been a favorite guiding rule of the late eminent Arch-, bishop John I~eland of St. Paul. However, with him it underwent a further minor change: "We ought to act as if everything depe'nded on us, and pratt as if everything depended on God." Praying is sub-stituted for trusting. One of the most famohs pulpit-orators of the last century, namely, the French Jes6it Xavier de Ravignan, distin-guished for the conferences he used to give in the Cathedral of Notre Dame, Paris, in advising some of his younger religious brethren how to prepare themselves for preaching, said: "Listen to St. Ignatius, " who gives us this'meaningful counsel, 'One must do all as if one were alone in acting, and one must expect everything from God as if one ¯ had done nothing.' " This form of the saying is very common' on leaflets given to .retreatants, on :religious-calendars, holy cards, and so on. Another slightly different turn given to it is this: "Let Us ;act as bravely as if we could d6 everything, and still abandon ourselves to Providence as if we ~ould do nothing." A person who hears, that St. Ignatius advises one to act a~ if everything depended on ~ne's self and then again 'as-if nothing at all depended on one's self, may rightly '.wonder what St. Ignatius really said. Reason for wondering is enhanced when one notices the long interval of time that elapsed between Ignatius and Hevenesi, namely, .150 years. If, too, one should try to. find the' original 'words of St. Ignatius in hi~ printed works or in other first-class sources, one's wonderment could become still greater. Neither the first nor the second form of this saying is a direct~ quotation from the saint. However, the substance or idea of toe ~econd form does occur repeat-edly in the documents written by him or by his contemporar{es about Hevenesi gives, as his authority the Bologna Jesuit Carnoli (d. 1.693), Who published a life.of St. Ignatius at Venice ~n 1680. In a chapter on the faith and hope of the saint he relates the follow-ing incident. Off a certain occasion Ignatius, accompanied by Riba-' deneira, a confidant and frequent companion of his, called on~ the Spanish ambassador in Rome, the Marquis de Sarria, ~nd met with a cool reception. Ighatius's suspicion ~as that the M~rquis was piqued AUGUSTINE (3. ELLARD . . Review for Religious because~ his influence with the Pope was not considered great and his intercession was not much in demand. Then Ignatius explained to Ribadeneira that thirty years earlier the Lord had taught him to employ all permissible means in the divine service, but not to build his hope upon them. Hence neither upon the noble Marquis nor upon any other creature would he base his confidence. Carnoli does not give his source. In fact at that time it was not in print. Now it is, namely Ribadeneira's work, De Actis P. N. lgnatii.* In No. 108, the pertinent place, Ribadeneira writes: "He said to me that he thought of telling him that thirty-six [sic] years ago our Lord had given him to understand that in. matters of His holy servic'e, he ought to use all the possible legitimate means, but then to place his confidence in God, not in those means." Ribadeneira himself wrote a biography of St. Ignatius, and in the account of this visit quotes him as saying: "I shall tell him [the Ambassador], an'd I shall say it plainly, that thirty years [sic] ago I 'learned from God that in doing the work of God, I should seek all helps, but in such a way that I consider my hope to rest, not in those aids, but in Godralmselr. . s In a letter to St. Francis Borgia St. Ignatius gives expression to the same thought: "Looking to God our Lord in all things . considering it wrong to trust and hope merely in any means or efforts by themselves, and also not regarding it as secure to trust entirely in God without using the help He has .given, since it seems to me in our Lord that I ought to avail myself of all aids . I have ordered . "6 I The same Ribadeneira wrote a treatise entitled "On the Method of St. Ignatius in Governing," and in it he says: "In the matters belonging to the service of ou~ Lord that he undertook, he employed all human, means to succeed in them, with as-much care and efficiency as if success depended on them, and" he confided in God and kept himself dependent on divine Providence as if all those other human means that he took were of no effect.''7 Pinard de la B'oullaye gives several other .references to old writings which witness to St. Igna-tius's use of the sam~ principle.8 4. Monumenta Historica Societatis Jesu, Monumenta lgnatiana, Set. ,~, v. 1. 391 ; cf. 400. ¯ 5. Pedro de Ribadeneira, Vitq lgnatii Loyolae (Cologne, 1602), Lib. 5. cap. 9, 615ff. 6. Monumenta'Ignatiana, Set. 1, t~. 9 (Sept. 17, 1555), 626. 7. Ibid., Set. 4, v. 1, 466. 8. Pinard de la Boullaye, Saint lgnace de Loyola Directeur d'Ame~, p. 299. 12 January, 1953 So TRUST IN GOD This principle is also characteristic of the spirit that animates the Constitutions of the Society of Jesus. In one of the most important parts of them, after stating that, to preser;;'e and perfect the Society, supernatural means should be given the priority, the Founder says: "This foundation having been laid . natural means also . . . are conducive to the same end; if however they be learned and used sin-cerely and only for the service of God, not that our trust should rest upon them, but rather that, in accordance with the order of His supreme providence, we should in this way co-operate with divine grace.''9 The very same idea, in almost identical words, is proposed in the rules for priests.1° Perhaps the latest development in the long and complicated record of this aphorism :is the,following. About the beginning of 1951 Father Joseph De Lapparent, editor of Vari~t~s Sinotogiques~ wrote to Father John B. Janssens, the General of the Society, com-plaining'that the text of this dictum as it occurs in all the different editions of the Thesaurus Spiritualis was defective. In reply Father Janssens says: "Although that form of.the saying is not without -some sense~ it must be confessed that it is twisted and far-fetched, and does not perfectly correspond to very many sayings of St. Igna-tius, as one can see in the notes already published by your Rever, encen and in the study of Father C. A. Kneller, S.J., "Ein Wort des hl. Iqnatius yon Loyola.' "'~ Father Janssens goes on to say that in getting out the Spanish edition of the Thesaurus pubiished at San-tander in 1935 the'editor did well to change th~ text to: "So trust God as if all success depended on Him, not at all from, yourself; however, exert yourself as if God were going to do nothing, and you alone.everything."~3 ~ Before the times if St. Ig.natius the well known theologian, spir-itual writer, and chancellor of the University of Paris, John Gerson (1363-1429) had said something very. similar: "Presumption re-fuses to co-operate with God, and despair will not wait for ~he co-operation of God with it. The middle course is so to act that everything may be attributed to divine giace, and so to trust in grace 9. Constitutiones Societatis desu, Pars X, n. 3. 10. Regulae Societatis desu (1932), No. 14. 11. Nouvelles de la Mission de Shanghai, Sept. 15, 1944; Oct. 31, 1947; Dec. 30, 1948. 12. Zeitschrift fuer Aszese und M~stik (1928), 253-257. , 13. Acta Romana Soc&tatis desu (1952), 137-138. 13 AUGUSTINE G. ELLARD as not to give up one's own activity, doing what one can.'°14 Bossuet's conception of the matter was thus expressed: "One ought to expect everything from God, but nevertheless t0 act also. For one ought not only to pray as if God alone should do every-thing, but also to do what one can, and use one's own will with. grace, for everything is done through this co-operation. But neither should we ever forget that it is always God who takes'the initiative, for there precisely lies the basis of humility.''is St. Vincent de Paul puts it ~hus: "I cons,ider it a good maxim to avail oneself of all the means that are licit and possible for the glory of God, as if God should not help us~ provided that one expect all things' from His divine Providence, as if we did not have any human means."16 An Englishman, who like St. Ignatius, has a name in history as a military 'man and a religious leader, but was~ very unlike him in other respects, namely, Oliver Cromwell, is said to have given his followers this admonition: "Put your trust in G6d; but mind to keep your powder dry!" 14. "'De Si~nis Bonis et Malis;'" Opera (Ed. Dupin)~ III, 158 d. 15. Meditations sur l'Etaangile (40e jour).: cf. Pinard de la Boullaye, op.cit.29.9. 16. Letter t6 Markus Cogl~e (April 24, 1652), Oeuvres (Ed. P2 Coste, Paris, 19.21) ,rlV, 366. EXAMINATION OF THE PAST TWENTY-FIVE YEARS" , Proposed for Superior.s General 1. Has the love of God grown in proportion to the graces offered: daily Com-mumon, develop~ent.'of liturgical life, deeper study of Holy Scripture, increased de-vouon to Our Lady, doctrine of the Mystical Body, and way of spiritual childhood? Are there more souls of prayer in our communities? Is there a deeper sense-of God? 2. Has true charity increased within our communitie~ in thought, word, and deed? 3. Is tension caused by the quantity of work undertaken, to the detriment of patience and humility which ,should win hearts and draw them, to the religious life? -4. Has motherly charity in government rather than mere administration given a true idea of the holocaust of charity? '5. Has the pursuit of technical and p~ofessional progress obscured ~he need fo~ poverty, disinterestedness, a, nd0great lo~;e for the poor? / 6. Is the Gospelspirit of self-denial, penance, and reparation not only unques-tioned but stronger~to defend religious holiness against the spirit of the world? 7. Is more consideration given to religious who are tired and over-strained, and ".what means are taken to guard against that conditibn? 8. Have fi'iendliness between congregations, collaboration in work, the "spirit of the Church," increased? 14 Lengt:h ot: Lil:e of Religious Men: Marianist:s, 1820-195! Gerald J. Schnepp; S.M~ and John T. Kurz, S.M. ~'JHAT is the average age at death of male religious? Has their W~ length ~o~ life increased, decade by decade, with the rest of the population? Are there differences by country? Finally, how does the average age at de~ath of religious' compare with that of males in the general pdpulation? Answers to these questions are now availhble for 2,380 Marian-ists who died in the Society of Mary between 1820 and 1951. Source of the st~atistics is the latest edition of the Necrolo~g of ibe Societg of Marg which lists the name, age at death, and year and place of death of each religious who persevered.1, The Soci~ety of Mary was founded in 1817 in Bordeaux,-France, "by Very Reverend William Joseph Cha~inade: during the decade 1820-29, seven religious2 were called to their eternal reward and in succeeding decades, increasing numbers died. The congregation comprises three categories of persons: Priests, Teaching Brothers, and Working Brbthers. For the present study,s no breakdown by categories is given because, first, the Necrol-ogo does not distinguish the two types of Brothers, and secondly, the number of Priests is too small (perhaps ten per cent of the total) tO supply an adequate sample over the 130-year period covered.4 Let us take up, in order, the answers to the four questions posed. The mean or average age at death of the entire group of 2,380 Marianists is 55.7 years, with a standard deviation of 22.4 years: 1purpose of, the Necrology (Dayton, Ohio: Mount St. John Press. 1952), which also lists the exact day of death, is to recall to the li~'ing members the names of the deceased, for remembrance in their prayers: the list for the following day is read in community after the evening meal. 2Here and throughout the article is included the first Marianist to die, Brother An-thony Cantau, who passed away in Bordeaux in 1819. 3The present article is based on John Kurz, S.M., Length of Life of Male Religious (Unpublished M.A. thesis, Saint Louis University, 1952). 4Research on the lengih of life of religious priests' w~uld be of interest in the light of one study which shows that, the average age 'at death of Catholic priests in Eng-land is five per cent above the average for the general population. See Louis J. Dublin, Alfred J. Lotka, and Mortimer Spiegelman, Length of Life (New York: The RonaldPress Co., 1949), p. 219. '. 15 GERALD J. SCHNEPP and JOHN T. KURZ Ret~iew for Religious this means that approximately two-thirds of the ages at death fall between 33.3 years and 78.1 y~ars. The median age, or mid-point ¯ in the distribution, is 61.5 years. A total of 844 Marianists, or 35.5 per cent, lived out the traditional "thr~e score and ten" 70 years or beyond. These figures, it should be kfiown, are weighted by com-paratively low ages at death in the earlier years of the S'ociety. Even so, they indicate a fairly "respectable" life span. Measured in terms of service, assuming that each Marianist began his active life at the age of 18, this represents 89,726 years of service which the Society of Mary has given to the Church from 1820 to 1951.5 Concerning the second question, it is known that life expectancy all over the civilized world has been increasing during the past 130 years, the period of time covered by this study. Improved living con-ditions, better nutrition, and advances in medical science undoubt-edly all played a part in this development. Likewise, the extraordi-nary development of science and industry, along with the improve-ments in agricultural and processing techniques c6mbined to improve the quality, quantity, and variety of food. These factors had an in-fluence on the lives of all who lived during this period, including the religious who are the subjects of.this study. The facts concerning the 2,380 Marianists are presented in Table 1. During the first three decades, all deaths (except one) occurred at age 54 or less, and hence the mean ages at death are very low 23.9, 25.9, and 28.1 years. This is to be expected in a young society, since, if any deaths are to occur, they are likely to be deaths of rela-tively young religious. The length of time involved is not sufficient to enable men who joined at the usual age 15 to 25 to reach much beyond 50. But there is a steady upward progression through-out the series, with slight breaks during the 1910-19 and 1940-49 decades. The explanation ~eems to be that both were decades in which world wars occurred; in some European countries, religious in the younger age brackets served in the armed for~es, and some of them were killed. Further, during the '1910-1919 decade, the influenza epidemic interfered with normal life expectancy. In general, then, Table 1 indicates that Marianist life expectancy,has increased, decade by decade, reaching a high of 67.2 years during the 1930-39 decade. In order to make comparisons with the general population, how-ever, it is necessary to consider~ the figures for each country separately; SThis figure would be considerably larger, of course, if the services of those still living were included. Z TABLE I--Ageat Death and Decade of Death (1820-19Sl) for 2,380 ,Mar;an;sts 1820-29 1830;39 AGE GROUP 1 3 3 0 0 0 0 0 0 0 0 0 0 0 0 0 7 23.9 3 8 2 0 1 ~1 1 0 0 O 0 0 0 " 0 0 0 16 25.9 1840~49 12 14 13 2 4 4 1 1 0 0 °0 0 0 0 0 1 52 28.1 -- 1850:59 12 21 17 9 6 5 5 3 I 3 2 0 1 0 1 0 86 32.4 14.8 1860-69 5 I0 18 I1 6 8 4 8 6 5 '5 4 1 0 0 0 91 40.7 16.4 1870:79 14 28 19 I1 I0 6 10 I0 10 13 14 15 5 3 0 0 168 44.3 19.5 1880-89 1.7 22 13 10 15 8 12 10 22 17 I~ 16 8 5 ,,3 1 193 48.2 20.4 1890-99 18 34 ~20 9 5 ~,6 13 13 17 23 29 32 22 13 1 0 255 :51.8 "21.6 1900-09 5 28 I0 '4 8 "12 5 11 '17 26 32 37 30 18 8 5 256 59.2 20.6 I~10-'19 12 34 18 19 16 l0 8 16 12 23 39 46 41 30 10 3 337 57.1 20.1 1920-29 6. 23 7 . 7 4 7 I1 15 22 19 28 37 35 25 13 3 262 61.1 20.2 1930-39 2 lO 14 ll 9. 1 8 14 19 ~l 34 52 56 36 34- 14 345 67.2 18.0 1940-49 3 II 21 7 lO 6 3 8 ll 20 17 37 46 60 15 13 288 66.1 20.6 1950-51 1 .2 0 0 0 0 2 3 0 5 3 2 2 2 2 0 24 61.2 Total 111 248,175 100 94 74 83 112 137 185-217 278 247 192 87 40 2380 55.7 22.4 GERALD J. SCHNEPP and JOHN T. KURZ ¯ Reoiew for Religious this will help~to answer the third question. °World-wide figures, even if available,¯ would be misleading, since the f~ctors affecting length of life do not operate uniformly all over. It is also necessary to consider tbh figures for males 'only, since female.life expectancy is generally greater; for example, in the United States at the present time, male life expectancy is about 66 years, whereas femal~ life expectancy is about 71 years. Ten countries are represented as places of death for the 2,380 Mafianists.included in this study bui~ com-parative figures can be presented only for' France (1,314 deaths) ; Switzerland (171) ; United States (370) ; Belgium (141) ; ~and Austria (11i6) ' Statistics for .Spain (175 deaths) are unavailable in regard to the male population; smallness of sample rules out com-parative figures for the'other four countries: Japan (52) ; Italy (22) ; Russia (17) ; and C~na (2). TABLE 2 I-ireExpectancy o~r Males af Age 17 ~n France, Swlfzerland, United States, Belgium, and Austria Compared to Age at Death of MaHanlsts, by SpeciRed Time Intervals MARIANISTS WHO DIED IN FRANCE Years Average Age I. FRANCE Life Expect. atAge 17(1) ~861-65 63.4 1877-81 62.9 1891-00 63.8, 1898-03 63.3 1908-13 64.4 1920-23 65.9 1933-38 66.9 II. SWI'I'ZERLAN D 1910-11 65.5 1921-30 68.4 1931-41 70.0 I939-44 71.3 III. UNITED STATES 1930-39 70.1 1945 72.1 IV. AUSTRIA 1930-33 68.4 V. BELGIUM 1928-32 69.2 Years at Death 1860-69 42.0 1870-79 45.6 1890-99 55.2 1900-09 62.8 1910-19 " 53.3 1920-29 66.0 1930-39 ~ 71.0 MARIANISTS WHO blED 1910-19 ' 66.6 1920-29 67.5 1930-39 70.8 1940-49 74.9 No. of Deaths During Decade 77 ,153 223 129 1'99 97 116 IN" SWITZERLAND. 30 40 MARIANISTS WHO DIED IN THE UNITED STATES 1"930-39 - 70.3 ~' 87 1940-49 68.6 MARIANISTS', WHO DIEDIN AUSTRIA 1930-39 71.4 27 MARIANISTS WHO DIEDIN BELGIUM 1920-29 70.0 32 (1) Life Expectancy at Age 17 computed by interpolation from Dublin, Lotka, and Spiegelman, Length of Life and here expressed, for comparison, as expected age at death (li{e expectancy at 17, plus 17). References for the various countries: France, p. 346 ; Switzerland,' p. 348 ; United States, p, 324 ; Austria and Belgium, p. 346. January, 1953 LENGTH OF LIFE As is noted from Table 2; the comparisons are not perfect, "be-cause statistics from the various countries are not always available by decades. Since it may be assumed that all the Marianists had sur-vived at least the first 17 years of life (17 is the ordinary age for taking first vows), the figures, for the various countries are presented on the basis of life expectancy at age 17. A cursory examination of the tables will bear out this general conclusion: Mariani~t life ex-pectancy is about the same as, or somewhat more favorable than, that of the general male population of each country in the years since 1900; prior to' that time,. Marianist life .expectancy was somewhat lower, and in the early years of the Society; considerably lower, than the general male life expectancy. Another way of looking at this is to return to the figures in Table I. If only the 1,512 Marianists who died since 1900 are considered, it is found that 712 or 47.1 per cent lived to age 70 or beyond. Another matter of interest is the average length of life by coun-try. Tbis is available for our study but not for the male population of the ten countries over the span of years that Marianists have been working in those countries. The figures, in' order from highest to lowest, are: Belgium, 69.2 years; Switzerland, 65.8 years; United States, 60.5 years: Italy, 58.4 years: Spain, 57.5 years;: France, 53.6 years: Austria, 52.9 years: Japan, 46.8 years; Russia, 39.8 years; and'China, 22.5 year~. It should again be pointed out that these averages are b;]sed on a small number of cases in-,regard" to Japan, Italy, Russia, and China. For the rest, cautious comparison with the over-all average of 55.7 years seems to be justified. The only couff-tries with a large number of deaths which fall below this. general average are France and Austria. Compulsory military service and war undoubtedly are factors in both cases; and, for France, the cradle of the Society, it must be remembered that figures extend back to 1820 when general life'expectancy was not so high as it became in later years. The over-all conclusion, from this study is that life expectancy of Marianists for the past 50 years has been about the same as that of the general male population. Since the unmarried population has a lower life expectancy than the general population,6 ~tbese Marianist figures demand some explanation. Why do these Marianists-- 6"Among white males at ages 20 and over in the United States in 1940, the single had a death rate just 1 2/5 times that of the married." Dublin, Lotka, and Spiegelma~, op. cir., p. 140. 19 GERALD J. SCHNEPP and JOHN T. KURZ Ret~iew for Religious all unmarried of course--have a higher life expectancy than 'other unmarried males in the population? Explanations readily suggest themselves: the screening process by which only healthy persons are accepted in'to the congregation; the fact that most of these men were male teachers, an occupational classification with a higher than aver-age life expectancy? lack of financial and dbmestic worries; regular-ity of life, i~ncluding regular hours for prayer, work~ recreation, meals, and sleep; easy access to good medical care; and, in the United States, exemption from military service. Less certain as a factor is the loss, through defection, of individuals who, if they had perse-vered, might tend to decrease the average age at death. Although it is impossible to state, from the present study, that these are the factors at work, they are mentioned here as suggestions for a more ambitious project which might be undertaken in the future. It would also be profitable to make similar studies of other religious orders and con-gregations of men and of women; to consider Priests and Brothers separately; and to make some inquiries int.o the causes of death. The general value of such studies is to provide an answer to the recurring criticism that religious life, from a physical and/or psycho-logical point of view, is unnatural and harmful. For the particular order or con. gregat!on, such studies are valuable in guiding the ad-ministration in such matters as recommendation of religious for ad-vanced studies; appointments to serve as superiors: .policies on diet and medical care; adaptation of religious life to modern conditions; and provision for the aged members who, according to all indica-tions, will be progressively more numerous in the future, propor-tionately, than ever before. Since these considerations may seem to put too much emphasis on the natural, it must not be overlooked that the Will of God in regard to the death of each religious is a fact; however, we may be certain that God does not prohibit but rather commands that all natural means be used to prolong that life as long as possible. 7Ibid, p. 219. OUR CONTRIBUTORS THOMAS SULLIVAN, the designer of a special Communion card for patients (REVIEW, Sept. 1952, p. 248),is chaplain at St. Luke,s Hospital, Aberdeen, South Dakota. GERALD J. SCHNEPP and ALBERT MUNTSCH are-professors of sociology at St. Louis University, St. Louis, ,Missouri; the latter has been teaching 49 years. JOSEPH F. GALLEN teaches canon law at Woodstock College, Wood-itock. Maryland. AUGUSTINE G. ELLARD and JEROME BREUNIG are members of' the editorial board. 20 Canonical oVisi!:at:ion ot: Nigher Superiors ,Joseph F. GaIlen, S.J. THE visitation of the houses 9f a religious institute by the higher. superiors and the local Ordinary, since it is prescribed by canons 511-512, is called the canonical visitation. The pur-pose of this article is to explain the visitation of higher superiors. 1) Frequencg of visitation. The Code of Canon Law does not determine the frequency of the visitation of higher superiors. In the practice of the Sacred Congregation of Religious in appro',;ing the constitutions of lay congregations, which is and should be closely imitated by diocesan institutes, the far more common norm is ~hat the superior general, personally or throug~ anothe~ religious, visits the entire congregation at least every three years, even in congrega-tions that are divided into provinces. Many institutes not divided into provinces, realizing that they lack the customary annual visita-tion of a provincial; prescribe a greater frequency of visitation by the superior general, for example, every second year, at least every second year, or annually. This desirable greater frequency cannot be pre, scribed in many congregations because of their large number of sub-~ jects, the great territorial extent of the institute, or both, A much lower number of congregations command a visitation by the superior general only once every six years, but at least this is commanded in the .practice of.the Holy See for lay institutes, even in those that are very extensive and large. By far the greater number of institutes im-pose an annual visitation by the provincial; a small number limit this obligation to one visitation in three years or two in three years. The annual visitation' is the much more preferable norm and it may always be made, even when not commanded by the constitutions. Some constitutions permit the provincial ~o omit the visitation during the year that the house has been or is to be visited by the supe-rior generhl, but a prudent provincial will hesitate to use this privi-lege unless some rare business of greater moment demands or counsels the omission of the visitation. A provincial cannot make the annual appoint.ments satisfactorily to himself or to others unless he knows both his subjects and the facts. 2) Moral oblioation of making the visitation. Canon 511 per- 2.1 JOSEPH F. GALLEN Review for Relfgious mits .the particular constitutions to determine the frequency and even to omit any prescription, as to the frequency of the visitation. If the constitutions have 'commanded a determined frequency, canon 511 imposes an obligation immediately in conscience on the higher supe-riors to make the visitation according to this frequency. The omis-sion 'of the visitation, without a justifying, reason, is thus a sin. Many canonicalauthors hold that this obligation is grave.1 The~sin .is certainly.grave if the culpable omission of the visitation is the ~:ause of the existence or continuance of a serious relaxation of reli- :gious discipline or of any another seriously harmful situatio'n.2 3) The obligation is personal. Canon 511 permits a higher :superior to designate another to make the prescribed visitation only when he is l~gitimately prevented from doing so himself. Legitimate impediments are the following and others of about the same import: sickness, infirmity, old age, the great territorial extent or large num-ber of subjects of the institute or province, other business 'of serious mom, ent, and long or frequent absences on visitation that impede the proper government of the institute or province. It is evident' that such reasons will frequently excuse from only part of the visitation': Houses omitted from a visitation should ordinarily be given the pref-erence in the following visitation. A few of the excusi.ng reasons will lose" some and even all of their cogency if the higher superior is given an efficient secretary and freed from the work of a typist' and clerk. The lack of proper "courtesy is also a time-consuming element in the lives of higher superiors. Matter~ that fall within the compe-tence of local superiors should not be brought to higher superiors. Subjects should ordinarily not seek an interview for matters that can be despatched by letter. Whgn an interview is necessary, proper courtesy demands that a subject request an interview by'l~tter. The telephone should be used only when a request or a matter is urgent. It.is obviously inconsiderate and discourteous to drop in on a higher superior at any time and to expect an interview. We can .all al~o render the lives of higher superiors more useful, fruitful, and peace-ful by coming to the point quickly and sticking to it. Reasons ex-cusing from making the visitation are to be interpreted more liberally for the superior general than for the provincial. 1. Beste, 335; De Carlo, n~ 92: Fanfani, n. 70; Fine, 981: Gerster, 263; Geser, q. 364; Piatus Montensis, ,,L 636; Pruemmer, q. 170; Schaefer, a. 558; Vromant, n, 396, 2); Wernz-Vidal, III, n. 145. ¯ 2. Cf. Wernz-Vidal, III, n. 148. 22 danuar~lo 1953 : CANONI~U., VISITATION The'.understanding of the constitutions in a particular institute may be that the higher superior has full liberty either to make the visitation personally or to delegate another as visitor. This interpre-tation is more likely to be verified if the constitutions omit the.clause of candn 511, "if legitimately impeded," and is far more readily ad-mitted for the superior general than for the provincial. Aliteral in-terpretation of canon 511 leads to the conclusion that a higher supe-rior must delegate another for any visitation that he cannot make personally. This is also the: teaching of authors and is at least gen-erally true. However, if a personal visitation is mostrarely omitted, I do notbelieve that there exists a certain obligation to delegate an-other as visitor unless a, situation in the institute, province, or house clearly demands a visitation. Higher superiors are to be slow to ex-cuse themselves and to delegate a visitor. Su,bjects quite generally find it difficult to talk to a-delegated visitor. 4) Constitutions that do not prescribe ~isitations. Canon 511 does not directly command higher superiors to make visitations; it merely enforces any obligation of visitation imposed by the constitu-tions., If the particular constitutions do not impose a visitation, the higher superior has no.obligation but he always has the right of making a visitation. Some constitutions do not oblige the superior general to make visitations, but this would be unthinkable in the case of a provincial and also in that of a superior general of an institute not divided into provinces, , Canon ~I 1 is principally concerned with centralized institutes and thus with general and provin'cial superiors, who are the higher superiors in such institutes. These institutes can also have superiors of vice-provinces, quasi-provinces, regions, missions, districts, and vicariates, who should, as a general principle, follow the same norms-of visitation 'and of frequency as provincials. The canon also extends to the superiors of monastic congregations and confed.erations and ac-cordingly now affects the superior general or president lind regional superiors in federations and confederatiohs of nuns established cording to the counsel of the apostolic constit.ution, Sponsa Christi. ~,The constitutions of some institutes of ,religious. women factu-' ally consisting of many houses and engaged in the active life., contain no prescriptions on visitation, because by law they, are nuns or.con-. gregations of sisters whoseconstitutions.have been,taken from orders of nuns. The mothers superior of such institutes should make visita-tions according to the norms detailed-abo~e for .superiors general. 23 JOSEPH F. GALLEN Reoieto for Religious Theseinstitutes are factually centralized, and the purpose of a visita-tion is at least as necessary in them as in a canonically centralized in-stitute. 5) Designation of a delegated oisitor. The usual norm of con-stitutions of brothers and sisters permits a superior general to appoint -a visitor for a particular matter or an individual house but demands the consent of the general council for the delegation of a visitor for the entire congregation if this visitor is not a member of the general council.3 Some constitutions extend the necessity of ~his consent to any delegated general visitor and to a visitor designated by the supe-rior general for an entire province. The same norm ordinarily regu-lates the nec, essity of the consent of his council in the delegation of a visitor by a provincial superior. 6) Companion of oisitor. The constitutions of brothers and sisters almost universally prescribe that a superior general, provincial, or delegated visitor is to have a religious of perpetual vows as com-panion. 4 The companion can be of great assistance to the visitor by handling the latter's correspondence. He could also be delegated for the visitation of' pl.aces, i.e., the chapel and sacristy, cloister, refectory, kitchen, recreation or common room, library, and the living quarters of the religious. The whole house shofild be visited'. The general or provincial bursai would frequently be an apt companion. He could examine the books and investigate thoroughly the financial and material condition of the house. 7) Purpose of ~isitation. The 'importance that the Church places on the visitation of higher superiors and the seriousness with which canonical authors consider its obligation manifest evidently that the visitation is not to degenerate into a mere ~egal formality. The primary purpose is to learn and correct defects of religious dis-cipline, s "This includes the observance of the vows, "the laves, decrees, and. instructions of the Holy See, the constitutions, legitimate cus-toms, ordinations of the general chapter, and the regulations of higher superiors. Such a purpose implies the encouragement, of the fervent, the prudent correction of delinquents, and the prescribing of apt means to restore, preserve, and increase fait.hful and constant ob-servance. Higher superiors are to ax;oid the energy of the reformer but they-are also to shun the passivity of the quietist. Some people 3. Cf. Normae, nn. 256: 271, 9*. 4. 'Cf. Normae, n. 257. 5. Cf. Wernz-Vidal, III, n. 148. 24 January, 1953 VISITATION hold that the least government is the best government; others incline to the view that the worst government is no government. If a local Ordinary finds a serious situation in any house in his canonical vis-itation, the conclusion is almost infallible that higher superiors have been derelict in their duty. A paternal or maternal government does not exclude in religious superiors,, as it does not in our Holy Motherl the Church, decisive action when this is demanded by the circum-stances. The higher superior is~also to learn the spiritual and tem-poral needs and desires of subjects and to grant these according to the principles of the religious lifel the common good, and prudence. The purpose of the visita,tion is also to investigate the govern-ment of provincial and local superiors and the administration of the temporal property of the house and province. Defects of govern-ment and administration are to be prudently corrected. There is a general need of clarity and emphasis on the fact that the investigation of government is only a secondary purpose of the visitation. Too many religious prepare for an interview with a superior general or provincial with only one principle in mind: what is wrong with the superior and with the officials? The primary norm of the prepara: tion should be: what is wrong with me? Higher superiors should protect the good name and authority of local superiors, they should remember that in a doub~ ~he presumption favors the superior, bu~ they cannot follow the principle that a local superior never errs. Mi, nor, accidental, and occasional mistakes should be overlooked; the local superior also must be given the forbearance due to a son, or daughter of Adam. However, habitual and serious dei:ects that are ob-structive of the spirituality, efficiency, and peace of the community should be studied, and the local superior is to be admonished of them, but with appropriate consideration. It has been remarked that we can often justifiably apply to a superior the principle of what was said of a conspicuous historical character: the scrutiny fastened on him detects many flaws but entitles him to be. judged free of any-thing of which he is not charged. ~ An important purpose of the visitation is that the higher supe-rior acquires a knowledge of the Capabilities and deficiencies of sub, jects. This should be of great assistance in making the annual ap-pointments for both the common and the individual good. 8) Extent ot: the t~isitation. The visitation extends to all houses, persons, places, and things. Both superiors general and provincials should strive to visit the missions at least once during their term of ,JOSEPH F. GALLEN office. The religious on .the missions are those making the greatest sacrifice and they should not be the most neglected. Both in law and in fact it is the presumption that perfect observance is more °difficult in small houses, and yet higher superiors are inclined to make only a cursory visit of a few hours iii~such houses. Canon 511 commands a higher superior to visit all bbuses subject to him. Therefore. a provincial does not visit a house immediately subject to the superior general unless he has been delegated to do so by the" latter. Canon 513, § 1 obliges a visitor ~to interview only the determined religious and the number in a house that he judges necessary for the purpose of the visitation, but¯ the particular law or custom of an institute will almost universally oblige a higher superior to interview all the reli-gious, This is also demanded by paternal government and the pur-pose of knowing the individual religious. As stated in n. 6, the visitation extends to all places in the house. A visitor is to be sensi, tire not o.nly to the irregularities of worldliness, luxury, softness, and sensuality but also to the adequate and et~icient furnishings of the living quarters of the religious. The cell of stark monastic sim-plicity may be suitable neither for sleep nor work. The visitation extends to all'things, for example, the furnishings of the house, the chapel, the sacristy, the proper care of the sick in the infirmary, the clothing, the heating, light,- food, to the books and documents of temporal administration, and to the book of minutes of the council. A fastidiousness, over-interest, and preoccupation with food is evidently alien to the state of perfection, but the food of religious ~hould be simple, substantial, well-cookedl appetizing, and sui~cient. Religious poverty implies privation, not indigestion. Highe{isuperiors should not omit a quite careful visitation of the li-brary and should investigate the number and quality of the' books purchased during the year. It would be interesting to learn what percentage of the budget, if any, is allotted to the purchage of books in some religioushouses. The visitation covers the whole external life of the community. The suitability of the horarium to the work and climate of the community is to be studied. Some institutes, especially of women, appear to follow the l~rinciple that the religious may die but the horarium must go on. In this era of enlightened and pru.dent adaptation the higher superior is to look carefu11~r'into the matter of customs. Some of these are meaningless, antiquated, originate from the self-interest of the few, or serve only to imprison the soul of the religious life in a labyrinth of formality and detail. It - danuar~l, 1953 CANONICAL VISITATION would be unwise to conclude that the need of a~laptation extends only to religious women, not to religious men and priests. 9) Opening of the visitatiqn. A visitation customarily begins with an exhortation to the community by the visitor. "Fhe topic of this exhortation should ordinarily be a virtue or principle distinctive of the religious life, a virtue especially necessary for the particular in-stitute, or a present problem of the religious life or of the institute. 1 O). Precept of the vow of obedience. Some institutes oblige the visito~ at the opening of the visitation to.imi~ose a precept in virtue of the ",;ow of obedience on the members of the community to reveal serious offenses. A few institutes extend the precept to anything else the religious may think necessary for "the good of the community. This precept does not extend to conduct that has been completely re-formed and obliges only with regard to matters that are external, certain in fact, and serious.6 11 ) Prelirninar!/interviews. It would be profitable for the visi-tor to have a preliminary interview on the state of the community alone with the superior, with the entire group of councillors, at which the superior is not present, and for their respective fields with such officials as the bursar, the master of novices, of postulants, of junior professed, and of tertians, with the dean, principal, adminis-trator, or director of the school, hospital, or institution. In these preliminary interviews the visitor should cover such topics as the gen-eral religious discipline of the community, fidelity to spiritual exer-cises, silence, cloister, observance of pove, rty, whether necessities are obtained from the community or externs, whether material necessities are adequately supplied by the community, whether the quan.tity and quality of material things are. observed according to the tradi-tions of the community, the possession of. money by individual reli-gious, excesses or imprudences in contacts with externs, the more common defects of religious discipline, the general level of spirituality and charity in the community, the success in general of the com-munity in its work, obstacles to this success, whether all the activities. of the community are profitable, activities added or dropped, whether the community is overworked, the material and financial state of the house, state of the community in relation to the superior and:~fficials, whether the council is properly consulted, the s~.ate of the external relations of the community with the local O~dinary, the parish clergy, diocesan director of schools, hospitals, or., other institutions, 6. Bastien. n. 302 ~" JOSEPH F. GALLEN ReView for Religioud 'with the chaplain~ the confessors, and with secular authorities and agencies. Inquiry is to be made about the adjustment of the junior professed to the active life, their formation, care, direction, instruc-tion, and education. In a novitiate, an even more diligent inquiry is to be made on these headings about the novices and postulants. 12) Interoiews with indiuidual religious. The following is a suggested outline of topics for the interviews with the individual' re-ligious. It.is b~; no means necessary that all of these be covered with each religious. The visitation will be more helpful if the visitor suc-ceeds in getting the religious to talk spontaneously and if he directly and indirectly suggests topics rather than adheres to a formal ques-tionnaire. The visitor should, make a notation of any important matter. A notation is of great efficacy in mollifying a, tempestuous soul. a) Health. Sufficient rest? recreation? food? any particular ail-ment? it~ nature? care? the opinion of the doctor.?. b) Work. Success? progress? difficulties? sufficient time for preparation? according to the system and traditions of the institute and directions of' tho~e in authority? overwork? direction of extra-curricular activities? relations .with head of school, hospital, institu-tion? the level of moral and Catholic life among the students? the influence of the community and the individual on these? c) Studies. Studies taken during the year or the summer? in what? how profitable and practica.l? what success? What work is the individual inclined to?. thinks he will do his best in? Is there an~" time to advance by private study and reading during the year? , d) Companions. Getting along with them? Making an effprt to do so with all? Any particular difficulty with anyone or any type? Neglecting some and associafing with only a few? Any coldness, antipathy, anger? Divisions, factions, cliques in 'the com-munity? Their cause? Any cause of 'lack of peace, harmony," happi-ness, charity in the community? " e) Religions life. Any difficulty in attendance at common spir-itual exercises or in performing those prescribed? Any dispensatio, ns necessary? Why?'Any obstacle to profi.t from religious exercises? Any .problem in the observance of poverty?~ Any difficulty in securing ma-terial necessities from the communi.ty-? How is obedience going? With the superior? With officials? Sufficient opportunity for confession? Supply of spiritual books adequate? Does work, community duties, domestic duties interfere with the interior life? Sufficient opportunity 28 danuar~l, 1953 CANONICAL VISITATION to deepen and intensify the dedication to the interior life? Days of recollection, tridua, retrea~s profitable? f) Superiors and officials. Any external obstaCle to a spirit of faith towards superiors and officials? Any misunderstanding? Any hesitancy or diffidence in approaching them? g) Anything else? Any suggestions? complaints? difficulties? permissions? Everything he needs spiritually and temporally? Any-thing, else he wishes:to say? 13) Some principles for the individual interviews. The visitor , must cultivate the dexterity of giving each subject sufficient but not excessive time. The ability to end an interview promptly bui gra-ciously is an enviable gift for the life of a superior. All of us have to beware of the natural tendency to find greater truth in the story first ¯ told or greater force in the argument first presented. Fairness, judg-ment, patience, and prudence are necessary for any visitor who ~ishes .to be objective and to learn the objective truth. The fact that the subject is a friend, the possession of an attractive personality or man-ner, or a facile and orderly presentation is not an infallible criterion of truth. Our enemies and the unattractive and inarticulate are not always wrong.' The passing of the poetry of life teaches' us that man, and woman also, .too often knows only what.he desires to know, too often sees only what his inclinations want, and all too frequently finds in the objective oi~der what exists only in the desires or rebellion of his own heart. The visitor is,to ascertain the individual state of each subject. He is not to conclude too readily that a problem is. exactly the same as something in his own past life or that it possesses no distinctive note. The constant pronominal subject of the visitor's thought'should be ¯ you, nbt I. We rarely solve another's problem by the history of our own lives. The subject.should be made to feel that there is a sincere interest in him, An,interruption, exclamation of surprise, or calm remonstrance should be used to restrain any flow of words that is outracing the mind. Reluctant and forced replies, especially with re- ~gard to oneself, are very frequently suspect,in their objectivity. This is the suitable and expected time for the higher superior to administer necessary correction to individuals. The visitor should first make certain of the facts, hear all sides patiently, and correct calmly. A higher superior who never corrects should not be too quick to thank God for the fervor of his institute. The omission of correction is sometimes prudence. Sometimes it is sloth, or lack of courage, or 29 JOSEPH F.,GALLEN Reo~eto for, Rehgtous, human respect. Many a higher superior has prolonged his sleepless ~ nights by exclaiming: "Oh, if the,generals or provincials had onIy~ done something about him (or her) years ago! Now it is impossible to do anything." But now also is the time for him to do for futu're higher, superiors what he would have had done for himself: 14) The field of conscience and of religious government.~ The" forum or fieId of conscience consists strictIy of actions that are in- 'terior, or external but not readily knowable by others, provided eil~her is the type of action that one V~uld not care to reveal to an-other except under a-pledge of secrecy. The field of conscience thus consists of all completely interior acts, such as .graces: lights: good desires, inclinations, "attractions, affections, and motives; interior progress; consolation; desolation; desire of progress; conquest of self; acts and habits of virtue; interior acts of prayer; imperfect and evil attractions, propensities, aversions, and motives; interior trials ¯ and dangers; imperfections, sins, and habits of sin; and lack of in-terior effort in prayer and spiritual duties. All external actions not readily knowable by others are also restricted to the forum of con~ science. Such interior matte'rs as the ,knowledgeof. how to pray, to make the examen of conscience, the difficulty or ease in usin'g par-ticular methods of prayer or examen, the attraction or repulsion for particular types of spirituality, people, or occupations are not strictly matters of conscience, since one would not hesitate to speak of these to a friend .without a pledge of secrecy? Unless the Institute is Clerical and has the privilege of imposing the obligation of a manifestation.of conscience~ the visitor is forbid-den to inquire about any matters that appertain strictly to the forum , of conscience. If such interrogations are made, thesubject riaa.y lic-itly reply by a mental reservation. However, a subject is not forbid-den to reveal any of these matters voiuntarily to a visitor, even if the latter is a brother, ntin, or sister. All religious ale even counselled by canon 530, §'2 to manifest their consciences to superiors. If the superior is not a priestl this counsel does not extend to sin, tempta-tion, and any other matter that demands the knowledge and trair~ing of a priest. The. subject is not forbidden to reveal these n~atters also ~ to a visitor or any superior who is a brother, nun, or sister. The field of religious government consists of all external and 7. Bastien, n. 212, 3; Beste, p. 350: Creusen-Ellis, n. 128; Jone, 444; Schaefer, n. 684; Verrneersch-Creusen, I, n. 650. 3O danuar~,1953 CANONICAL VISITATION readily kriowabl~'conduct of a religious. Superiors may legitimately question a subject about such personal conduct, and the subject is obliged to answer truthfully,s Religious may therefore be questioned by the visitor or any superior on such matters as rising on time, ex-ternal performance of spiritual duties, prompt attendance fit common 'exercises, observance of silence, external charity, neglect of study, external neglect of the duties of one's offic.e, whether one went out of the house without permission, or without a companion, mailed .l~t-ters without permission, etc. 15) Denunciation of the conduct of a companion. Denunciation is the technical term that signifies the revealing of the conduct of a comp.anion to a superior." Religious do not and should not revealthe petty and purely personal defects of companions. This alone is to be classified as talebearing. Religious may certainly reveal the faults and defects of others that are of no serious malice but are disturbing, interfere with. one's own work, peace, or happiness, or with those of some others, or of the.entire.community. A religious is not obliged to lose a great deal of sleep or suffer headaches because a companion nearby tyl6es most of.the night and whis~tles most of the day. ,The door slammers, radio addicts, midnight bathers, corridor and cubicu- .lar orators and vodalists, and the nocturnal religious who flower into the life of work and talk only at night fall under this principle. A visitor or any superior may inquire and subjects are obliged to ankwer truthfully about an offense in external r~hdily khowable con-duct of ~/companion: a) if the religious by the particular law of their institute have re-nounced the righ't to their reputations to the extent that any sin or defect may be immediately denounced to the superior.9 Such a re-nuncxation is practically never found in the law of lay institutes. .b) if there exists a rumor or founded suspicion of the commission of the offense by the particular religious.I° c) if a truthful answer is necessary to avoid the danger of serious harm to the institute, the province, the house, an innocent third 8. Berutti. 109: Beste, pp. 336: 350: Creusen-Ellis, nn. 89, 2: 128: Geser. q. 510: Jombart. I. n. 839. 3°: Van Acken. q. 164; Vromant. n. 402. 9. Cf. Summary of the Constitutions of the Society of Jesus. nn. 9-10: Com-mon Rules, n. 18. 10. Augustine. VIIi,: ,~19-520: Coronata I, n. 540: Fanfani. n. 72: Geser. q. 377; Pruemmer. q. 110: Sipos. 339. 31" ¯ JOSEPH F. GALLEN~. Revie~o fdr Religious party, or the.delinquent himself,n This reason alone permits the revelation of the matter of an entrusted secret of counsel or official secret. 12 A religious maq reveal the offense of a companion spontaneously or in answer to the question of the visitor, since in the religious life the offense of another may always,, practically speaking, be immedi-ately denounced fo a superior without the necessity of a .previous fra-ternal- correction.13 Conduct that has been completely corrected is not to be revealed, and it is evident that a ~ubject has no right to in-ves'tigate the conduct of his companions.Subjects should be prayer-fully attentive/to the case listed above under c). In practice such a matter should be~revealed.to the superior as soon as possible. Reli-gious are apt to excuse themselves from such a revelation lest even "their own conscience accuse them of talebe.aring. Later they may painfully and shamefully hear their consciences condemn them as the cause of a human disaster and of the suffering of many or all of their fellow-keligious. Whenever the name of a companion oCcurs in a conversation with a superior, conscience should immediately signal the red warning of truth. The facts and their source should first be studied, not in the imaginative and exciting glow of the evening, but in the cold and gray stillness of the early morning. Any denunciation to a superior should also be preceded by a searching examination of conscience on one's purity of motive. An impure motive stains the soul and als9 discolors fZct. Superiors should remember that the voice, the.face, and even the bristling hair of the criticism of others often bear a.striking resemblance to those of defense of self. 16) The visitor rna~t use u2hat he has learned in the visitation. The purpose of the visitation is not mere spiritual direction but gov-ernment and evideritly gives the visitor the right of using what he has learned in the Visitation. The visitor may therefore do such things as instruct, reprehend, correct, change the employment, office, or house of a religious, or place him under the vigilance of a local supe-rior because of what he has learned in the visitation. ~ In the use of information on an~" matter that is not commohly known~in tlie 11. Abbo-Hannan, I, 523; Augustine, III, 139-40; Bastien, n. 236; Beste, p. 336; Cocchi, VIII, n. 302 b) ; Creusen-Ellis, n. 89, 2; De Carlo, n. 95; Fanfahi, n. 72; Gerster, 264; Geser, q. 377; Pruernmer~ q. 110; Sipos, 339; Vroraant, n. 402 ¢). 12. Vromant0 n. 402. '~ 13. Coemans, n. 231; Fine, 1067; Regatillo, I, n. 658; Wernz-Vidal~ III, n. 149. 32 danuary, 1953 CANONICAL VISITATION community the visitor is to be careful to protect the reputation of the subject. He is forbidden to use, outside of the interview itself, any-thing learned in a voluntar~l manifestation of conscience without the express consent of the subject. 17) Revelation of things learnedin "the visitation. To reveal is . to tell others. In general, the visitor is forbidden to .reveal secret matters learned in the visitation. This obligation of secrecy clearly does not extend to matters that are commonly known in the. com-munity, but a prudent superior avoids indiscriminate conversation on anything that even appears to have been learned in virtue of his office. Some superiors could foster a greater intimacy with secrets. The visitor is to keep secret the identity of the one who gave the in-formation, but the importance of the matter to be corrected Can in some cases prevail over this obligation. Evidently the superior should not apologize for his duty of correction by even obscurely and guardedly hinting the name of' the one who gave the information, This would be to imitate the soldier who had enlisteti for the music of the bands but not for,the whine of the bullets. .Neither should the superior strive to make it appear that the sole reason for the c0r. rection is that the matter was reported to him. The mere mention of this fact often destroys any effcacy that the correction might have had. The visitor may reveal secret matters learned in the visitation, to a higher superior or to his councillors if this is jhdged necessary for a more permanent and efficacious correction. It is always forbidden to reveal anything learned ~in a manifestation of conscience without " the express consent of the subject.14 18) Closing of the visitation. The visitor frequently gives an exhortation also at the close,of the visitation on a topic of the same nature as that used to open the visitation. 19) Instructions and regulations. The visitation will be par-tially ineffective unless means are taken to further the good that the community is doing, to bring it to dffect the good that is being left undone, and to correct abuses. The visitor should write out instruc-tions on these points. It will usually be sufficient to reaffirm existifig obligations without enacting new regulations foi the community, New laws are to be regarded at mo~t asa se'asonal delicacy, not as our daily bread. The visitor should retain a copy. of the instructions. According to the custom of the institute, these instructions may be 14. Cf. Coemans, n. 501 b): Voltas. CpR. I. 85, nota 6; Wernz-Vidal, III, n. 210, nota 57. ~ 33 JOSEPH F. GALLEN Reoieto t:oc Religious the topic.of the closing talk of the visitor, be.given only to the supe-rior, who is always charged with their enforcement, or at least part of them may be read to the community, preferably .after the visitor has left. The initructions should begin with something sincerely complimentary, which can always, be found. The defects listed should be frequent and quite common violations of religious disci-pline. Other defects are to be taken care of by individual correction. The visitor is also to strive in the instructions to further positively the spiritual life and the work of the house or province and is to avoid concentration on the negative aspect of the correction of defects. 20 Pertinent canons on visitation. Canon 51 I. Higher superior~ of religious institutes who are obliged to visitation by the constitutions must visit personally or, if they are legitimately impeded, through a delegate, all the houses subject to them at the times determined in the constitutions. Canon 513, §' 1. The visitor has the right and the duty oi: ques-tioning the religious that be thinks should be questioned and of ob-taining information on matters that appertain to the visitation. All the religious are obliged to reply truthfully to the visitor, Superiors are forbidden to divert them'in any manner whatever from this obli-gation or otherwise to binder the purpose of the visitation. Canon 2413, § I. Superioresses who after the announcement of a visitation have transferred religibus to another" house without the consent of the visitor; likewise all religious, whether superioresses or sub jerrY, who personally or through others, directly~,or indirectly, have induced religious not to reply or to dissimulate in any way or not sincerely to expose the truth when questioned by the visitor, or who under any pretext whatever have molested, others because of an-swers given to the visitor shall be declared incapable by the visitor of holding any office that involves the government of other religious and, if superioresses, they shall be deprived of their otffce. § 2. The prescriptions of the preceding" paragraph are to be ap-plied also to religious institutes of men. Canons 513, § 1 and 24.13 apply to the canonical visitation also of the local Ordinary or his delegate. The hindering of the purpose of the visitation prohibited by canon 513, § 1 can be effected in many ways, for example, by concealing objects or falsifying records or documents. The great importance that the Church places on the canonical danuarq, 1953 CANONICAL VISITATION visitation is manifest in all these canonsbut especially in the penal canon, 2413. The permanent or temporary transfer forbidden to any superior is one whose purpqse is to separate a religious from the visitor and thus to prevent the revelatibn or interrogation of the reli-gious. This purpose is presumed if made after the announcement of the visitation and without the consent of the visitor. The interference with' iegitimate interrogation' prohibited to all religious includes that done pe.rsonally or through anyone else, whether directly, by inducing or commanding others expressly to conceal the truth, or indirectly, by praise, promises, special attention or .treatment intended for the same purpose but. without expressly mentioning this purpose. To be' punishable the interference must cause the religious actually to be silent, to dissimulate, or to be insin-cere when questioned by the visitor. . The forbidden molestation can be accomp!ished in various ways, for example, by transferring a religious, changing his employment, by punishment, public or private reprehension, or by other signs of displea.sure because of replies given to the visitor. Recourse against false replies is to be made to th~ visitor or a highei superior. The offices referred to in the penalty as involving the ,government of others are, for example, general, provincial, or local sup~erior, mas-ter of novices, of junior professed, of tertians, of postulants, probably_ also deans, principals, administrators, and directors of schools, hos-pitals, or other institutions. Such a punishment demands;a serious violation of the law. The natural tendency is to conclude that this penalty, enacted by canon law, is a canonical penally and that it can be inflicted only by one possessing jurisdiction in the external forum.Is However, Larraona gives the at least probable and safe opinion that this penalty is not strictly canonical and that it may be . inflicted also by" visitors who possess only dominative power in clerical non-exempt and lay institutes and thus also by visito)s who are brothers, nuns, or sisters with regard to those subject to them either habitually or by reason of the Visitation.16,x7 15. Cf. ~'anon-2220, § 1; Augustine, VIII, 521 and note 9. 16. :L~rraona, CpR, X, 369, note 4; 370 and notes.7, 8; Bowe, 64-65: Jombart, IV, n. 1323; Reilly, 169-170. Cf. the same opinion in the interpretation of canon 2411 in: Brys, II, n. 1091: Cloran, 313: Cocchi, VIII, n. 298 d). 17. The authors and documents cited are: Abbo-Hannan, The Sacred Canons; Augustine, A Comme.marg. on Canon Law; Bastien, Directoire Canonique; Berutti, De Religiosis; Beste, lntroductio in Codicem; Bowe," Religious Supe-rioresses; Brys, Juris Canonici Compendium; Cloran, Previews and Practical 35 BOOK NOTICES BOOK NOTICES In LENGTHENED SHADOWS, Sister Mary Ildephonse Holland, R.S.M., records in considerable detail the hundred-year history of the Sisters of Mercy of Cedar Rapids, Iowa. In a style that in all reverence might be called "chatty," the author, a former mother-superior, tells (1) of the founding of the'Sisters of Mercy by Mother McAuley, .(2) of the motherhouse, (3) of the twenty-eight other houses, (4) -of some senior Sisters. The book has an unusually large section of glossy prints and useful appendices,, includin~ one of chronology and lists of the living and the dead. In his foreword, the Archbishop of Dubuque, His Excellency Henry P. Rohlman, speaks of the fivefold purpose of the book. It should be of interest to the Sisters of Mercy, to Other Sisters, to pastors, to the laity, and a challenge to many young women. It certainly should. (New York: Bookman Associates~ 42 Broadway. Pp. 337. $4.50.) Some years ago Sister Mary Berenice Beck, O.S.F., R.N., ~ub-lished a little book entitled The Nurse: Handmaid of the Dfofne Ph~.tsician. The object of the book was to cbver all the various as-pects of the spiritual care of patients, as well as to offer the nurse some practical helps for her own spiritual life. That first edition was good. But the revised edition, entitled simply HANDMAID OF THE DIVINE PHYSICIAN, is s.uperior to it in every way. Content, arrange-ment, printing, and binding--all are excellent. (Milwaukee: The Bruce Publishing Company, 1952: Pp. xviii + 31~I.: $3.00.) ' Cases; Cocchi, Commentarium in Codicem ~luris Canonici: Coemans, Com-mentarium in Regulas Socletatis lesu; Coronata, [nstitutiones Juris Canonid; Creusen-Ellis, Religious Men and Women in the Code; De Carlo, dus osorum; Fanfani, De lure Reliqiosorum; Fine, lus Regulate Quo Regitur So-cletas lesu; Gerster a Zeil, lus Religioso~um; Geser. Canon Lau~ concerning ,Communities o[ Sisters; Jombart. Trait3 de Droit CanOnique: Jone, Com-mentarium in Codicem luris Canonici; Larraona, Commentarium Pro Religi-osis; Normae Secundum Quas S. Congr. Episcoporum et Regularium iOrocedere Solet in Approbandis Novis lnstitutis ,Votorum Simplicium. 28 iun. 1901: Piatus Montensis, Praelectiones duris Regularis. ed. 2; Pruemmer, dus Re,u-latium Speciale; Regatillo, Institutiones luris Canonici; Reilly. Visitation ~Religious; Schaefer, De Retigiosis; Sipos, Enchiridion luris Canoni6: Sum-marg of the Constitutions of the Societg of Jesus: Van Acken. A Handbook for Sisters; Vermeersch-Creusen, Epitome [uris Canonici: Voltas, Commen-tarium. Pro Religiosis; Vromant, De Personis; Wernz-Vidal, Ius Canonicum, HI, De Religiosis. 36 The ,reat:es!: Moment: in !:he Hospit:al Day Thomas Sullivan, C.S.V. SEVEN A.M. is the dawn of another busy day in the hospital. A hustling corps of hospital personnel stream into the hospital entrances, crowd the elevators, and soon swing into action¯. A burst of activity greets the quiet hallways. Ni~rses hurry to the chart desks~ to relieve their weary sisters; laboratory technicians fan out to. all parts of the hospital; nurses' aids begin their chore.s; tray girls and surgery personnel are on the move. At this time of greatest activity, there;is in our Catholic hospitals a momentary pause. The sound'of the silver bell is heard and all stop in reverent prayer. A patient or stranger who hears it for the first time will naturally ask, with the blind man of the Gosp~l who heard a crowd passing on the road to Jericho, "What might this be?" , He will be rightfully told, as the blind man was, "Jesus of Nazareth is passing by." He has but to view the respect and courtesy of every-one to know a great Visitor is passing by. Truly this is the greatest moment of the day. Each of our hospitals is greeted by the Eternal Word: "Today salvation has come to this house." More especially for the Catholic patient who receives is this the greatest moment. We all have need of the food of eternal life, but for the sick this need is acute. And' therefore the 'invitation of the Lord is more pressing. His sacred banquet is especially prepared for them, for He says, "Go out quickly into the streets and lanes of the city and bring in the poor, and the crippled, and the blind, and the lame.'" "Come to me,," 3esus says, "all you who labor and are bur-dened, and I will give you rest." Most frequently our patients need to be reminded of the Lo~d's invitation. They should desire to receive every day while at the hos-pital. To arouse this desire, it is not sufficient that they be conscious in an. abstract way of the Catholic ,doctrine of the Holy.Eucharist, that Christ is present, Body, Blood, Soul and Divinity. They must have the truth of faith alive and.real, and be convinced in a practicai way that here is the Food of the Soul, that this is the Bread come down from heaven. And this on the authority of the Great Physi-cian who prescribes: "He who eats .my flesh and drinks my blood 37 THOMAS SULLIVAN abides in me and I in him." In the first place the devoted nurses and chaplains should arouse in themselves a zeal for better disposed communicants among their patients. Let them meditate upon the marvelous effects of this Sacr,a-menl~ whose effect is in part conditioned by the dispositions of the recipient. Scripture and spiritual books provide ~ wealth of material., ~ The bread the angel fed the prophet .Elias prefigures the effects of the Eucharist. Most patients find themselves in a predicament simi-lar to tha~ of the p~ophet of the Old Testamen't, who was worn out with trials, tortured by his enemies, wandering weak and sick through the.wilderness. In desperation Elias prayed, "Lord, it is enough for me, take away my soul." He fell asleep under the shadow of a juniper tree, and an angel awoke him, s~ying, "Arise an'd eat.'" He ate and drank and fell asleep again. The angel of the.Lord came to him a second time, "Arise, eat, for thou bast yet a great way to go." Elias .arose and ate, and the Scripture states, "He walked in the stre.ngth of that food forty days and forty nights, unto the mount of God, Horeb." (Kings 19:1-8.) What a fitting parallel to the "living bread that has come down ¯ from heaven," and how like Elias is the person in sickness! In his misery and anxiety' be may be moved t'o exclaim with the prophet, "Lord, it is enough for me, take away my soul. The angel of the sick, the nurse., is at hand to arouse him, "Partake of the bread of life." In this bread he will have strength to continue his journey to the mount of God; to heaven, for-be will have "life everlasting~ and I will raise him upon 'the last day~" ViatIinc ugmiv iinn gd athneg efra iotfh fduela tthh,e tphree C.cheuprtc ohb tleiagcinhges t htheem i mtop roerctaenivcee. tohfe having Christ with us on the journEyfrom this earth. "This Sacra~ ment is called the'Viaticum by sacred writers, both because it is the spiritual food by which we are sustained in our pilgrimage ,through this life, and also because it paves our way to eternal glory and hap-piness" (Catechism of 'the Council of Trent, McHugh and Callan, p:215). Next ~ve are reminded of the health-giving properties of the Eu-charist, since it is called an eternal ~emedy of body and soul. ~If the woman suffering twelve years from h.emorrhage was restored to health merely by touching the tassel of our Lord's cloak, '~hat is the blessed effect upon the pbrson who takes Christ's body upon his tongue and receives Him into his heart? For "this is the Bread that .,38 , danuarg, 1953 COMMUNION IN HOSPITALS comes down from heaven, so that if anyone eat of it he will not die." In the prayer beforehis Communion the priest :s.ays, "By Thy mercy, may the partaking of Thy Body, O Lord'3estis Christ, be profitable to the safety and health both of soul and body." After Communion he prays, "What we have taken with our mouth, O Lord, may we re-ceive with a pure heart; and 6f a temporal gift may it become to us an everlasting healing." (Roman Missal.) And recall the prayer of the priest as he gives Communion to the faithful, "May the Body of Our Lord 3esus Christ preserve thy soullunto life everlasting." In the OffiCe of Corpus Christi we read in the second noc.turn., "of all, the Sacraments none is more health-giying, for by it sins are washed away, virtues are'increased, and the soul is fedwith an abundance of all spiritual gifts." In comparison with this health-giving food all the scientific medications and treatments available in the ~nodern hospital pale into significance. The so-called "miracle drugs" are at the best but temporary helps to better ,health. The Eucharist 'is the only real, permanent, miraculous medicine. Other medicines and treatments merely postpone the inevitable death; this keeps the soul for life ever-lasting. The great philosopher, St. Augustine, describes tile riches of this Gift of God, in these words: "God, all-wise though He be, knows nothing better; all-powerful though He be, can do nothing more excellent; infinitely rich though He be, has nothing more pre-ciou~ to give, than the Eucharist." Now, how may these truths enter into the thinking of the patient and dispose him to receive Holy Communion? This will haveto be achieved through the usual routine procedures. Neces'sarily there must be rputine, otherwiseduring the busy evening and the more busy, Morning there wo.uld be nothing done. But judgment and intelli-gence, faith and zeal, will put, Christian value in what otherwise is merely mechanical. For instance, the simple detail of drawing up the Communion list, can be done with a faith and enthusiasm that will make the patient realize the 'Lord's invitation. This can be done without catechizing or giving a discourse on the Sacrament. Tl~e initial step is most important because it involves the decision of the patient; it is the mofft delicate because people so easily miscon-strue our interest and concern ~ibout their religious'practice. The more ¯ objective and impers0n~il the nurseis in explaining the opportunity for Holy Communion the less chance there is to draw resentment from the sensitive who feel that ",it is none of your business." In 39 THOMAS SULLIVAN Reoiew for Religious giving expression to the Lord's invitation, the nurse, like St. Paul, must be all things ,to all people. This simple routine is the first step in what might be called the remote preparation of the patient for Holy Communion. The next might be notifying the chaplain, should the patient want to go to -confession. Especially in the case of a patient who is to have surgery~ the next morning is this very necessary. If the patient is not in a. private room, the nurse should arrange for con'fession in a place where there can be privacy; and, too, she should advise the ch~plai'n of the best time to come so as to avoid the rush of surgery proce-dures. The chaplain will want to take greater pai.ns with his patient~ penitents, and it will be his absolution in the Sacrament :of Penance that will make ready the "large upper room furnished." The Master says, "Make ready the guest chamber for.Me'." Do we need another reminder? Then, reflect on the care and pains of the hospital procedures before surgery.' The success of surgery depends much on the proper preparation of the patient and his physical and mental condition. For this it is necessary that the patient be in the hospital the night before, that all tests and precautions,be taken. There is a striking parallel in the reception of Holy Communion, counseling us to exercise some care to make ready the patient-com-municants. A contrary parallel follows. Surgery at the hands of even the most skilled surgeon is a great risk to the life of a person in poor physical condition. So likewise this most health-giving Food can mean eternal death to the one. not proper!y disposed. Remem-ber the severe words Of the Lord to the guests who had not on the ,wedding garment. Think; too, of what St. Paul says of those who eat and drink condemnation to themselves. Ther~ is an immediate preparation for Holy Communion that is also very important. At an early hour of the morning the nurse will awaken the patient; and, while she is tidying up the room, seeing that things are clean and in order, and a fresh sheet on the bed, she. has the opportunity to explain the reason, the coming of a great Visi-tor. All. must be clean and neat, especially the soul of the recipient. If 'the patient has a prayer-book and rosary, place them conveniently at his reach. Many hospita.ls hav.e a special card with prayers before-and after Communion. If the patient is unusually drowsy, as is the case so often with those who have taken sedatives, the night nurse should see that the patient is again aroused shortly before the priest comes. The priest 40 danuarv, 1953 will often hesitate, except in the~case of Viaticum, abofitgiving Holy Communion to a person who is too sleepy to keep awake. It goes without saying that the patient should not be ~listurbed for some ten minutes to allow for s, uitable thanksgiving. Tests and trays and shots can be delayed a few minutes; these moments after Holy Communion belong to God. The patient should be alone with His Gbd. , Language cannot express adequatery the great benefits of Hol.y Communion and the hospital cannot do too much to help the patient profit by each Communion. But even the most zealous efforts in establishing p~oper hospital procedure to assure worthy recipients of the Sacrament are not sufficient. Human efforts are necessary, but it "is God's grace that is more so. Our Blessed Lord in His famous dis-course on the Eucharist in St. ~ohn's Gospel reminds us, "No one can come to me unldss he is enabl.ed to do so ~by the Father." This is why we must invoke the angels and the saints t0 assist our weak human efforts to help patient-communicants be better dis- ~posed. St. John the Baptist could well be selected as the patron for worthy reception of Communion, since it was his vocation to "make ready the way of the Lord." Such is the mind of the Church in the Liturgy, as in the Confiteor we pray, "the Blessed Mary ever Virgin, the blessed John the Baptist, the holy Apostles Peter and Paul, and all the saints, to pray to the Lord our God for me." The priest fore distributing Communion begs God to send His angel down from" heaven "to guard, cherisl~, protect, visit,, and defend all that,assemble in this dwelling." MEDICO.MORAL PROBLEMS Part IV of the series of booklets entitled "Medico-Moral Problems, by Gerald Kelly, S.J., contains the article, "The Fast Before Communion," formerly pub-lished in REVIEW FOR RELIGIOUS,. March, 1'945. Other topics treated in the book-let concern the consent of the patient, the need of having and 'following consulta-tion, the relationship of doctor~ and department supervisors, induction "of labor, unnecessary surgery, the papal teaching on rhythm, and so forth. The booklet also contains a critical list of recommended readings for doctors. Taken together, the four b~oklets cover most of the practical ethical and reli-gious problems that confront doctors and hospital personnel. For the most part, the articles are commentaries on various sections of the Catholic hospital code, Ethical and Religious Directives for Catholic Hospitals. Price of the code, 25 cents: of 'each part o~ Medico-Moral Problems, 50 cents: of the complete set of five booklets, $2.00. Reductions on quantity orders. Order from: The Catholic Hospital As-sociation, !438 So. Grand Blvd., St. Louis 4, Mo. 41 Congress in Rome THE first International Congress of Mothers General was held in I. Rome September 11 to 13, 1952. The address" of the Holy Father to the delegates in a special audience on Sdptember 15 was printed inthe November number of the Reoiew (pp. 305-308). The present incomplete report on the congress itself is based on notes sent us by some of the delegates and on the newspaper accounts of the event from-L'Osseroatore Romano (September 11, 12, and, 14, 1952). Perhaps other delegates can supplement this material by sending communications with their own impressions. The congres.s of mothers general of pbntifical institutes was con-vened by the Sacred Congregation of Religious to discuss and co-ordinate more efficiently the religious and technical training of mem-bers of the apostolate. The papers prepared for the congress described the conditions and needs at the present time, gave helpful suggestions, and put forward the idea of establishing at Rome a pontifical, uni-versity for religious women and a commission of mothers:general to facilitate communication and liaison betw.een ecclesiastical superiors and individual institutes. The latter, it was said emphatically, is not to be a kind of "super-government.". The superiors general and tl~ose who represented and accompan-ied them came in Such large numbers that the, meetings v~ere trans-ferred from the assembly room of the Sacred Congregation of Reli-gious to that of the Gregorian L'lniv~rsity. after the first morning. An eye witness writes of the first afternoon session: "I counted the num-ber of Sisters in the Gregorian assembly room, since I didn't u~nder-stand the .Italian. My count was 800." Of these, 200 were dele-gates representing 800 religious institutes for women. Countries represented inelude~i Italy, Australia. India, France, Germany, Eng-land. Spain; Canada, and the 'United States. The opening address was given by the Most Rev. Arcadio Lar-raona, C.M.F., the secretary Of the Sacred Congregation of Religious. He pointed out that the purpose of the meeting was not "reform-- for which, thank God, there was no need but improveme'nt, by bringing up to d~te the ideals 6f the founders and foundresses with a willing, intelligent adaptation of means to the end. "We. r~ust do today what our founders would do if they were alive." The next speaker, the Rev. Riccardo Lombardi, S.J., stressed the grave~ resp6nsibility of superiors general to make the best use of their 42 CONGRESS IN ROME subjects' talents. To waste them or leave them unused is a fault just hs much as wasting one's own talents through carelessness or sloth. Natural capabilities and qualities of heart, and mind, which would have given a Sister considerable influence in the world had she not entered religion are to be cultivated by good training. The general subject introduced by Father Lombardi, the training for the apostolate, was next developed in four talks which indicated specific modifications for different parts of the world. The Rev. A. PlY. O.P. "the editor of La Vie Spirituelle. reportedon the training of religious in France. The representative for Spanish-speaking peo-ples. Father Leghisa. C.M.F., made a special plea for a better local distribution of various apostolic efforts. Mother Bernarda Peeren-boom. 0.S.U.' spoke for Germany, and Mother Magdalen Bellasis. O.S.U. for English-speaking countries. 'Mother Magdalen pointed out that some prevailing conditions in English-speaking countries .would call for greater emphasis on cer-tain aspects of training. Greater temporal prosperity (not i~ Eng-land since the war) underlines the need to stress poverty of spirit: "They must learn to want to be poor, to prefer to have less rather than more." The spirit of self government and the earlier emanci-pation of women reqmres more stress on-and explanation of the principles of religious obedience. The fact that Catholics are a mi-nority is a spur to.zeal, but it demands of faith. "There is a certain danger selves in a small minority, will suffer which, prevents energetic action. They that they have something splendid to solid instruction in the truths that.Catholics, feding them-from an inferiority compl~x must be given the conviction offer to the world and that their religion is something to be proud of." Monsignor Giovanni Battista Scapinelli,.under-secretary of the Shcred Congregation of Religious, gave a long, documented account of the co-operative efforts and .the movements toward federation in various countries and then proposed the formation of a central" and international co-ordination of forces. 'As an example of a co-operative effort, he proposed the foundation in each country of a hos-pital reserved for sickSisters. (It seems that in some countries Sis-ters- have to be cared for in pfiblic.hospitals.) The study of u'nit~- was continued in the three talks the fol-lowing morning. D6n Secur~do de Bernardis, S.D.B. ~poke of the need of gr.eater mutual knowledge and complementary co-operation among the different institutes. Then Mother M. Vianney, O.S.U., read a pap,r on the advantages of having a permanent Commission 43 CONGRESS IN ROME Review for Religious of Superiors General a[ Rome. The third speaker, Monsignor Luigi Pepe. the General Secretary of the Congress, spoke of the need of higher studies in religion. He urged provision for such studies in each country and proposed a financial plan for founding a faculty of religious studies at Rome for nuns and women' engaged in apostolic work.~ An auditor 'called the afternoon talk by the Rev. l~mile Bergh, S.3., "a soul-stirring conference." The heart of this talk was a,n examination of conscience for the past twenty-five years. This examination is given in the present number on page 14. He also gave some suggestions for the future. For instance, he mentioned that real days of recollection and retreat be organized that would provide a rest for the body too so that the soul might be ableto profit more from these exercises. After this, Father Larraona gave some practical directions of the Holy See for apostolic work in the field of education, re-education, care of the sick, and social wbrk. On Saturday morning he met with the superiors general while the other religious held group discussion in their own language groups. The congress was then closed with a brief address by His Eminence Cardinal Pizzardo, the secretary of the Sacred Congregation of Seminaries and Studies. , Observations . , The foregoing is a running, factual account of the congress as we. have been able to piece it together from our sources. To this we might. add a few of the more personal observations made by some Ameri-cans who attended the congress. ¯ Several have noted that there seemed to be very little realization in Italy of what we already have in this country. For example, we already have a splendid system of Catholic schools providing higher st.udies for women, not excluding religious. Also, many of our hos-pitals provide special care'for Sisters. As was noted in the Holy Father's address, previously published in the Review, he recommended modifications in the religious habit when this is necessary for hygiene or the better accomplishment of the work of the institute. We have not yet' obtained a copy of Father Larraona's address, but we have heard that when he mentioned this question of modifying the habit, he said that permission would readily be granted if the iequest was sponsored by amajority of the members of. an institute, and if the change could be made without ,]anuarg, 1953 CONGRESS IN ROME loss of harmony. The main thing, he said, is to keep peace in the family. (Not his exact words, but a good English equivalent.) And this reminds us bf another observation made by an Ameri-can delegate. "Looking at the habits that garb som~ of these dear, good religious,, we can't wonder that the Father of us all would like to see us clad in less grotesque and more unostentatious dress! Ours is surely the simplest here.'" Then she added: "'But it may be that everyone else, thinks tbe~same of hers!" (We have supplied the italics.) We c~onclude with another observation from an American mother ger~eral: "It was a grand and glorious assembly, and since we were there in obedience to the wish of our Holy Father, our being in Rome was grand and glorious too. However, the language q(~estion was a great drawback. We realized that it was international, but we felt that we lost too much since we, so many of us, had no knowl-edge of Italian. We were generally given a resum~ of the talk in the various languages, but that wasn't too satisfactory." SUMMARY OF THE CONGRESS ~ The superiors general, reunited in Rome, 'in response to the de-sires and directives of the Holy See, consider it opportune to sum-marize the work and conclusions Of the Congress as follows: The superiors general with their council will ~ollaborate in the holy movement of revitalizing the religious spirit, conforming to the needs of the Church and of the world in this historic moment. This revitalizing of the religious spirit must be basedon the spirit of our founders and fo~ndresses and of their outstanding disciples, while adapting itself to present needs and utilizing the immense resources at band in order to reach hearts and minds with the same broad vision and courage which the holy founders and foundresses would have bad today; Points for the Ascetical Life 1. Particular care must be taken to develop the personality of each religious in the exercise of Christian virtue and in the generous. dedication to religious virtue. 2. Maternal 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. 3. The schedules must always be reasonable and adapted to the various regions and apostolic ministries today confided to religious; 45 ¯ CONGRESS iN ROME Review for Religious 4. Care must be taken of the sick with promptness and exquisite charity. , Superiors must co-oper~lte in the organization of hospitals and s~anatoriums for religious. 5. In their individual houses, the superiors general will make it possible for al~ religious to lead a Christian life, by giving ample bp-portu. nity to receive the sacraments, and to carry out the duties im-posed on them by their consecration to God, by providing time for days of retreat, Spiritual exercises, and devotional practices common to the individual institute. Points regarding Government , I. It must. be remembered that we have need of superiors arid of teachers W.ho are well~balanced, nobl~-minded, refined holy souls or those strongly resolved to become so. They m!~st be ,well pre-pared for their sacred mission and, forgetful of themselves, give gen- ¯ erousI~ to their offide, striving to evaluate justly the natural and supernatural gifts of their subjects. 2. S.ubjects gifted With prudence and foresight should be chosen for superiors and for such offices as mistress ~)f novices and postu-lants. Young religious should not be excluded from higher office if they have the necessary natural and spiritual qualifications. Care must be taken not to ask more than canon law exacts nor should we be obstinate in the question of re-election. It is the mind of the Church that her laws and the cons'titutions of the institute be ob-served, both of-which prescribe the change of superiors so that no religious superior may be deprived pf the blessing of obedience. ,.' It is to be noted that when conditions are equal between a superior in office and a new carJdidate, preference should.be given to the new candidate. In :this way unpleasant situations'can be avoided and a greater num-ber of religious will be formed for governing. 3. In governing, in making the necessary decisions, such as changes, transfers, the equal distribution of work, one must "be guided by wisdom and charity. ' 4, In making ;¢isitations all the necessary time should be taken to examine well everything regarding the subjects, the houses, the registers, and the like. Each religious should be given an opportunity to speak freely and privately. The superiors and religious charged with various offices should enjoy a certain amount of' trust, while they sh0t~ld always remember that they are religi0u,s, subject to dis-cipline according to their respective offices. 46 d~nuarg, 1953 CONGRESS 'IN) ROME Special, Training 1. The creation of institutes of" higher education similar to those already existing for religiousorders of men. In these institutions the religious will study at least the essential' elements of Christian asceti-cism, of the religious li~e, of theology, of philosophy, of pedagogy, of psy~chology, of canon and civil lav~, and other subjects necessary for the direction of cofisecrated souls. 2. The introduction of a cours~ in orientation. This course may be given in the individual institute or tothe religious of various con-gregations grouped together. The. aim of this course is to acquaint religious with the needs and the trends .of the times in their various fields of activity. ~= 3, The diffusion among the religious of reviews of general and specific interests that may be of value'to them in their apostolate.~ 4. An intelligent, study of the documents of the Holy See. The Apostolate 1. It must 'be remembered that the apostolate is a grace, a voca-tion to which one must correspond, faithfully fulfilling the new ob-ligations which have been aisumed. The spiritual values must be main.tained,"tbe spirit of. prayer must be re-awakened, and the tell- ¯ gious'must be given 'the opportunity of making their spiritual re-treats. They must have the benefit of courses an'd have access to lit-erature that will enrich' their spiritual life. 2. It must b~ remembered that the apostolate is also a science and an art and that the Holy S~e ir~sists on high standards in literary, .technical, and profession.al training of religious, on the necessity of degrees required for the exercise of the various prbfessions; on the ne-cessity of aspiring to a greater degree of proficiency, never thinking that one's training is adequate for the present need. 3. It must be remembered what great profit can be derived from the formation of secretariates for apostolic works" both in the single provinces and in the entire congregation. Collaboration' It is sad to say. that religious frequently are indifferent to one an-other in their apostolic work. Perhaps this is more noticeable among superiors than among the members. There is a tendency to act and to think as though we were not perfect Christians bound fraternally to those who like ourselves are, striving for religious perfection. Milch harm is done to the Church and to souls by this indifference and 47 danudr~,1953 many worthy apostolic works are hindered in their development by this deplorable lack of union. By fraternal collaboration we can in-tensify our common actions for the greater glory of God and ,thus realize works which would be impossible to the individual congrega- ,tions. , The superiors general conforming to the designs of the Sacred Congregation and following the example of the superiors of the reli-gious orders of men, will constitute a committee to provide a com-mon center of information, of co-ordination, and of collaboration. General Aims of Committee 1. To gather in accordance with the Secretary of the Central Commission, already existing .at the Sacred Congregation of Reli-gious, that information which could be useful to the congregation ,regarding. various problems such as questions of the apostolate, ori-entation, defense, propaganda, administration, and authoritative reports. 2. To promote congresses, conferences, and courses of general and particular interests which are deemed necessary or useful and to organize them, after having informed the proper authorities. 3. To. reply to questions that may be asked by the Holy See. 4. To present to the Sacred Congregation of Religious any in-formation that might reflect the needs and the desires of the various~ congregations. 5. To serve as a secure and rapid means of t.ransmitting~com-munications of importance to the religious 'congregations. 6. To organize works of common interest and benefit or, at leasi~, to study the concrete projects that may be presented. Particular Aims of the Committee i. To create a pontifical institute of higher religious education. 2. To suggest the organization in various countries of courses for the ascetical and pedagogical formation, both for the religious in general and for specialized groups such as superiors, mistresses of novices, and prefects of study. ;. 3. To collect sVatistics regarding the distribution' of work, ,vari-ous apostolic needs, the fruits obtained, the difficulties encountered, ~and the like. 4. To formulate conclusions on common problems to be sub-mitted to the Sacred Congregation of Religious. 5, To promote the organization of schools for higher education by groups of congregations. ' 48 Shunfing Facilities Albert Muntsch, S.3. RAILROAD yards possess shunting facilities which enable the yard-master to move quickly a row of cars ~to a siding to make room for incoming or outgoing trains. The more complete such provisions, the less danger of collision at times of heavy traffic and travel. As we go thrdugh life we all need, at times, facilities, of escape-from spiritual or moral dangers that threaten ruin 1~o the immortal soul. We need them also to find relief from the worry, depression, and disappointments that beset every traveler through the pilgrimage of life to the eternal homeland. We may regard such avenues of escape as spiritual shunting facilities. Fortunately we have them in abun-dance. Like the "rare day in ,lune" they are free to all. And what is more, these "shunting facilities" have a beneficent effect. They will surely work if we do not place an obstacle in the way. Some of the great heroes whom we honor in the calendar of (he saints tell us that a reverential glance at the crucifix was to them a source of courage and of spiritual strength in the hour of trial.~ It is easy, to imitate them. We carr~y,the cross on our rosary. How easy ¯ ¯ to look devoutly and with confidence at the sweet symbol of salva-tion! Surely there is always hope and healing for the troubled soul in the cross of Christ. Pragers consisting of three or four words--prayers which may be uttered on the crowded street, as well as in the quiet of the home, are an easy way to gain new strength and much-needed hope. Let us try to cultivate this practice of utteri,ng such ejaculatory prayers. "My 3esus, mercy," is a familiar example. We shall become the richer s~iritually for forming this excellent habit. It can provide a good avenue of escape from many of the little'worries, that eat into the~ heart and make the soul unfit for larger efforts in God's Kingdom. A brief visit to the chapel--what a wonderful means for fighting . off weariness in well-doing and for laying up new resources against the,.hour of temptation! We are in God's house.Perhaps we see other souls praying for the same graces we need in the spiritual journey. It is always edifying to enter St. Peter's Church, near the D~ar- 49 ALBERT MUNTSCH born,Station in Chicago, at any hour of the day, and become one of the man,y dev6ut clients of the Sacred' Heart. There ~ill be scoies of men and women frbm all walks of life who have turned aside from the busy street and the roar of commerce to find hea!ing for the soul. Rich and pgor, young.and old, saint and ~inner, native son and im-migrant all on the same high quest. They needed a spiritual siding so they turned into God's holy house~to avoid some snare or spir-itual danger or to lay up strength for the day's, ceaseless conflict. With a song of g.ladness from the heart we may take up anew life's daily burden. We are not like those who are without hope. We see a light ever-shining. There are many beacoi~ lights even in the darkest hour. For a loving Providence has providedus weary pil-grims, with many a station at which to stop for second wind while press!ng forward to the goal. Now such spiritual shunting facilities are of immense value to, and even of great necessity for r~li~ious. Many are engaged 'in the splendid work o~ Catholic hospitals, following in the footsteps of Christ, the Divine Physician. But both patients and nurses may. at times become wearied and their hearts may become oppressed with bitterness. They need a spiritual._siding. Religious persons should often dwell on one of the g[eatest prob-lems the problem 9f human suffering. It is contemplation on the su.fferings, of Christ which will enable them to find thoughts of hope and inspiration for their suffering patients who are about to give up the struggle, abandon ~hope, and listen to the tempter'of souls. An eminent physician refers to the immense value of the "simple habit of prayer" for those who are nervously depressed. This simple habit of prayer and an act of faith in the divine value of suffering patiently borne may provide spiritual shunting facilities.for both the nurse and heb patient. "The drudgery of the classroom" has become, almost a proverbial expression. When the duties of teaching seem hard, it would'be well for teachers to realize that in ten or twenty years the boys or girls, who~ are now often a sourde of trouble, will be young men and women. They will be on the front line and may be exposed to seri-ous temptations. Under the tutelage of the Catholic teacher, they fnust prepare themselves now for victory in that critical hour. T~his vision of the future will help provide shunting facilities for the tem-porary snarl of discouragement. The vision should prove an inspi-ration to persevere .faithfully in the Christian apostolate of teaching. 50 ( uestdons an.cl Answers When H01y Saturday services are held in a convent chapel on Satur-day evening, terminating with the Mi.dnlght Mass, what is the correct order for the Divine Office on Holy Saturday, and what versicles, re-sponses, and prayers should be used for' grace at the noon and evening meal? Should the Alleluia be omitted at grace when the Holy Saturday services take place in the-evenlng? The answers concerning'the Office are contained in a Decree of the Sacred Congregation of Rites, dated January 11, 1952 (Acta Apos-toticae Sedis, January 25., i§52, pp. 50-63), giving_ directions for the c~lebration of the Easter Vigil on Holy Saturday evening with the Easter Mass followiiag about midnight. Regarding the grace at ~able, which is not covered by the Decree, confer below. The pre-scriptions for the Divine Office are as follows: MATINS and LAUDS are not anticipated-.on Friday ev,ening, but are said Saturday.morning at.a convenient hour. At the end of Lauds the antiphon Christus factus est is ~epeated with a Pat'-'r Nos-ter, but the psalm Miserere is 6mitted. and the following prayer is substituted for the Respice quaesumus: Concede, quaesumus, Omnipotens Deus: ut qui Fitii tui resurrec-tionem devota expectatione praeuenirnus; ejusdem resurrectionis glo-riam- consequamur. The conclusion Per eundem Dorninum is said silently. SMALL HOURS are ~aid as on Holy Thursday, en~ling with the antiphon Cbristus factus est and a Pater Noster. The psalm Miserere is omitted, but the new prayer Concede is said as indicated above at Lauds. VESPERS are 'said at a.convenient h6ur in /he afternoon as on Holy Thursday, with the following changes: Antiphon 1: Hodie agtictus sum valde, sed cras solvam uincula Antiphon for the Magnificat: Principes sacerdotum et pharisaei munierunt sepulcrum, signantes lapidem, cure custodibus. The antiphon for the Magnificat is repeated and the Christus factus est, Pater Noster, and Miserere are omitted. The prayer noted above for Lauds is said: This concludes ~espers. COMPLINE is omitted on Holy Saturday evening. 51 QUESTIONS AND ANSWERS Revietv ?or Religious Until the Sacred Congregation of Rites issues an official text for grace at meals,, the f,ollowing, which keeps the parallel between the Office'and the meal prayers to be found in t'he Breviary at present, is suggested as a form which may be used on Holy Saturday: AT THE NOON MEAL: Cbristus factus est pro nobis obediens usque ad mortem, mortem autem crucis and a Pater Noster. Then recite the new prayer Concede, given above at the end of Lauds, ter-mmat! ng it with Per eundem Dominum "to be said silently. AT THE EVENING MEAL: V. Principes sacerdotum et pharisaei munierunt sepulchrum. R. Signantes lapidem, cure cus-todibus. Then a Pater Noster and the prayer Concede as given abo~e with its silent ending. The Alleluia will not occur in the Office or grace at table on Holy Saturday because it has not yet been su.ng officially. This will occur during the Easter Vigil. ~2m Throughout ~he year we chant the Little Office of Our Blessed Lady in choir. During the last three days of Holy Week we replace this¯ by the Office of the Roman Breviary. However, at Matins on these days we spy only the first nocturn. Is this a proper'and permissible omission? In his Hol~l Week in L. arge and Sm~ all Churches, Father Law-rence J. O'Connell states the following: "Tenebrae.services may be .held not~0nly in cathedral, collegiate, conventual, and parochial churches,.but also i,n chhpels of convents and other institutions where the Blessed Sacrament is habitually reserved . If all three nocturns of Matins cannot be sung, it is sufficient to sing the first nocturn and the Benedictus.'" (See also W'apelhorst, n. 360, 6!). The custom of replacing the Little Office of Our Lady with the Divine Office during the Sacred Triduum seems reasonable and jus-tifiable. In a congent where the Holy Week services are not held, when is it proper to uhcover the crucifix on Good Friday? There does not seem to be any special legislation on the .subject. Hence it is suggested that the crucifix be uncovered after the services held in the parish church in whose territory it is situated. Our constitutions state that if anythlncj is left over it is to be sent to the provincial house. Sometimes we have to send our salaries before we 52 Januarg, 1953 QUESTIONS AND ANSWERS pay our food and book bills. We have to make so many excuses when the collector comes. This cjives us a bad local reputation, and our credit is not good. Hence firms expect us to pay cash. Is it proper to

Issue 4.5 of the Review for Religious, 1945. ; for °' SEPTEMBER 15, 1945 ~Nnct,on, Key ÷o Heaven5 C~arence =Aug_ :Nobls . James:~A;" catholic Action . Francis F÷he Holy Spirit . Leo A. Cyri~ Communications Reviewed " Questions Ans~ De~:isions of the Holy See DLUME IV SEPTEMBER 15, 1945 ¯ CONTENTS :',IEXTREME UNCTION, KEY TO HEAVEN-~Clarence McAuliffe; BOOKS RECEIVED . - SPIRITUAL READINGS FROM THE COUNCIL OF TRENT-- Augustine Klaas. S.J . "AUFER A NOBIS"--James A. Kleist. S.J, CONTRIBUTORS . ¯ . THE CONTRIBUTION OF RELIGIOUS TO CATHOLIC ACTIO Francis B. Donnelly . bECISIONS OF THE HOLY SEE . THE INDWELLING OF THE HOLY SPIRIT--Leo A. Coressel, 8.J., WE DIED WITH CHRIST--Cyril ~91"lert, S.J . BOOKLET NOTICES . ". . . BOOK REVIEWS Weapons for Peace; Daily Progress in Religious Virtue: A Retreat Religious: Meditations on Eternity qor R~ligious . COMMUNICATIONS . QOESTIONS AND ANSWERS-- 43. Return to Congregation and Disposition of Do~vry after Transfers to Cloistered Community . 44. Payment of Surplus Earnings to Motherhouse . "~. 45. Respective Jurisdiction of Local Superior, Principal, Hospital suP~ erintendent, and so forth . . , . 46. Right to Send Uninspect~d Letters to Local Superior ~. ,. ~'REVIEW FOR RELIGIOUS, SeptembeL 1945. ~ol. IV, No. 5. ~monthly; January, March, May, July, Septeinbgr. and November at the Colic 606. Harrison Street, Topeka, Kansas, by St.,°Mary's College, St. Mary~ ~ith ecclesiastical approbation. Entered as second class matter January at'the Post Office, Topeka,, Kansas. under the act of M~rch 3, 1879. Board: Adam C. Ellis, S.J. G. Augustine Ellard, S.J., Gerald'.Kill Editorial Secretary: Alfred F. Schneider. S.J. 1945, by Adam C. Ellis. Permission is hereby' granted f,reasonable Igngth, provided due credit be givett _this a~ ipt~on price: 2 dollars a year. , , i'B~fore wr~incJ to us. please consult notic~ on" Inside r.); I=xtreme Onctionz Key to ~e~ven Clarence McAuliffe, S.~'. THreEli gfiirosut st,i mwee wpre oabssaibstleyd l eaatr tnheed f/uann6 irmali Sorf eas sfievlleo wan-d abiding lesson. Still tinctured as we were with that" worldly spirit which encompasses death with an impene-trable fog of tears and. g!o?m, .we were perhaps mildly. shocked to sense an unusually cheerful atmosphere in the community after the funeral. This set us.thinking and we soon recovered from our shock. We reflected that no other reaction could be expected of religious. If death, as faith' teaches us, is the door to everlasting life, then the demise of a consecrated child of God must be a joyful event despite the natural pangs of separati6n. We. might have wept; we might have experienced a feeling of emptiness; but despite these lawfuland normal symptqms of grief,~ we realized that the occasion called much more for rejoicing. "Blessed are they who die in the Lord." The gaiety .consequent upon the funeral and evidently inspired by it taught us, as no instruction or sermon could, that immortality and heaven are facts, It made us realize more keenly that this life is zfierely a porch, not a home. It injected new blood into our spirit of detachment. But our fellow-reiigious had passed through a supreme ~ri~is before death and our joy hinged upon the conviction that he had met that crisis well. Death for every man is the climhx in a series of crises that make life a battlefield. We mawr. f.ail in other crises and yet succeed in life; but if we fail in the~crisis of death, we become eternal castaways. To CLARENCE MCAULIFFE Reaieua for Religio~zs guarantee our succeds at this crucial moment, our blessed Savio~ instituted the sacrament of extreme .unction.' Sometimes we .might .feel inclined to ask: "Why did the Savior not restore the gift. of immunity from death , which God granted to the entire.human, family. before Adam',s sin?." We might answer partly that He has done almost as much by giving us the sacrament of extreme unc-tion. Cold weather is not particularly burdensome to i~ealthy people" who live in well-heated homes and dress comfortably when they. go out. But it is hard on- the poor because they are bereft of fuel and sufficient Clothing. In the same way, dea'th would be a formidable spectre if we '"were left to our natural resources. But God has removed its s'ting by the spir.itual anodyne of extreme unction. Probably not one Catholic in. ten could explain ful.13T the real reason why Godestablished this .sacred rite. Some would say God wants to help sick people prepare for death. O~hers would say that He wants to comfort them. Others believe that He intends t0improve the health of th~ infirm. Others ~igain, think that He aims at removing temporal pun-ishment from the soul. All these answers contain~ some truth, but none of them gives thewhole truth. Asa matter of fact, God's real purpose is to purge the soul so thoroughly of all traces of sin and its effects that the dying man will by-pass purglitory. If he. prepares sufficiently for extreme unction and cooperates generously with its 'graces, he will never experience the frustrated love and sensible pains of God's temporary pris.on but will be welcomed at once by the smile of Christ into God's mansion, for the just. Astonikhing? Yes, but true iaone the l~ss and a'belief. held by all' theologians without exception. Of course, fo obtain this immediate admittance into heaven, certain con-ditions must be fulfilled. Among these, tw.o are funda-mental. The sick person must ordinarily be in the state of 290 8epteraber, 1945 EXTREME UNCTION grace when.he receives the sacrament, since it is primarily a, sacrament of the living. Sdo~dly, he must receive the sac-rament while he still has the use of his ,faculties. If he delays it until his physical and mental forces are nearly. depleted, he may not be sufficiently disposed to .gain the full effect of the sacrament and he will not-be able to use ade-quately the graces spon, taneously springin~ from it. ~To prepare him for God's, embrace instantaneously ¯ after death, certain results ,must be produced in the soul of the skk person. To. begin with, his sickness itself is the cause of spiritual trouble and may endanger his eternal sal-vation. To meet this danger, the sacrament provides the infirm man with actua! graces that impart courage and buoyancy to him. These actual graces do not all come when the sacrament is received, but from that time until the moment of death they keep. coming whenever they are needed. If the sick person is to recover from his malady. they keep coming until he is out of serious danger. Nor is their coming due to the prayers or .good works of the patient but principally ~o the divine efficacy of the sacra-ment itself. It is part of our faith that extreme unction confers this spiritual strength and co'nfidence to the sick. In fact, it is a qui.,te commonly accepted opinion today that this is the dis-tinctive effect of this sacr~iment. That we need God's spe-cial support when we fall 'seriously ill is beyond question: When the body is weak, lits passions become unruly. Satan is apt to be ~very active as death impends. This does not mean that we believe that most religious will be assailed at this time by temptations of every kind. Many sick r.eligious apparently are bothered very little by assaults against pugity or faith or resignation to God's will. But fear, diffidence, anxiety, ahd~depression are the common lot of those whose ilives are ebbing away. In normal health We 29i CLARENCE MCAULIFFE R'euieu; [or Religious do not realize how. harrowing such temptation.s may become because we do not realize how fond we are of this present world until we are on,the verge of leaving it. may meditate on death again and again;, but our imagina-tions are not keen enough'to stir up ~he strains of f~eling that will strike their discordant notes when we are about to say farewell to this world forever. '~'~I am dangerou.sly ill. The doctor says I shall die or am likely to die." Once we.sp, eak thus with ourselves, a turmoil naturally arises in our souls. Willy-nilly our memories go searching back through our ,entire past begin-ning from the dawn ,of ,reason. Black splashes of' sin mar the beauty of the picture we have painted. These sins, have been forgiven, of course, by the ~acrament of penance. But now is the time when Satan strives to upset our tranquil-lity. "Didn't. you fail to confess such and such a sin. "You weren't sorry when you confessed that sin or you wouldn't have committed it again." "Look at those temp-tations you dallied with." '~Look how remiss you were in your religious life." Such temptations to distrust~for ~they are purely te~nptations--are apt to assail the holiest religious;' and against them the sacrament of extreme unc-tion sends forth its invigorating injections of confidence. courage, and childlike trust in God. But not all disquietude arises from the past. The present, too, has its special diificulties., We may be worried by the distracted condition of ou~ mind. We cannot focus. o, ur attention on God or on anything else. We try to pray ~tnd we cannot. God flits,in and out of our minds. This inattention may easily disturb our tranquillity. In addition~ we are apt to be impatient and irritable. Little things get On otir nerves:, Above all, we are apt to feel, a sense of neglect-7--a piercirig .realization that we are alone. 'For hours at a stretch we have no company.If we should have .292 t September, 1945 " I EXTREME UNCTION visitors, we might not have any chance of recuperating. And yet we feel keenly the .need of human consolat{on, Through all these disturbances of mind and emotion, the sacrament of extreme unction is at work. God, through its efficacy, keeps touching-the.soul, keeps soothing it like a balmy breeze on a sultry night. Inability to pray is tinc-tured with a firm trust in God. Loneliness i~ .mitigated. by the surging realization that God is all and that His society alone is all we need. " ' But we. may also be ialarmed:by thoughts of the future. ' Our glazed eyes stray t6 the window and takein a misty view of the world outside--the sunny .sky or the verdant garden. "I may ne-ver ~ee them again in this world after today. Tomorrow the' rest of the community will rise as usual and I shall not be among them."' It takes dangerous illness tO make us realize how strong is our attachment to ¯ this ephemeral world; and the sense of be.ing torn from it may raisea veritable tumult in our soul. Then there is that crucial moment of death itself, when body and soul will be. severed, and perhaps w~ 'shrink from it and from the p, os-. sible agony which may precede it. S~iritual ,hazaRds, too, may lie ahead. Because of our sickness, we.~seem like rud-derless boats and we w'orry perhaps about our ability to steer God's course safely, t3ut extreme unction will be our substitute rudder. Through its graces we shall have the courage t~) face the pair/of sep~iration. .We shall offer our impending physical sufferingh, in union with the suffering Christ, and a humble confidence in God will buoy us up to grapple successful'y with any~emptation whatever, In addition to strengthening the soul, extreme unction has within itself the power to remove all our past unfor-given venial sins. ~i minority of theologians believe that this effect is procured, only indirectly. They believe, ~ namel);, that the sacrament inspires us with such strong. 293 CLARENCE MCAULIFFE . Reoiew for ,Reli~?ious inclinations to love of God and general, pie.ty that if we utilize these graces, we shall.delete all ourvenial sins. This is not the prefe.rred 6pinion, however:. Most.theologians maintain that this effect ~esults automatically from the sacrament. It depends not on utilizing the graces ¯arising from ,the. sacrament, but on a voluntary act of virtue made at the time we receive it or shortly before. This act of vir-tue is one of imperfect contrition ~ for all our venial sins. Some th,eologians would demand even less than this, but it is quite certain that if we do sincerely make an act of imper-fect contrition for all past unforgiven venial sins-~even though we do not, since We cannot, recall each one 'indi-vidually- they are at once remitted in their entirety. Such an act of sorrow should be easy for any religious. "However, sin is not the only obstacle to immediate access to'heaven. We¯may be weighed down by a great debt of temporal punishment for past forgiven, sins, and it is not quite so easy to rid ourselves of this by reception, of the sacrament. Unquestionably the sacrament can do so, since its very aim is to escortthe soul into heaven at once; and undoubtedly it can-do' so by its own inherent e~cac~!: In other words, the removal of all Our temporal punishment dods not depend on our cooperation or non-cooperation With the graces flowering from the sacrament, but upon our own subjective,, voluntary disposition, at ~the time we receive it. Just as damp wood ¯impedes the burning action of fire, so a lack of the required disposition may prevent extreme unction fro'm blot~inffout every last vestige of our temporal punishment, though it will always remove some of this by the mere. fact that we have received the sacrament worthily. , What then is the necessary dispo, siti0n On our part in order to gain this effect? Quite probably an act.of attri-tion (imperfect contrition),, but one of grea,ter perfection 294 September, 1945 EXTREME UNCTION than that required to delete all our venial sins. But how perfect;does it have to be? We~do not know for sure, but reliable authors say that it must be more fervent than that required by l~aptism in an adult and less fervent than that demanded by confession in .order that these sacraments may remove all temporal punishment. Baptism wip'es away all temporal punishment in the adult who makes.a valid act of attrition, even though it be of the lowest degree. Confession, on the other hand, exacts a more perfect attri-tion, not that sins may be forgiven by it; but that the entire mass of temporal punishment may be carried away. The atti~ition of the average penitent is har~lly sufficient to enable his confession'to annihilate all his temporal punish-ment. In.extreme unction, then, a lesser sorrow would be .necessary to remove all t~mporal punishment than,.is required in the sacrament of penance. Such an act of attri-tion should not be difficult for a sick religious to make. Inn fact, an act of perfect contrition for all sins, or .of perfect love for God, should b~ easy for religious; and it appears beyond dispute that such an act coupled with the sacra-ment would make. the sbul ready for immediate entrance into glory. Any-~ tiny debt of temporal punishment incurred between the reception of the Sacrament and death would' be forgiven either through the prayers and good works of the ailing person, or by Holy Communion, or by indulgences, particularly~by the plenary indulgence attached " to the Apostolic Benediction which is conferred immedi-ately after extreme, unction but which suspends its effect until the very moment of death. ¯ In view of all this, certainly we should not say that very few persons receive the full effect of extreme unction. Since this Sacrament has been instituted b~r Christ to con-duct souls~directly into heaven, it is surely no compliment to the merciful Savior to say that He established the sacra- 295 CLARENCE MCAULIFFE Review for Religious. ment for this purpose but has maple the conditions for reaiizing it so difficult that hardly any one can ever hope to escape purgatory by.receiving it. As Father Kern, S.J., perhaps the foremost authority on extreme unction, puts it: "It would hardly.savor of piety to think that this sacra-ment produces its full effect only in.comparatively isolated instances." Another remarkable, yet secondary and conditioned, effect of extreme unction is that it sometimes restores bodily health to the sick person. This fact is certain and is defined doctrine. The cure itself may be miracul,bus, but this is not ordinarily the case. Hence, if the sick person is to recover from his malady, he should receive the sacrament 15efore his natural physical forces are exhausted. But even though he does receive it in plenty of time, he may not get 'well since this effect always depends on the condition expressed by the Council of Trent, "'ubi satuti anirnae exioedierit.'" This Latin phrase is susceptible of two trans- . lations, either of which is admissible. If we translate it, "if it conduces to the soul's salvation," then we mean that the sick person regains his health only if his salvation hin. ges upon restored health. Thus even the greatest saints who did not attainthis effect from extreme unction would have lost their sot~Is lqad ghey lived longer. Thus, too, people who .ha've recovered from their illness through the sacrameni are predestined and can not lose their souls even though they should live for many years. This opinion may be held safely, but its conclusions are so difficult to admit that the majority of theologians today prefer to translate the Council's phrase:~"if it conduces to the soul's welfare." This means that if restoration 0f, bodily health will aid in bringing about the perfect cleansing of the soul at t.he time of the sacrament's reception, and only then, health will result from the sacrament. In other words, an 296 .~eptemSer, 194 ~ EXTREME UNCTION imp.ro.vement in health may in some cases be a great aid towards fostering courage and confidence and for cooper:. ating with the graces of the sacrament. When this is the case, the sacrament will automatically restore bodily' vigor pax-tially and sometimes even completely. ,Just bow this is accomplished is debatable, but the fact itself is not only part of our faith, but is attested by the experience of priests, doctors, and nurses. " : One other singular aspect.of the sacrament of extreme u.nction should be mentioned. Though asacrament of .the living, it partakes in a special .way of the nature of a sacra. ment of the dead, and under certain conditions it can blot .out even mo/tal sin. Suppo'se that-a Catholic were to com-mit a inorta! sin today, and that tonight,, before retiring, he would make an act of imperfect contrition. During the night he becomes seriously ill and lapses into unconscious-ness before, he thinks, about-making an act of perfect con-trition or has the opportunity- of receiving the sacrament of penance. The morta! s~in ~is still unfo~rgiven; but if he were to be anointed while unconscious, he would regai.n the state ¯ of grace through the efficacy of extreme unction. He would, of course, have.the obligation of confessing tl~e.mortal sin later if he recovered consciousness and confession were pos-sible, just as a man has the obligation of confessing mortal sins dve.n though he has madean, act Qf perfect contrition for them. The fact that extreme unction can remit mortal sins is commofily admitted by theologians today, and it ~is an important truth to keep in mind. It indicates that this sac: rament may be the only certain means of salvation for many unconscious dying persons and"thus shows us th.e ,urgency. of callin'g a pries.t to administer the sacrament. Such are the effects of extreme unction. Its general purpose is to make us ready for' God's handc!asp the 297 CLAI(ENCE MCAULIFFE moment we die. To achieve this, it st~:engthens us against the trials preceding death, it remits all venial sins and all temporal punishment if we do our part. This sacrament ~explain~ the'statement of Oliver Wendell Holmes: "So far as I have observed persons nearing theend of life, the Roman Catholics understand the business of dying better than Pr6testants. I have seen a good many Roman Cath-olics on their dying beds and it has always appeared to me that they accepted the inevitable with a composure which showed that their belief, whether or not the best to live by, yeas a better~one to die by than most of the harder creeds that have' replaced it." Holy Simeon pronounced his Nunc dimittis with the child Jesus in his arms. We pronounce our Nunc dimittis in the arms of Jesus through, the graces coming from extreme unction. Books Received ¯ (From June 20 to August ZO) THE LITURGICAL CONFERENCE, Chicago¯ National Liturgical Week : 1944. ¯ FREDERICK PUSTET CO. New York. The Holg Sacrifice. By Peter Wachter, O.S.B. $2.50. the Holg Ghost. By Rev. L. M. Dooley, S.V.D. (Ed.). BRUCE PUBLISHING COMPANY, Milwaukee. August(ne's Quest of Wisdom." By Vernon J. Bourke, Ph.D. THE NEWMAN BOOKSHOP, Westminster; Maryland. Moral Tbeologg. By Rev. Heribert Jone, O.F.M.Cap., J.C.D. FIELD AFAI~ PRESS, New York. Margt~noll Mission Letters, Vol. I, 1945. 50 cents. THE SODALITY OF ST. PETER CLAVER, St. Louis. The Servant of God Marg Theresa Countess Ledochowsha. $1.5~0. Further Discourses on $2.50. $3.00. $3.00. By Valeria Bielak. 298 ;piritual Readings from the Council of Trent Augustine Klaas, S.J. ~OUR hundred year, ago, towards the obscure little i- to.wn of Trent in. sduthwest Tyrol could be seen con- ~ verging for many ~eeks cardinals; bishops, abbots, priests, 'religious ~of .div~ers orders, legates of Emperor Charles V and of other ~overeigns, soldiers, retaine.rs, and servants. The~ came si~agly or. in picture,sque cavalcades., riding on horse or miile-back, .carried in ornhmented litterS. jolting along in. lumbering wagons, or trudging on foot through the luxuriant v~lley of the Etsch,. Their features, speech, dress, and cust6ms bespoke the universality of Christendom. , On the Third Sundaiy of Advent, December 13, 1545, after marching in procession through the streets singing the Veni Creator, the disti,~guished ecclesiastics convensd in solemn assembly in th~ choir of Trent's Romanesque ca~thedral, dedicated to Saint Vlgdxus, to open with a High Mass, of the Holy Spiritithe nineteenth, ecumencial council of th~ Church. It v~as an'~impressive and ~olorful gathering. Present were the threeI legates of the reigning Pontiff, Paul III, appointed by him to be,also the rotating pres~, dents of .the council" Cardinal Giovanni del Monte, future Pope 3ulius III; Cardinal Marcello Cervini, later pope Mar-cellus II; and the Englishman, Cardinal Reginald Pole. Present also were.Cardi~aal Cristoforo Madruzzo, Bishop of Trent, four archbishops, twenty-one bishops, five gen-erals of religious orderS, nine canon.ists, and for(y-two theologians, besides ,man~y assisting priests and not a few prominent .laymen. Ex~cept for four Spanish diocesan priests, all the theologians were members of religioas orders, 299 AUGUSTINE KLAAS ¯ , Revieto /:or R~li~ibus "six .Dominicans, eighteen Franciscans, five Augustinians~ fi~e Carmelites, and four Servites. The Bishop of Bitonto, Cornelio Mussi, a famous Franciscan orator, preached the sermon in Latin. When Cardinal del Monte, the celebrant of the Mass, had finished the prayers pre.scribed'by the Ceremonial, Tommaso Campeggio, Bishop of Feltre, read in a loud voice from the pulpit the papal Bull Laetare Jerusalem .convoking the council and anol~her .appointing .th~ three legates of the Holy See. Then Cardinal del Monte, with the assent of the bishops, officially proclaimed the c~uncil open and fixed' January 7, 1546 as the date of the second session. The ceremony closed with a Te Deum. Lowly Trent had. been catapulted to fame. As an ecumenical city it now ranked on a par with and even above Nicea, Ephesus, Constantinople, Chalcedon, Lyons, Florence, and all the rest, because the council held within its ~w.alls was undoubtedly the most momentous and successful of the twenty ecumenical cohncils of the Church. The Council of Trent had not been easy to convoke. As earlyas 1518 Martin Luther had hypocritically appealed from Pope Leo X to an ecumenical council hoping in this way to avoid the condemnation of his errors in Rome. Protestants after him had repeatedly demanded a' general council. The succeeding Popes and Emperor Charles V were sincerely for i~, but ecclesiastical .and political obstacles rose up again and again to block the way and so it was put off for .years. Francis I, "most Christian king of the French," bad not always lived up to his ~itle, and Eng-land's Henry the Eighth was a troublemaker~ too. Finally, just when the way was clear and the council ready to be summoned, the Protestants. rejected it and refused to appear at Trent. The Pope reluctantly determined to hold the long overdue council without them. 300 September, 1945. READINGS FROM TRENT The principal objective of the Council of Trent .was twofold: first, the condemnation and rooting out of Prot-estant heresies by clearly defining the Catholic doctrines attacked; and secondly, the carrying through of the 10ng needed reform of the Church's inner life by removing the abuses that bad crept in. It was decided to treat doctrinal and disciplinary matters simultaneously in the council. -Twenty-five ecumenical Sessions were held, the number ¯ of attending Fathers and theologians fluctuating. but gen-erally increasing,as time went on. T~hree main periods may be distinguished. The first, under Pope Paul III, lasted from, 1545 to 1549; during this time ten sessions were. held, the last two at tSologna, whither the council had bemoved because of a threatened plague at Trent. tSack at Trent once more, the. second period opened under Pope Julius III and went from 1551 to 1552, covering, sessions eleven to six- . teei~. After a suspension of ten years, .the council recon-v~ ned under Pius IV and held the remaining nine sessions during 1562 and 1563. Some of the most important doctrinal decrees w~re those ¯ dealing with Holy Scripture, original sin, justification, the sacraments, the Holy Sacrifice of the Mass, the yeneration of the~saints, and indulgences. Reform decrees were passed .concerning episcopal jurisdiction,, the bishop's obligation of residence in his diocese, legal matters and the morals t.be~ clergy, and the seminary training of candidates for Holy Orders. Others pertained to religious, their vows, their novitiate, their obligation of cloister, and so on. Finally, on December 4, 1563, when all business had been duly dispatched, Cardinal Morone, pa.pal legate and " last, president of the council, intoned the Te Dearo, and when it bad been chanted, officially closed the council with the wordst "Most Reverend Fathers, go in peace." All answered with a hearty "Amen." All present then signed "301 AUGUSTINE KLAAS Reuieto /or Religious .the acts of the council: :there were four cardinal-legates, two" cardinals, three patriarchs, twenty-five archbishops. one hundred and sixty-seven bishops, seven generals of reli-gious orders, seven abbots, and nineteen procurators .who signed in the name of the thirty-three absent prelates. The following year, .January 26, 1564, Pope Plus IV issued the bull of confirmation and stipulated that the ,decrees. would be effective as of May 1., 1564. Nineteen years had elapsed since the opening of the first session in the cathedral. of Trent. .Of 'all the ecumenical touncils of the Church, Trent was the longest in time, the richest in doctrinal content, the most efficacious in repelling error and in reforming.th~ moral and disciplinary life of the Church. "With rejuvenated and redintegrated strength Catholicism could now face the Protestant world," wrote the hostile historian Ranke.' Indeed, the Council of Trent was the Church's mighty answer to the Protestant Reformation. It was to be the corner-stone of the counter-reformation. On it the Church still continues to build. In this fourth centenary year .is it not fitting that we reread the decreesof the Council of Trent, at least, the more important ones? During the year priests and, religious can make these decrees the subject of very profitable spiritual reading, because they deal with many revealed truths that are basic in the spiritual life. Sound spirituality must always be deeply, rooted in revealed dogma. As an aid to such spiritual reading I have selected the secl~ions on dus6fication, Penance, the Sacrifice of the Mass, and the Eucharist. Since their Scriptural and dogmatic content are extremely meat, y, the reading should be Slow and medi-tative. The second method of prayer of the Spiritual Exercises can'also be fruitfully employed on these inspiring truths. 302 September, 19.45 READINGS FROM T, RENF Except for some omissions of text and references I am in: debted for the following selections to Canons and Decrees of the Council of Trent, edited by the Rev. H. J. Schroe-der, O.P., Herder, 1'941. dustitication through Christ The holy council declares first, that for a correct and clear under-standing of the doctrine of 'justification, it is necessary that each one recognize and donfess that since all men had lost innocenc~ in the prevarication of Adam (1)~, having become unclean t 2), and. as. the Apostle says, by nature children of wrath (3), as has been set forth in the decree on original sin, they were so far the servants of sin (4) -and under the power of the devil and of death, t'hat not only the~ Gentiles by the force of nature, but not evefi the Jews by the very letter of the law'of Moses, were abl~ to be liberated or to rise there-from, though free will, weakened as it was in its powers and down-ward bent, was by no means'extinguished in them. Whence it came to pass that the heavenly Father, the Father of mercies and the God of all comfort'(5), when the blessed fulness of the time was come (6), sent to men Jesus.Christ, His own Son, who had both before the law" and during the time of law been announce.d and promised to many of the holy fathers (7), that be .might redeem the Jews who we.re under the. lau) (8), and that the Gentiles who" followed not after justice (9) might attain to justice, and that all ÷ then might receive the adoption of sons. .Him has God proposed, as a propitiator through faith in his blood (10) for out'sins, and not for 6ur sins only, but also for those of the whole world. ( 1 1') But though He died for all (12), yet all do not receive the bene-, fit of His. death, but those only to whom the merit of His passion is. communicated; because as truly as men would not be born unjust, if they were not born through propagation of the seed of Ad.am, since by that propagation they contract through him, when they are cbn-ceived, injustice as their own, so if they were not born-again in Christ, ~hey would never be justified, since in that new birth there is bestowed upon them, through the merit of His passion, the grace by which ' 1) Romans 5:12; I Corinthians 15:22 2) Isaias 64:6 3) Ephesians 2:3 4) Romans 6:17, 20 5) See II Corinthians 1:3 6) Galatians 4:4 7) Genesis 49:10, 18 8) Galatians 4:5 9) Romans 9:30 10) Romans 3:25 11) See I John 2:2 12) See II Corinthians 5:15 303 AUGUSTINE KLAAS Review [or-Religiou. s they are made just. For this benefit the Apostle exhorts us always to give thanks'to the Father, .who hath made us worthy t9 be par-takers of the lot of the saints in light, and hath delivered us from the power of darkness, "and hath transli~ted us into the kingdom of the Son of his love, in wbbm we have redemption and remission of sins.' (13) In which .words is given a brief description o'f the justification of the sinner, as being a translation from that state in which man is born a cl~ild of the first A'dam, to the state of grace and of the adoption of 'the Sons of God through the s.econd Adam, Jesus Christ, our Savior. .This translation however cannot, since the promulgation of the Gos-pel, be effected except through the laver of regeneration or its desire, as it is written: Unless a man be born again of water and the Holy Ghost, he cannot enter in[o the'kingdom of God. (.14) Preparation for dustilication It is furthermore declared that in adults the. beginning of that justification must proceed from the predisposing grace of God through ¯ Jesus Christ, that' is, from His vocation, .whereby, without any merits on their part, they are called; that they who by sin. had b~en Jut off from God, may be disposed through His quickening and helping grace "to convert themselves ~:o their own justification by freely assenting to and cooperating with that grace; so that, while God touches the heart of man. through the illumination of the Holy Ghost, man himself neithe~ does absolutely nothing while' receiving that inspiration, since he can also reject it, nor yet is he able by his own free will and without the grace of God to move himself to jus-tice in His sight. Hence, when it is said in the sacred writings: Turn ye to me, and I will turn to you (1 5), we are reminded of our lib-erty; and when we reply: Conver.t us, 0 Lord, to thee, and we shall be converted (16), we confess that we need the "grace of God. , Now, they (the adults) are disposed to that justicewhen, aroused and aided by divine grace, receiving faith by hearing (1 7), they are moved freely toward God, believing to be true what has been divinely revealed and promised, especially that the sinner is justified byGod by his grace, through the redemption that is in Christ desus (18); and when, understanding themselves to l~e sinners,' they, by turning themselves from the fear of divine justice, by which they. are 13) Colossians 1:12-14 14) John 3:5 15) Zacharias 1:3 16) Lamentations 5:21 17) Romans 10:17 18) Romans 3:24 304 ,~epternber, 194~ READINGS FROM TRENT salutarily aroused, to consider the mercy of God, are raised to hope. trusting that God will be propitious to them for Christ's sake: and they begin to love Him as the fountain of all justice, and on that account are moved against sin by a certain hatred and detestation, that is, by that repentance tha~ must be performed before baptism; 'finally, when they resolve to receive baptism,~to begin a new life and to keep the commandments of God. Of this disposition it is writ-ten : He that cometh to God, must believe that he is, and is a rewarder to them that seek him (19) : and, Be of good faith, son; tby sins are forgiven thee (20) : and, The fear of the Lord driveth out sin (21) : and, Do penance, and be baptized everyone of you in the name of Jesus Christ,. for the remission of your sins, and you shall receive the "gift of the Holy Ghost (22); and, Going; therefore, teach ye a!l nations, baptizing them in the name of the Father, and of the Son, and Of the Ho,ly Ghost, teaching them to observe all things ~vhatso-ever I have commanded you (23) : finally, Prepare you[ hearts unto the Lord. (24) Nature and Causes of Justification This disposition or preparation is followed by justification itself, which is not.only a remission of sins but also the sanctification and renewal of the inward man through the voluntary reception of the grace and gifts whereby an unjust man becomes just and fr.om being , an enemy becomes a friend, that he may be an heir according to hope of life everlasting. (25) The causes of this justifi.cation are: the final ¯ cause is the glory of God and of Christ and life everlasting: the effi-cient cause is the merciful God who washes and sanctifies (26) gratui-tously, signing and anointing, with the holy Spirit "of promise, who is the pledge of our inheritance (27): the meritorious cause is His most beloved only begotten, our Lord Jesus Christ, who, when we were enemies (28), for the exceeding charity wherewith he loved us (29), merited for us justification by His most holy passion on the wood of the cross and made satisfaction for us to God the Father; the instrumental cause is the sacrament of baptism, which is the sac-rament of faith, without which no man was ever jusl~ified; finally, the single formal cause is the justice of God, not that by which He 19) Hebrews 11:6 20) Matthew ,9:2; Mark 2:5 21) Ecclesiasticus 1:27 22) Acts 2:38 23) Matthew 28 :19 f 24) See I Kings 7:3 25) Titus 3:7 26) See I Corinthians 6:11 27) Ephesians 1:13 f 28) Romans 5:10 29) Ephesians 2:4 305 AUGUSTINE KLAAS Re~,ie~ for Religious Himself is just, but that by which He makes us just, that, namely: with which we being endowed by Him,.are renewed in the spirit o: our mind (30')~, and not only are we reputed but we are truly called and are just, receiving justice within us, each one according to his own measure, Which the Holy Ghost distributes to everyone as He wills (31), and according to each one's disposition and coop.eration. For though no one can be just except he to whom the merits of the passion of our Lord Jesus Christ are communicated, yet this takes place in that justification of the sinner, when by the merit of the most holy pas-sion; the charity of God is poured forth bg the .Holy Ghost i[o the° hearts (32)' of those who are justified and inheres in them; whence man through Jesus Christ, in whom he is ingrafted, receives in that justification, together with the remissioi~ of sins, all these infused, at. the same time, namely, ,faith, hope and charity. -For .faith, unless hope and cha.rity be adddd to it, neither unites man perfectly with Christ nor makes him a living member of His body. For which tea: son it is most truly said that faith without works is dead (33) and of fro profit, .and in Christ Jesus neither circumcision au'aileth any-thing nor uncircumdsion, but faith that worketh bg charity. (34). This faith, conformably to Apostolic tradition, catechumens ask of the Church before the sacrament of baptism, when they ask for the faith that gives eternal life, which without l~ope and charity faith cannot give. Whence¯also they hear immediately the word of Christ: If thou wilt enter into life, keep the commandments. (35) Where-fore, when receiving true and Christian justice, they are commanded. immediately on being born again, to preserve it pure and spotless, as the first robb' (36) given them through Christ Jesus in place of that which Adam by his disobedience lost for himself and for us, so that they may bear it before the tribunal of our Lord Jesus Christ and may have life eternal. Increase of dustification Having, therefore, been thus justified and made the friends and domestics of God (37), advancing from virtue to virtue (38), they are renewed, as the Apostle says, day bg da~t (39), that is, mortifying. 30) E1~hesians 4:23 31) See I Corinthians ¯ 12:11 32) Romans 5:5 306 33) James 2:17, 20 34) Galatians 5:6; 6:15 35) Matthew 19:17 36) Luke 15:22 37) Ephesians 2:19 38) Psalms 83:8 39) See II Corinthians 4:16 September, 1945 READINGS FROM TRENT the members (40) of their flesh, and presenting them as instruments of justice unto sanctification (41), they, through the observance of the commandments of God and of the Church, faith cooperating with good works, increase in that justice received thro.ugh the grace of Christ and are further justified, as it is written: He~ that is justs, let him be justified still (42) ; and, Be not afraid to be justified even to death (43) ; "and again, Do gou see that bg works a man is justified, a~d not bg faith onlg? (44) This increase'of justice holy Church asks for when she prays: "Give unto us,~O Lord, an increase of faith, hope and charity." (45) But no one, however much justified, should consider himself exempt from the observance of the commandments; no one ~hould use that rash statement, once forbidden by the Fathers under anathema,, that the observance of the commandments .'of God is impossible for" one that is justified. For God does .not command impossibilities, but by commanding admonishes thee to do what thou ~anst and to pray for what thou canst not, and aids thee that thou mayest be able~' His commandments are. not heavg (46), and his goke is sweet and burden light. (47.) For they who are the sons of. God love Christ, but they who love Him, keep His commandments, as He Himself testifies (.48): which, indeed, with the divine help they can do. "For though during this mortal life, men, however holy and just, fall at times into at least light and daily sins, which are also called venial, they do not" on that account cease to be just, for that petition of the just, forgive us our trespasses (49), is both humble and true: for which reason the just ought to feel themselves the more obliged to walk in the way of justice, for being now freed from sin, and made servants of God (50), they are able, living soberlg, justlg and godlg (51), to proceed onward through Jesus Christ, by whom" they have access unto this grace_. (52) For God does not forsake those who have been once jt~stified by His grace, unless He be first for-saken by them. Wherefore, no one ought to flatter himself with faith alone, thinking that by fhith alone he is made an heir and wi!l obtain the inheritance, even though he suffer not with Christ, that he mug be also glorified with him. (53) For even Christ Himself, as the 40) Colossians 3:5 41) Romans 6:13, 19 42) Apocalypse 22:11 43) .Ecclesiasticus 18:22 44) James 2:24 45) Thirteenth Sunday after Pentecost 46) See I John 5:3 47) Matthew Ii:30 48) John 14:23 49) Matthew 6:12 50) Romans 6:18,,22 51) Titus 2:12 52) Romans 5: I f 53) Romans 8:17 307 AUGUSTINE KLAAS Reoieu~ [or Religious Apostle says, whereas he was the Son of God, he Ibar6ed obedience by .the things which he suffered, and being consummated/he became to all who obey him'the cause of eternal salvation. (54) For which reason the same'Apostle admonishes thbse justified, saying: Know (jou "not that they who run in ~the' race, all run indeed,,but one 'receiveth the prize? So run that go.u" may obtain, l therefore, so run,. not as at an uncertainty; I so fight, not as one beating the air, but I chastise my body and bring it into subjection; lest perhaps when I have preached to others, I myself should become a castaway. (55) So also the prince of the Apostles, Peter: Lab6r the more, that by good works you may make sure your calling and election. For doinq thesb things, you shall not sin at any time. (56) From which it is clear that they are opposed to the orthodox teaching of religion who maintain that the just man sins, venially at least,~in every good work; or, what is more intolerable, that he'merits eternal punishmen.t: and they also who assert that the just sin iri all works, if, in order.to arouse their sloth and to encourage themselves to run the race, they, in addition to this, that above all God may be glorified, have in View also the eternal reward, since it is written: I have inclined my heart to do thy justifications on account of the reward (57) ; and of Moses the Apo~tl~ says; that he looked unto the reward. (58) . ' Justification "Lost and Restored Those who through sin have forfeited the received gra~e of justi-fication, can again be justified when, moved by God, they exert them-selves to obtain through the sacrament of penance the recovery, by the merits of Christ, of the. grate 1osi. For this manner of justifica-tion is restoration for those fallen, which the holy Fathers have aptly called a second plank after the shipwreck of grace lost. For on behalf of those who fall into sins after baptism, Christ Jesus instituted the sacrament of penance when He said: Receive ye the Holy Ghost, whose sins you.shall forgive, they are forgiven them, and whose sin~ you shall retain, they are retained. (59) Hence, it must be-taught that the repentance of a Christiafi after his fall is very different from that at hisb~ptism, and that it includes not only a determination to avoid sins and a hatred of them, or a contrite and humble heart (60), 54) Hebrews 5:8 f 55) See I Corinthians 9:24, 26 f 508 56) See II'Peter 1:I0 57) Psalms 118:112 58) Hebrews 11:26. ~9) J~hn 20:22 f 60) Psalms 50:19 September, 1945 READINGS FROM TRENT but also the sacramental confession of those sins, at least in desire. to be made in its season, and sacerdotal ab.solution, as well as satisfac-tion by fasts, alms, prayers and other deyout exercises of the spiritual. life, not indeed for the eternal punishment, which is, together with the guilt, remitted either by the sacrament or by the desire of the sac-rament, but for the temporal puishment which, as the sacred writings teach, is not always wholly remitted, as is done in baptism, to~ho'se who, ungrateful to the grace of God which they have received, ha#e grieved the Holy Ghost (61) and have not feared to violate° the ¯ temple of God~ (62) Of which repentance it is written: B~, mindfu~ whence thou art fallen: do penance, and do the frst t~orks (63) : and again, Thesorrow that is according to God .worketh penance, stead-fast unto salvation (64); and again, Do penance, and bring fdrt,b fruits worthy of penance. "(65) Fruits of Justifcation: Merit Therefore, td men justified in this manner, whether they have preserved uninterruptedly the grace )eceived or recovered it when lost, are to be pointed out the words of the Apostle.: Abound in ewry good work, knowing that your labor is not in vain in ttie Lord. (66) For God is not unjust, that he should forget your work, and the love whibh you baue shown in his name (67) : and, Do not lose: your confidence, which ,hath a great reward. (68) Hence, to those who work well unto the end .(69) and trust in God, eternal life-is'to be offered, bdth as a grace mercifully promised, t6" the sons of God through Christ Jesus, and as a reward promised by God Himself, to be faithfully given to their good works and merits. (70) For this is the crown of justice which after his fight and course the Apostle declhred x~as laid up for him, to be rendered to him by the just judge, and not only bimt but also to all that love his coming. (71) For since Christ Jesus Himself, .a~ the head into the members and the vine into the branches (72), continually infuses strength into those justi-fied, which strength always precedes, accompanies and follows their good works, and without which they could not in any manner be 61) Ephesians 4:30 62) See. I .Corinthians 3:17 63) Apocalypse 2:5 64) See II Corinthians 7:10 65) Matthew 3:2: 4:17; Luke '3:8 66) See I Corinthians 15:58 67) Hebrews 6:10 68) Hebrews 10:35 69) Matthew 10:22 70) Romans 6:22 71) See II Timothy 4:8 72) John 15:1 f 309 AUGUSTINE KLAAS pleasing and meritorious before God, we must believe that nothing further is wafiting to those justified, to prev.ent them from being con-'" sidered to have, by those very works which have been done in God, fully satisfied tile divine law according to the state of this life, and to have truly merited eternal life, to be obtained in its (due.) time; pro-vided they depart (this life) in grace (73), since Christ our Savior says: If anyone shall dr~'nk of the water that I will give :him, he shall nc~t thirst forever; but it shall become in him a fountain of water springi'ng.up unto life everlasting. (74) Thus, neither is' our own justice established as our own from ourselves (75), nor is the justice of God' ignored" or repudiated, 'for that justice which is called ours, because we are justified .by its inherence in us, that same is (the jus-tice) of God, because it is infused into us by God through the merit of Christ. Nor must this be omitted, that a!thbugh in the sacred writings so much is attributed to good works, that even he that shall give "a,drink of.cold water to one of his least ones, Christ promises, shall not lose his reward (76) ; and th.e Apostle testifies that, That which is at present momentary and light of our iribulation, worketh for us above measure exceedingly an eternal weight of glory (77) : nevertheless; far be it that a Christian should either trust or glory in himself and not in the Lord (78), whose bounty.toward all men is so great that He wishes the things that are His gifts to be their merits. And since in many things we all offend (79), each one ought to. have before his eyes not only. the mercy and good.hess but also the severity and judgment (of God) ; neither ought anyone to judge himself, even though he be not conscious to himself ofanything' " (80). ; because the whole life of man is to be ex~imined and judged not by the judgment of man but of God, who will bring tO light the hidden things of darkness, and Will make manifest the counsels of the hearts, and then shall every man have praise from God (81), who, as i~ is written, will rehder to every man accordihg to his works. (82) (To be concluded) 73) Apocalypse 14:13 74) John 4:13 f 75) Romans 10:3; II Corinthians 3:5 76) Matthew 10:42; Mark 9:40 77) See II C6rinthians 4:17 78) See I Corinthians 1:31: II Corinthi- ¯ arts 10:17 79) James 3:2 80) See I Corinthians 4:3 f "81 ) I Corinthians 4 : 5 82) .Matthew 16:27: Romans 2:6: alypse 22:12 310 "Auger a Nobis" . James A. Kleist, S.I. THERE is a we~ilth.of fuel stored up in the wording of the missal, particularly in the Ordinary.of the Mass, which needs only the touch of devotion to set the soul on fire in its effort to foster private.prayer. In a very true sense the missal is the great everyday Catholic prayerbook, and its use outside the Massmay well be recommended. One illustration will be enough to indicate how this wealth may be drawn upon for ~he enrichment of one's spiritual life. As the priest .ascends the altar steps~ after saying the Confiteor with its train of versicles and responses, he recites the Aufer a nobis. He is about "to enter the holy of holies." This expression, borrowed-from ~he Old Test~iment (Num-bers 4:19), was the name for the most sacred part of the Jewish tabernacle, and late~ of the Temple~ in which the ¯ ark of the covenant.was kept, and where no one was per-mitted to enter except the high pr.iest-Tand he only-once a year. In the New Dispensation, every Catholic church is a holy of holies, a place which the Real Presence makes much holier than the Jewish holy of holies could ever be. , Now, in ascending the altar steps, the priest is directed to offer this beautiful prayer: "Take away from us our sins, we beg, O Lord, that by Thy grace~ we may enter the holy. of holies with. minds that hav.e been purified, through Christ our.Lord. Amen." As in almost all the pr0yers of. the Mass, the priest, though thinking of himself in particu-lar, uses the plural number, since he is offering the sacrifice XThe rendering "that l~y Thg grace we may enter" is more expressive-than the cur-rent version, "that we may be made more worthy to enter." The La:in word meceam~r is often used in the Missal to emphasize, not so much bur wortt~iness to do this or that, as the fac~ that we are doing this or that b~/ God's 9race or rhrouoh His mercy. 311 JAMES A. KILEI~T , Rev[etv for Religious. both for us and with us. At this point of the Mass, then, our minds have been purified by the publid act of contrition, the Confiteor, but its echoes havre not yet wholly died away; it is rounded out and finished by the Aufer a nobis and the loll'owing Oramus te, Domine. Is it not remarkable what amount of time; comparatively speaking, the Church assigns to this act of cleansing the heart from even the faintest traces of sin at the beginning of the sacred function, an amount that seems almost out of proportion to the more important parts of the sacrifice--the Offertory, the Conse: cration, and the Communion? .But, instead of questioning the wisdom of the Church, we shall do well to take a hint from the Liturgy for the sanctification of our lives.- The Church's mind is, of course, clear: we cannot reasonably approach God for His favors, as we do at Mass, while unre-pented sin still lingers in ihe sotil. Hence there is the ever-- pressing need of asking that, ir~ His mercy, He may blot out in us what is displeasing to Him. So much for the place and function of the Aufer a nobis within the framework of the Mass. It is important for us to realize, however, that the Church's prayers, although design'ed for some particular liturgical action, may yet be fittingly employed by:us in numerous s~tuations outside the Mass. This being so, it is easy to see how occasions may .arise in daily life when the Aufer a nobis, will come as a wel-come relief to the burdened soul when relief is. sorely needed, or will inspire such reverence as the presence of God should inspire. T,o illustrate. Some day is bound to be.our last day on earth, and we shall find ourselves at the door of eternity. Beyond the threshold, there~is the true holy of holies, the place where God thrones in, all His majesty, the reality rather than its earthly type or shadow. It is ihen that we shall be confronted with the question, whether our minds, 312 September, 1945 "AUFER A NOBIS'.' are sufficierltly purified tO enter. We trust in God's inercy, of course; but. surely, if the Aufer. a nobis, ~vhich is familiar to us from the Mass, has taken a definite hold on us and secured a definite place in our round of favorite aspirations, it will spontaneously rise to our lips :at the moment whe]a the need for it is most urgent, ,The familiar holy of holies of the Aufer a .nobis w, ill then widen, out into the as yet unfamiliar courts of heaven. Surely, we shall feel relieved to find that we have yet time for one last fervent prayer for forgiveness, And will.this prager not be all the more acceptable, all the more hearty,, because it presents itself in ~¢ords which, through frequent repetition while we were still in good health, have become, a~:ready vehicle of its meaning even when the mind is at its weariest in the last illness? ~ ' . To the saints the thought of death was an ever-pre~ent reality. May we not make .it such in our own life, too? There is a very unobtrusive way of doing it--provided we accustom ourselves.to r~cite the Aufer a, nobis, not only during Mass but frequefitly outside the Mass, with a view to preparing for entry into th~at heavenly holy of holies. Of its aptness for voicing our petition for a special grace in .the hour of death, there can be no doubt. This does not mean that it should supplant any other more formal prayers "for a happy death," but iic does mean that a prayer framed by the Church for a specific occasion--as in the case of the Aut:er a nobis at the beginning of the Mass--may, by" rea-son of its catholicity of expression, be utilized on other occasions when the fundamental, idea (here, the entry into the holy of holies) is the same. Thls principle, is of no small advantage in the spiritual life. Indeed, what need i's ther~ for multiplying prayers when there is a prayer in the ¯treasury of, the Church, known to us from other uses, which is ready to' hand and only waits to be used? For unction 313 JAMES A. KLEIST Review [or Religious and terseness of expression, at all events, we should find. it "difficult to match the prayers of the Universal Church. ~ But the availability of the Au[er a nobis as a cry for mercy is not thus exhausted. Let us think~for a moment of the significant a nobis. The Church loves, to use the plural numberin her official language. It is one of. her ways of ,impressing upon us the consoling doctrine of the Mystical- Body of Christ. "One for all and all for one" is a prin: ciple the Church~ never loses sight of in her prayers~ Con-sequently, then, if the AuIer a ,nobis r(minds us through habitual practice of our death, it will'also put us in mind of. the thousands of ~men hnd women who at this very moment are on the point of departing this life. We love our neighbor ~is Ourselves; we are interested in the well-beingof our fellow creatures and cannot help won-dering whether they. are prepared, or unprepared, to face their eternal du~dge. The. question is one of keen anxiety to us, because we see in them potential fellow citizens of the h'eavenly Jerusalem: because their eternal sal.vation, is at stake; because, finally, so far as they are concerned, our Lord's redemptive work is now rendered either wholly nugato,ry or eminently useful. And so, if we live in this supernatural ,atmosphere, we shall be desirous of praying frequently for the dying; and what more natural aspiration could we find for this purpose than our familiar Ai~t:er a nobis? It s~ems so Chkistian to pray for the dying! Many of them have not had our opportunities for keeping the com-mandments; many of them were in their ~arliest years throwni.nto the, whirlpool of life frith its myriad tempta-tions; many of them have, for one reason or another, been strangers to the sacramental facjlitie~ of the Church. And yet, whatever their s/ate of soul may be, here d~ey are, at this. moment, when a final decision must be made! Let us 314 . " September, 1945 ' ;'AUFER A NOBIS" hasten to their assistance by accustoming ourselves tO include them in our Actfer a rlobis. We need not know their names, or who and wherethey happen to be at the moment. Neither niational nor any othe'r accidental boundaries, can separate us from them. Our ability to help them is bounded' only by God'S "goodness, and that. is boundless. Nor .will bur charity be a loss toourselves. A supernatural ac.t, no mattei how good it is in itself, is made still lfietter by an additional touch of charity. As we includ~ the dying in our Actfer a: r~obis, so there are other devou~ souls that will include us in tl'ieirs~ Indeed, even were Fhey to forget to give us the benefit of their intercession~ the Lord will cer-tainly not forget the helping hand We have ~o often reached out to the. dying. It .is quite clear, then, that the Aufer a. rlobis, if once discovered and eagerly mined for its precious ore, holds rich possibilities for the spiritual prospector. Le~ me call atten-tion to one more such.possibility.~ In religious communi-. ties the' custom prevails at stated times of visiting¯ the Bles-sed Sacrament in a body, or privately according to one's devotion. In some houses the domestic chapel: is reached only by a. long hall or passage, and the purpose of this ~wise arrangement is to allow the religious sufficient time for col-lecting their thougbts[ Now, a ~hapel in which the Blessed Sacrament is kept is as truly a holy of holies 'as h~aven i~tself, and it is obvious that the recital of the Aufer a t~obis on theway to it is a very appropriate means of insuring .the needed recollection. In fact, it is a fitting prelude to any prayer, 'whether said inchapel or in one's private room. ¯ In prayer we stand befor+ the Divine Majesty; ~and sorrow for sin is an infallible key to entry into that holy of holies; as we are reminded, by another prayer in the Ordinary of the Mass: "In humble frame of mind and with heartfelt 9rief [or sin, we beg, O Lord, to be received b~t Thee: may our 315 JAMES A. KLEIST Revie~ for Reli~liOuz sacr.ifice.be so offered in~ Thy sight this day as to be pleasing t0 ~Fhee, O Lord Goal." Tho~ei:who are acquainted .with the Spirituai Exercises of St. Ignatiuswill.remembe,r how he insist.s that, beforewe begin to. pray, we should pause a while andreflect ~hebe We are gOing.and for what purpose. "Before prayer," says the Scripture, "prepare thy soul." And here, too, as .I said above, it iswell to lay stress on the plural number. At the same time With ourselves there are countless souls all over the world a, bout to betake themselves to prayer. A heart-felt~ Aufera nobis Will bind us into one solid body. of .wor- Shippers who come before God, not relying .so mu~h on our own merits as on the combined cry for mercy that rises from the lips and hearts of all God's children. As members of the'Church we are never alone, never wrapt, up in our own concerris and miseries: we are always acting as a powerful group made confident by the support of theintercession and merits-of the saints both on earth and in heaven. The pray-ers of one benefit all those that are united by bonds stronger than those of flesh and blood or other purely accidental cir, cumstances, ~ But enough. -By singling out the Autier a° nobis I merely intended to show what a rich treasuie the missal holds for all who. wish to profit by. it for their own spiritual advancement. It would be easy to multiply illustrations. ~'Seek, and you shall tinft."' . A certain holy ingenuity will supply anyone with a great number Of brief prayersi0r ejaculations from the missal for almost any circumstance in life. Ejaculatory prayer, by the way, is a veritable neces-sity in our busy life. How else can the fire of the ~morning meditation be Sustained throughout the busy hours of the "day? Besides, one may not always command.a somewhat ex~ended sfretch of time for formal praye~;but no one is too busy at any time to raise his heart to God by a swift arid 316 ,~epternber, 1945 "'AUFER A NOBIS'" heartfelt aspiration. And one of the most .suited to our circumstances is, surely, the Aufera nobis; for, if the Church's practice is a safe and sure norm, it is clear that the removal of sin from the soul is one of the best approaches to the holy of holies, that "throne of grace" (Hebrews 4:16) w, here we may "obtain mercy and find grace to help in time of need." The reader of this brief exhortation to use the missal as a quarry for private prayer is, of course, aware that, in dealing with the Aufera r~obis, Lhave made free use of what biblical scholar~ call "the accommodated sense." No one acquainted with the missal will find anything ~trange°in this: for, as a matter of fact, the Church herself takes ample liberties with Scripture texts in composing the formularies for the various Masses throughout the year. Words found in the Scripture~ in their literal sense hre freely wrested by her from the original context and applied to the varying needs of the ecclesiastical calendar. The Aut:er a nobis has a definite place and purpose in the Mass; but we are allowed to use the same words in any sense that they may bear in the special circumstances of life in which we may find'ourselves. The missal is the Church's official prayerbook. n.ot every one of us follow the ~xample of the Church and make it his favorite prayerbook forall his private needs? OUR CONTRIBUTORS F.~ANCIS B. I~ONNELLY is. Professor of Canon Law at the Seminary of the Immaculate Conception, Huntington, Long Island, New York, and Defender of the gond in.the Tribunal of the Diocese of Brooklyn. JAMES A. KLEIST is Professor of Classical Languages at St. Louis University and Editor of The Classical Bulletin. The remaining'four contributors to this issue are members of the Theological Fac- "ulty at St. Mary's College, St. Marys, Kansas: CLARENCE MCAULIFFE and AUGUSTINE KLAAS are Professors of Sacramental Th, eology; LEO A. CORESSEL and CYRIL VOLLERT, of Dogmatic Theology. 317 The Con!:ribu!:ion ot: Religious t:o Ca!:holic Ad:ion Francis B. Donnelly ALETTER addressed in 1936 by the then Secretary of State, Cardinal Pacelli (now of course our present Holy Father), to the Superior Generals of all reli-gious communities throughout the world has never received in this countr3i the'attention and the ready compliance that it certainly deserved. Its publication in this issue (pp. 326- 328) will ~erve, therefore, to acquaint our American reli-gious with its contents and to inspire them to respond to the appeal it makes to them. For a careful reading of the letter will convince all religious, and especially teaching religious, that the promotion of Catholic Action is their concern and their responsibility, a duty we may presume they would not wish to ignore or to evade. Two earlier articles in the REVIEW [:OR RELIGIOUS treated of certain practical directions for Catholic Action; they told bow an apostolic program might be carried out.1 This article has a more fundamen.tal purpose (only touched upon in the earlier articles) : to convince all religious, par-ticularly those engaged in teaching, that their active col-laboration with CatholicAction is not only desirable, but demanded. This will be established.by analyzing the con-tents of the above letter, bringing out its full. implications. and adding some further details from other official pro-nouncements on the Subject. Why All Religious Should Assist Having placed great confidence in Catholic Action as an 1Cell Technique of Catholic Action by Albert S. Foley. "S.J. (May 15, 1943: pp. 164-175); Leadership in Cathol& Action by Youree Watson, S.J. (S~ptembCr 15, 1943: pp. 312-326). 318 THE CONTRIBUTION OF RELIGIOUS TO CATHOLIC ACTION effective means of restoring all things in Christ, the Pope has had these hopes justified by the reports .of its progress and success. He knows that religious contributed much to. this advance. And .being. desirous"that the movement of Catholic Action ~hould .spread an'd develop everywhere, he now seeks the cooperation, of alt religious throughout the entire world. The papal idea of Catholic Action has proved workable and practical; it has stood the test of experience. Now let it be taken up everywhere--with the valuable help of religious. Responsibility 6~: Superiors Since religious have henceforth a new dut~r to discharge, they must be instructed in its requirements. This calls for special courses of study, at least-to the degree that would prepare religious t6 iinspire and even train the faithful for the apostolate of Catholic Action. Thei~ will be reason and opportunity, we might add, to impart a more intensive knowledge of its principles to young religious at the time they are being trained for their future work. Cardinal Lepicier/as Prefect of the Congregation for' Religious (in a letter of June 27, 1930 regarding the assistance to b~ given Catholic Action by Italian religious), directed that al! teaching religious shoflld be instructed in the nature. statutes, and regulations of Catholic Action, and that in addition a limited number should be given a more specia!- ized training, but entirely in keeping with their calling as educators of Catholic youth. This is a program that all Communities might well follow. Superiors may also cooperate With Catholic Action by aiding it to give the necessary formation to its members. Cardinal Lepicier, in the letter referred to, thanked Italian religious for opening their houses to Catholic Action mem-bers for days of study, for retreats, and for other exercises. 3 19 FRANCIS B. DONNELLY Review for Religious Such evidence of interest and charity is particularly desirable in the pioneer days of a Catholic Action movement, since its organization will at that time lack facilities of its own. Of course, this kindness Will entail certain inconveniences for religious, but it is by such sacrifices that the body of Christ will increase (1 Cot. XII: 17-26). Preachers and Retreat-Masters One specific way in which religious priests may pro.- mote the lay apostolate is through their' preaching-- awakening the faithful to their responsibility for the salva-tion of sbuls and helping them to prepare for the aposto-late. But it will be in their conferences and retreats to the diocesan clergy that religious preachers will be able to do most for the cause of CatholicAction. Having become fully acquainted themselves with its aims and principles, they will be in a position to speak on the subject knowingly and authorit~atively. It will be their duty to set forth clearly the grave obligation incur~bent upon the clergy to foster Catholic Action as one of the their main pastoral duties. Certainly we can expect that, on the occasion of a ,retreat or day of recollection, diocesan priests can be stirred most effectively to a greater willingness to respond to the urgent ~all of the Popes, to clear their minds of prejudice and misunderstanding about the subject, and to use every means possible to seek and to train auxiliary apostles whose burning .desire is to bring Christ into their world. Invaluable Aid o[ Teaching Religious Religious will aid Catholic Action best by educating youth for it and in it. There is no more fertile soil than youth in which to sow the seed of apostolic action. Reli-gious are the educators 6[ Catholic youth, at least as far as formal education is concerned. And Plus XI, repeatedly, insisted that formation in the apostolic spirit (a specific 320 September, 194~ THE CONTRIBUTIOI~ OF RELIGIOUS TO CATHOLIC ACTION objective of Catholic A~tion) is an essential part .of educa-tion in'our day, a complement of formal education. That means it must not be left out of the modern program of Catholic education. Preparation for the Future And why is it so important? First, because itl gives greater assurance that the° students trained for the aposto-late will begin, immediately, to live a truly .Christian life. a life of real devotion. For to try to conquer others for- Christ is the strongest stimulus to conquer oneself. Religion in life becomes a matter of intense conviction. The student makes his daily life an actual test in Christian living, with-out direct dependence upon the authority of the school and its teachers. He learns to stand on his own feet as a ChriS tian and to influence tl~ose around hi~. Are not all the labors and sacrifices of Christian education meant to achieve just that? Besides, this apostolic training is the greatest gift reli-gious can bestow upon their pupils. What can surpass the privilege of becoming intimately associated with the ,priestly ~ipostolate, sharing in the' great good it does for mankind? In the mind of the Holy Father such collabora-tion is a special grace. He has not hesitated even, on another occasion, to dignify the official call to Catholic: Action as a true vocation inspired by a singular divine grace. Is it not a blessir~g for a'religious to be allowed to sow the. se~d of that vocation? The wise educator, whose vision extends beyond syllabus and examinations, will not b~ unmindful of this. He will se~ Catholic Action as a w, ay to develop a Christian conscience in youth, to awaken .a generosity that too often lies dormant. He will envision: the in,caluable aid that the Church will receive in the future, the great increase of laborers in the vineyard. He will know ~321 FRANCIS B. DONNELLY Reoieto [or Religious that the school is fulfilling its mission. In a word, prepara-tion for life as a Christian calls for training in Catholic Action. For to be a Christian now, one must.be an apostle. TheGood or: the School Itself But the educator need not judge the matter merely from the viewpoint of the individual student and his future. Let him see it from the pbint of view of the school, whose interests are his primary concern. Will not every educat6r who is honest with himself admit that his influence .upon students is limited: by his own shbrtcomings; by the frictions of everyday contact; above all, by the barrier that many students, particu!arly 'those whose need is greatest. set up between themselves and even the most understanding of their teachers? .Is not, l~herefore, an added influence necessary inevery school--the influence of students upon one another? Such influence will be exerted, no matter what the teachers say or do. Ought it not be channeled arid made to serve the cause of Christ? .Cardinal Pacelli's letter, therefore, goes on to say that the. apostolic training given to students who are well-disposed will redound to the benefit of the entire student-body. There will be the force of concerted good example. Added to this will be the deliberate, planned effort by the "student apostles to win over (l'azione conquistratrice are the words used in the letter) the lukewarm among their-daily companions. This itself will provide a rich experi-ence in the apostolate, with the r~sult that school life wil! become a real preparation for work in Catholic Action during ?vacations or after graduation. It is training such as this that .will later enable students to withstandthe many formidable evils of modern life, to which all too often graduates of Catholic schools have succumbed, to the great sorrow of their former teacher~. Having been taught to 322 ~epteraber, 1945 THE CONTRIBUTION OF: RELIGIOUS TO CATHOLIC ACTION view life critically, to see. its defects, to rise above the level of accepted standards, students schooled in the apostolate will not later lack the courage to be light to the world and salt to the earth. They are not apt to disgrace the school and its teachers. Practical Measures Th~ above considerations should lead to definite results. The first of these is the establishment of Catholic' Action group.s within the school, "internal associations," as they are called in the letter. A new activity with its own special objective necessitates a distinct organization,, and this,, the letter points out, has alr~'ady been recognized in a number of schools. Pius XI on several occasions urged such a step, not only in universities and public schools, but in every secondary school and house of education (letter to the Hierarchy of Colombia, February 14, 1934) and even in elementary schools and academies:. "train boys and girls for it from earliest youth in their schools and academies" (letter to the. Brazilian Hierarchy, October' 27, 1935). Pius XII takes for granted that Catholic Action units will be formed in educational institutions, though he rightly insists they enter the schooi with due discretion and reserve, seeking only to give greater impetus to the apostolic life of the school (address to Italian Catholic Action-, September 4, 1940). In view of these various pronouncements, there can be little doubt but that the Holy See desires real, active Catholic Action groups in all Catholic schools.2 There is also need of coordinating this new work with the religious activities already being carried on in. the school. Pious societies already established are not.be displaced or de-emphasized, but rather to continue and to grow in °The £rticles already dited providevaluable suggestions for starting this activity. A recent publication will also prove very helpful: Geissler, Traininq of Laq Leaders (The Apostolate Press, South Bend, Ind.). 323 FRANCIS B. DONNELLY Revietv for Religious accord with their specific purpose.However, as otga~niza-tions~ they are not to stand apart from Catholic Action. They~ must openly and generousl~ assist its apostolate: by prayer, by emphasizing its importance, and even. by encour-aging their own' members to become part of it. Alumni groups, particularly, should put' themselves at the° service of Catholic Action and come under its influence. It will do much to keep alive in them the lessons of a Christian education., ,Spiritual Backing .of All Religious Every vital activity within the Mystical Body, eizen that of private prayer, adds strength to the whole Body. For this reason each religious can, promote th~ cause of Catholic Action immeasurably by his own con.stant prayer and by inducing all underhis care or influence ~o pray for its success. By the power of prayer every member of the Church, each in his own place and in conformity with-his vocation, can participate in the great campaign to.restore all things, all of life, in Christ. Even contemplative religious (as Cardinal Lepicier observed in his letter) should offer their prayers and their sacrifices for this all-important work. Fruits of Collaboration bg Religious By aiding Catholic Action, which is so dear to the. heart Of the Pope, religious will once again l~ave proved .their loyalty to Christ's Vicar, answering his urgent call, as they have so often done in the past, promptly and generously. And this time they will respond at an hour that is critical for mankind and.especially for youth. By their collabora-tion they will give evidence of the expanse of their charity for Christ and souls, uniting in complete solidarity with the diocesan clergy to spread the Kingdom of Christ. A whole new field is thereby opened to the zeal and generosity of religious. 324 September, 1945 THE CONTRIBUTION OF RELIGIOUS TO CATHOLIC ACTION But, as is true of~all that is done for God and,His Church, there will be a return,.a recompense. It is good to emphasize this so as to allay any fear that encouraging the young to prepare for an apostolic life in the world might turn some from the priesthood or the religious life. Of course, anyone who really believes that the Pope e~njoys divine guidance in the government of the' Church would hardly concede that a program enjo!ned by him so repeat-edly and so vigorously could have such a deleterious effect. But it is i~evertheless reassuring for all religious to know ¯ that, instead of fearing such a consequence, they .might rather expect an increase in religious vocations. Cardinal Lepicie~r gave assurance of that: "they will obtain new vocations f.or their communities, as we have already had the pleasure of witnessing." In his encyclical on The Catholic "Priesthood, Pius XI himself testified to the benefits that Catholic Action would confer upon the priesthood and the religious life. On ~the one hand, Catholic Action would promote vocations to the priesthood as one of its primary duties. On the other hand, as a reward for these efforts, Gbd Would "prepare and ~all very many from [its] youth groups for both clergies [diocesan and religious]. This is added evidence that Catholic Action can rightly .be com-pared to a fertile soil in which every kind of virtue can be found, or better still to a well-sheltered and cared fornur-sery where even the more fragrant and delicate flowers bloom free from all danger." Suggested Course of Studtl The following.is offered as a plan of study in colleges, normal schools, or summer schools for religious to educate them in the func-tion and program of the lay apostolate: 1. The Need for Catholic Action: to solve the great problem of our day--~secularization; Christ is dethroned in His world; He is, losing it! A review of the evils condemned°by the Popes in their 325 DECISIONS OF THE HOLY SEE . Re~2iew for Religious ~ncyclicals and other messages, 'v.g., oil Christian Marriage, Christian Education, Reconstructing the Social Order (Quadragesimo Anno)~ Atheistic Communism, Motion Pictures, Present ~7orld Order (Summi Pontificatus), letter to the American Hierabchy (Sertum Laetitiae). Modern youth problems. 2. The Plan of Catholic Action: theory and guiding principle.s. The necessary material may be gathered from: Directibes/:or Catholic Ac-tion (Centra,1 Bureau Press, St. Louis); What Does the Pope Sa~l About Catholic Action (Pellegrini, Sydney, Australia) : Con/:erences on Catholic Action, Introduction to Catholic Action (both N.C. W.C. publications); Civardi, Manual o/: Catholic Action; Lelotte, Fundamental Principles of Catholic Action (Fides, Montreal). 3. Catholic Action Methods: .specialization in approach; successffil techniques; relationship of priests and religi.o.us with Catholic action; inculcation of the apostolic spirit. The following publications will provide information; Geissler, Training of Lay Leaders; Roy, The docist Movement (JOC, Manchester, N. H.) ; The Young Christian Workers (Burns Oates). Further help can be derived from contact-with the YCS at Notre Dame: YCW groups in Chicago, Rochester, San Francisco, New York, Montreal; The Grail (Loveland, Ohio). Decisions o[ I-toly See sent by the Cardinal Secretary of State to the Superiors of all Religious Communities Well known to Your Reverence are tl~e lively hopes which the Holy Father places in Catholic Action as a means to'the Christian restoration of society and the great comfort afforded him. by the news coming, even from missionary lands, as to its continued growth and the inestimable benefits which the Lord produces by means of it~ A cause of special consolation has been the generc;us spirit with which certain Orders and Religious Congregations, both of men and women, have put their members at the'service of Catholic Action, who by writing, speaking, and active assistance have helped its growth and assured its success. The August Pontiff himself has had to 326 September, 1945 DECISIONS OF THE HOLY SIEE express his approval and satisfaction on .many occasions; and, in a letter to the Bishops of Brazil last October, he even voiced the hope that the help given by religious communities "w~uld be greater and more extensive than that 6f any other." . This will certainly be so if, as urged 'in that important document; special courses of study are instituted to prepare religious for thes~ new tasks in order that by .theirt preaching and manifold works of zeal the faithful may be inspired, and trained for the apostolate of Catholic Action. Since bne of the outstanding cofitributions of reli-gious is their preaching to the clergy especially during retreats, it is to be expected that, being thus better prepared, they will be able to inculL care expertly and authoritatively together with" the discharge of other priestly obligations the duty of Catholic Action--a.duty that the Holy Father, as early as his first encyclical, has declared to be "among th~ principal responsibilities of a pastor of souls." But assuredly no less valuable will be the help given by religious (under the the most favorable condition~) in the education of youth, which is for the most part under their direction. The" August Pontiff has insistently declared on various occasions that training in the apostolic spirit (the specific function of Catholic Action) is an essential element of education in these modern times, a strong safeguard of the Christian life; that moreover it is a special grace to be called .to an apostolate so closely associated with that of - the priesthood. A wise educator cannot forget:that; otherwise he would be limiting the horizons of good that should be opening before the generous souls of youth, he would be depriving the Church of precious auxiliaries, and he would scarcely attain all the purposes c~f a truly Christian education. On the other hand, this tr~iining contributes to the improvement of the school itself. No one can deny the incalculable good that will come from the mutual good example of students, from the activity of winning over more careless students, from the effort to transform the every-day life of. the school into a more active preparation for the work that the students will undertake in Catholic Action organiza-tions during vacation or after graduation. Thus they will be found much better equipped to overcome the many grave dangers ~of modern social life, to which, as is well known, youth educated in a Catholic school have often been victims. For these very weighty reasons the Holy Father has in the pas~t recommended the establishment of Internal Associations, such as are 327 DECISIONS OF THE HOLY SEE ReVieW [or Religious happily flourishing in a ~umber of institutions, and also that the .pious societies already under the care of religious be stimulated "to offer to Catholic Action their, providential, assistance: by prayer, by making known the excellence, the" necessity, the advantages of Cath-olic Action, by exhorting and guiding their own members to it. This is especially desirable for organizations and societies that unite young people for the purpose of preserving the fruits of a Christian educa-tion.'" (Letter of His Eminence, Cardinal Pacelli, Secretary of State to His Holiness, addressed to Commendatore Augusto Ciriaci, Presi-dent of, Italian Catholic Action, March 30th, 1930). If, then, good religious not only will' endeavor to direct their own prayer to this great objective, but strive also to persuade and induce those under their spiritual care to pray for Catholic Action and enroll in it, then indeed their cooperation will be complete, and copious blessings Will redound to Catholic Action and in fact to the whole Church. By conforming to these directions, [eligious will continue their glorious tradition of a generous readiness to respohd t.o the needs of souls and to the wishes of the Vicar of Christ at a time so hazardous for youth, beset as it is by many enemies, ~specially that of Communist propagand'a. It will be an~ act of unexcelled charity to coilaborate in'complete solidarity with the sec6lar clergy }or the spread of the Kingdom of Christ, which is the constant aspiration of the August Pontiff. With the certainty that this rich promise of good will become a cdnsoling reality, ~the Holy Father imparts to all superiors and mem-- bers.of this religious coinmunity the Apostolic Blessing as an expres-sion of his gratitude and as a pledge of heavenly graces. Meanwhile, on my part, I add my best wishes for the happy out-come of this desired collaboration in such a h61y work, taking this ~ccasion to express my sentiments of special regard. March 15th, 1936. Most devotedly in the Lord, E. Card. Pacelli. 328 The Indwelling ot: !:he l-loly Spirit: Leo A. Coressel, S.J. WE RELIGIOUS are hardly as ill-inst~ructed as were certain Ephesians of St. Paul's day. Whenasked by the Apostle if they had received the Holy Spirit, they answered: "We have not so much as beard whether there be a Holy Ghost" (Acts of ~the Apostles 19:2). But it is to be feared that the indwelling of tile Holy Spirit is not realized and appreciated as it ought to be. Thi~ is one of the most inspiring truths of our faith. Yet We lose sight, of it in our busy and active lives. Our awareness of it almost reaches the vanishing point so that in actual practice, if riot in knowledge, we are not too far from the ignorance dis-played by the men of Athens: "But Paul standing'in the midst of the Areopagus, said: Ye men of Athens, I perceive that in/ill things you are too superstitious. For passing by, and seeing your idol~, I found an althr also, on which was written: To the unknown God. What therefore you wor-ship, without knowing it, I preach to you." (Acts of the Apostles 17:22-24.) . Is the Holy Spirit dwelling within us, in %ur very souls, an Unknown God? This article proposes to set down a few fundamental considerations on this sublime truth. It hopes to bring into clearer focus a truth that can be a help to our recollection, an encouragement to our work, a con-solation in time of need. The Holy Spirit does aktually dwell in the souls of those who are in thestate of grace. Of this there can be no doubt. The revealed word of God is I~oo plentiful and too forceful .to call this truth into question. To quote only a 329 LEO A. CORESSEL Review [or Religious few striking passages from Sacred Scripture: "Or know you not, that your members are the temple of the Holy Ghost, who is in you, whom you have from God; and you are not your own?" (1 Corinthians 6:19). And.again: "Know you not, that you are the temple of God, and that the Spirit of God dwelleth in you?" (1 Corinthians 3:16). We have just heard that the Holy Spirit is not merely in us, but that He dwells in us. The reason of this is tha.t dwelling in a place is quite distinct from being there. He who dwells in a house is said to have his treasure there, a fact that is not at all true~ of one whomerely is in a house. The treasu/e of the Holy Spirit is the gifts of grace, which He has lavisl~ed on us in preparing a worthy habitation for Himself. By His gifts of grace, He expelled the darkness of sin and regenerated us unto God so that we share the divine nature, are adopted sons and heirs of eternal life, His friends, an~t bretl~ren of the Incarnate Word. We are also said to be temples of the Holy Spirit. This is so because he in whom the Holy Spirit dwells is holy ~'nd consecrated to. the pra.ise, glory, and service of God in the same manner as a temple is a holy place, consecrated to God and His pbaises. In thi~ connection, .St. Paul says: "Bui you are not in the flesh, but in the spit!t, if so be that the Spirit of God dwells in you" '(Roma.ns 8:9). We must now try to come to some und, erstanding of the indwelling. A beginning can be made by.setting down what it is not. 'The indwelling is not a m~re psychological presence of God induced by a spirit of recollection and prayer. This latter is enjoyed by those who .are conscious that God is present to them in their prayers and w~rks; that He hears them and speaks to them; that He is ur~ited to them;, that they, on their part, act under the influence of H~.s presence. Such a presence of God, though excellent and praiseworthy and generally attained only after long and 330 ~epternber, 1945 THE INDWELLING OF THE HOLY SPIRIT arduous practice, is not ~:he indwelling of which we are speaking. This indwelling is the actual, personal, sub-stantial presence of the Holy Spirit in the soul. Th~ indwelling must also be distinguished.'from Godls natural presence in every creature. That there is such a divine omnipresence is eloquently told us by the Psalmist:' "Whither shall I go from thy spirit? or whither shall I flee from thySac~e? If I ascend into heaven, thou art there: if I descend into hell, thou art present.- If I take .wings early in the morning and dwell in the uttermost parts of the sea: Even there also shall thy hand lead me, and thy right hand shall hold me." (Psalm 138:7-10.) God is everywhere and in, everything. He is present in every creature: in the mountains, in the sea, in land and air: in plants, in animals~ in man, in angels. He is in sinriers, in the murderer,, and in the thief. He is in the pagan. "In Him we live and move and are," as St. Paul told the Athenians (Acts of the Apostles 17:28). This is a natural presence of God which is proper to Him by reason of His attribute of immensity. As distinguished from this natural presence, the in-dwe. lling of the Holy Spirit is a supernatural presence. It is had only in the souls of the just. It is a presence in a new If we now e~plore this "presence in a new way," new vistas of [hought will unfold themselves that will an~ply repay our efforts.' The task is. not too difficult. It can be reduced to a search for an answer to a single question: How, is the new way different from and superior to God's natural presence? In venturing onthis s.tudy, we can take no safer guide than the encyclical letter of Pope Leo XIII on the H01y Spirit. From this document much enlightenment and solid doctrine can be drawn. After speaking of God's natural presence in all things, 33l for Rdi~iot~s ¯ the Pope' proceeds to the indwelling of the Holy Spirit, We quote the very words of the encyclical letter: "Moreover God by grace resides in the.just soul as in a temple, in a 'most intimate and peculiar manner. From this proceeds that union of affection by which th%soul adh~eres most closely to God, more so than the friend is united to hismost loving and beloved friend, and enjoys God in all fulness and" sweetness." " From these words it is clear that the indwelling of the Holy Spirit means an intimate and special presence. The Holy Spirit and man are united more closely than friend with most cherished friend. Now such a presence is entirely different in manner fr6m the natural presence of God. In this latter presence God and man.are as two strangers.seated side by side in a trolley-bus. Thereis mutu~il presence but nothing more. There is no friendship linking the two together. ° But,you will ask, how can there be friendship between God and man.? Does not true friendship with another imply a certain equality with him? Man is a creature:, God is his. supreme Lord and Master: Man is finite and sinful; God is infinite and all-holy. Certainly there is not the slightest vestige of. equality between God and man~in the order of nature. Hence there is no friendship with God in His natural .presence. But by sanctifying grace man ,is raised to a certain share of divine nature. In this share there are sufficient .grounds for establishing friendship between God and man, It is for this reason that the Holy Spirit and man can be as:. friend with friend. Thus far the encyclical has told us of an indwelling of the H01y Spirit which is very different from God's natural presence. It now introduces us to a consideration that will require our closest attention. It says in part that the won-derfuI union of man with the Holy Spirit differs "only in 332 September, 1945 THE INDWELLING OF THE HOllY SPIRIT degree or state from that with which God beatifies the saints in heaven." To grasp this :sbe.ming!y bold statement, we must understand that the gifts of grace of this llfe are already the beginnings and the first-fruits of the glory to come~ We have this from Sacred Scripture itself. In St. Paul's Epistle~ to the Ephesians, it is stated their the Hol~r Spirit "is the pledge of our inheritance, unto the redemption of acquisition, unto the praise of his glory" (1:1'[). The word "pledge" should not be taken in the sense in which it is used in community orCatholic.drives for mgney. In the latter case it signifies a signed staterfient certifying the promise of financial assistance within a certain length of ¯ time. Nor dOeS the word mean an ordinary I 0 U, which is returned when cash payment is made. Rather it is to be understood as a sum of money which, is a first installment, an earnest of full payment to be made at some future time. Now the Holy Spirit, who is given ,in-this life, is not a pledg~ ~to be exchanged for something else. He is the ear-nest, thefirst installment, already given in anticipation of the final and complete blessedness that has been promised and preioared for us. A ~ognate idea is contained in the Epistle to the Ro-mans: "And not only it [irrational nature], but ourselves also,who have the~ first-fruits of the Spirit, ~ven we our-selves groan within ourselves" (8:23). In his classic work on grace, Fr. Lange.comments on these words of St. Paul as follows: First-fruits in general are the first produce of a field which is offered to God so that the entire crop. may be consecrated to Him. As used by the Apostle of the~Gen-- tiles; first-fruits are to be understood either as ~he first-fruits of the .gifts of the Spirit.given in this life, the remainder of which are to be given in the next, or as the first-fruits whicl~ is the Holy Spirit Himself, who is how given to us as an earnest of the fulness of what is to come. In either case some 333 LEO A. CORESSEL Review for Religiou.~ beginning is signified which already cbntains and represents that which follows. This summary study o~ two scriptural citations should throw into clearer light the words of the encyclical already observed. There, it will be recalled, the Holy Father stated that the vionderful union of man with the Holy Spirit-differs only in degree or state from that with which God beatifies the saints in heaven. That is to say: the same God is possessed" and enjoyed both by the blessed in heaven and by us wayfarers on .earth. But this possession and . enjoyme.nt is bad by each in a different degree. By the bles-sed. in heaven it is had in the beatific vision: by the just on earth, through faith and,the love of friendship. Although this difference separates heaven from ear'h, it willnot seem too great if we bear in mind that the love of friendship by which we are united to God on earth is the very same kind a~ that enjoyed by the blessed°in heaven. Of course, it will :be ~ncreased immeasurably i.n heaven, where the limitations of faith no longer act as a drag on the fervor of love. Yet Withal, the love of vision and of faith are essentially the same. The difference is not one of kind but of intensity. Such in brief are a few fundamental considerations on the indwelling of the Holy Spirit.He is not merely present to the jUSt so'u1. He actually dwells therein as in a temple. He and man are not as strangebs, but united by the bondsof friendship. By reason of the indwelling, man already pos-sesses the beginnings of the final, and complete, blessedness that God has prepared for those who remain faithful to Him until the end. These elements of the indwelling are the minimum essentials, as it were, common to all who are .in the state of grace, and without which there is no ,in-dwelling. To what extent additional elements enter into the indwelling, is a matter on which theologians are not in agreement. But there can be no doubt that the union of 334 September, 1945 THE INDWELLING OF THE HOLY SPIRIT the soul with the Holy Spirit is intensified according to the measure of spiritual progress: It remains for us now to indicate the activity of the Hol,y Spirit in our souls, and our own response to it. In doing so we shall make abundant use of the stirring thoughts proposed in'the encyclical letter. The Holy Spirit is supremely active in the s~)ul in which He dwells. This will .not be surprising in view of His personal character,as, Subsistent Love. Now 'love, if it. is true love, is active. It expresses itself in giving. For this reason a great outpouring of divine.gifts is a conse-quence of the indwelling. "Among these gifts are those secret warn.ings and invitations, which from time to time .are excited in our minds and hearts by the inspirations of the Holy Spirit. Without these there is no beginning of a good life, no progress, no arriving at .eternal salvation." These words should be tremendously significant to us. If we wish to make progress in our spiritual lives, if" we wish to attain eternal life itself, we stand in need of the good offices of our ,Divine Guest. N~t only does the Holy Spirit invite and inspire us to good, He also endows us with gifts which are in a special way attributed to Him and are called the oilers of the Holy Spirit. These gifts strengthen the soul so that it is able to obey the divine voice and .impulse more easily and promptly. ,They are so excellent that they can lead men to the highest sanctity. They encourage us to seek after and attain the evangelical Beatitudes. Christ calls those blessed who prac-tise virtue in the more excellent way of the Beatitudes: "Blessed are the poor.in spirit" for theirs is the kingdom of heaven. Blessed are the meek . Blessed are they their mourn . " (Matthew 5:3-10.) They who live 'the Beatitudes have attained the heights of spiritual activity, ~vhich not only indicates giant strides toward~ eternal LEO A. CORESSEL beatitude, but which also is, even in this life, a foretaste of the same. Lastly, under the influehce of the gifts, we can attain the fruits of the Holy Spirit. Twelve such are enumerated by St. Paul: "But the fruit of the Spirit is, charity, joy, peace, patience, benignity, goodness, longa: nimity, mildness, faith, modesty, continency, chastity'" (Galatians 5:22-23). The fruits are those acts of virtue which fill the soul with joy by reason of the relish and per-fection with which they are performed. Truly, the Holy Spirit pours out lavishly of His graces -and giftS. His is a divine activity surpassed only by Him-self as the first Gift to us. In view of all this, our personal respon.se cannot fall short .of very great love of Hi/n, of fervent prayer to and confident invocation of" Him. We should love Him because He is God. We should love Him "because He is the substantial, etern~l, primal Love, and nothing is more lovable than love." This love_will, in turn, incite us to acquire a fuller knowledge of the Holy Spirit.°.For, as St. Thomas says, the lover is not content With a superficia~ knowledge of the beloved, but strives to inquire intimately into all that pertains to the beloved and thus to penetra'ie into the iriterior; as is said of the Holy Spirit,' who is the Love Of God, that He searches even the profound things of God.1 We should pray to andinvoke.the Holy gpirit. We stand in need of light to supply our deficiencies of heavenly wisdom. Our strength too frequently is overcome by weakness.Consolations are needed to buoy us up in time df trouble. We must strive for holiness, yet we are ever prone to sin. In the Holy Spirit we can find an ever-fl.owing f6unt ,oi~ light, strength, consolation, and holiness, for He is the pledge of our inheritance. He is our divine, indwelling Guest. He is God, . 1Surama Tl~eologica 1-II, q. 28, a. 2. 336 We Died wit:h Christ: Cyril Volle.rt, S.J: EVERY Catholic knows that Jesus Christ died on the cross to redeem mankind. ¯ . The fact itself is incontestable: ~he Son 'of God, made man, actually did offer His life for our salvation. By 'His death He freed us from the tyranny of sin, restored us to the state of God's children, and made eternal happiness accessible .to us." But how. are we to account for this fact? A re'al diffi-culty challenges us, For, after all, He who died xvas not the sinner. How could His suffering, even though H~ is the Son of God, be profitable for us? .What is the connection between His death and our d~liverance from sin? No one need be embarrassed if he finds himself unable to supply an altogether.satisfactory answ.er to this ques, tion. "Surely," remarks the Catechism of the Council of Trent, "nothing is so far beyond the reach of human reason as the mystery of the cross." After centuries ot~ speculatioh, theology has not yet succeeded'in formulating an explana-tion of the redemption with such clarity as to be acceptable to all theologians. Many theories have been proposed. But examin~ition and study show that if any of them is pushed too far or is advocated with narr6w partisanship to the exclusion of other points of view, it will eventually lead to untenable positions or at least will neglect some aspect of reve~iled truth. Very ancient is the ransom theory, adcording.to which Christ. has purchased us or bought'us back. Obviously, there isl question here of a metaphor, but a metaphor which is thoroughly scriptural. The Son of man came '.'to give 337 CYRIL VOLLERT Reo[etu for Religious His life a redemption [ransom] for many" (Mt. 20:28). St. Paul repeats several times: ','You are bought with a great price" (I Cor. 6:20). The price in question is the blood of the Savior, as St. Peter states with emphasis: "You were not redeemed with corruptible things, as gold or silver. . but with the precious blood of Christ" (I Pet. 1" 18 f.). Similar texts conveying the notion that the Son of God has acquired or purchased us are not rare. The sacred writers refrain from urging the metaphor t6o far. The figure is useful for expressing the great truth that Christ has redeemed us in the general sense that He has~ wrought our salvation. There is no actual transfer of a price in the literal sense of the word: Price, in thiscontext, can signify only some burdensome task which the Savior has undertaken. The ransom th.eory does not advance us very far in ou'r endeavor to perceive bow the death of Christ has brought about the. remission of our sins and our resto-ration to God's favor. An explanation that has appealed to some Catholic theologians, and is .very popular among Protestant schol-firs, is the theory of penal substitution, according to Which Jesus, the innocent, underwent the punishment decreed :against us, the guilty. " The scriptural foundation for this view seems to be the touching prediction concerning the future Messias: "He was Wounded for our iniquities, He was bruised for our sins; the chastisement of, our peace was upon Him, and by His bruises we are healed" (Isaias 5.3:5). Our Savior, too, said that He had come "to give His life a redemption for many." Ifi this text the Greek preposition translated "for" means "in place .of," or "instead." But elsewhere throughout the Bible whenever the statement occurs that Christ died. t'.or us, t:or all men, ~:or sinners, and the like, the wbrd "for" invariably signifies "ir~ behalf of," or "'for our benefit." 338 Sept'~mber, 1945" WE DIED WITH CHRIST In any. case, the theory of penal Substitution, if unduly exaggerated, can easily lead toerror. One person can pay a debt for another: but an innocent person Cannot be pun-ished for a criminal Only a guilty pers.on can be truly punished. If suffering is knowingly inflicted upon an innocent man for a crime he did not commit, it is not pun-ishment but a gross violation of his rights. At the very least, the notion of substitution is deficient. It does no~ do justice to the teaching of revelation con-, ceming our redemption and require,s correctibn or comple-tion by dther ideas. A doctrine that goes far to supply the needed correction or completion is the theory of vicarious satist:action. Sin, which is a turning away from God and a violation of His honor, necessarily displeases God.° .To rid himself of sin, the sinner must retract his evil deed, and moreover,, if God chooses to insist upon justice, must offer to God a com-pensation which will please God at least as. much as the sin displeased Him. Since the sinf, ul race was unable to render such compensation, God in His love decreed that His own Son should become man and discharge man's obligation for him; and Christ didso willingly Out of obedience to His Father and love for usi The actions by which Christ redeemed us proceeded, indeed, from His human nature, His human' mind and will; .but inasmuch as that~human n'ature was truly His, the acts were performed by a divine Person, and so were infinitely pleaiing to God and abun-dantly compensated for all sin. Inthis case He who offered satisfaction is not the one who committed the sin; hence the satisfaction is vicarious. However, the critics of this doctrine point out that in the l~ist analysis atonement for an offense can be made only by the offender in person, or by someone who is so inti~ ~nately connected with the offender as to form. one moral 339 CYRIL'.VoLLERT Review for Religious persori with him. Some improvement ih the theory of vicarious sa'tisfa.ction is still possible; and many modern theologians believe theyhave found the key to the rigb~ understanding of the redemption in what they call the principle of solidarity. .For a hundred years and more solidarity, as an idea and a word, has done h~avy duty in the fields of economics, sociology, and .moral philosophy. "The notion was not new to theology; but the convenience and increas.ing popu-. larity of theword soon led to a new emphasis in specula-tions on the redemption. It is St. Paul above all who stresses the stroiig solidarity between.Christ and ourselves. He goes so far as to affirm:~ "Him; who knew no sin, He [God] hath made sin ~or us, that w.e might be made the justice of God inHim" (II Cor. 5:21) i Sin, Of course, is not ~ansferred from us to Christ. Our Lord is 'heither sin nor sinner; the very notion is abhor-rent. ~But He b~came a member of our race'and shared in our lot. ' Ou~ sin embraces Him as our head'and the r~p~re- Sentati~ve b~ore God of o'ur human nature. In the same way the justice of God is "not transferred from: Christ t6 us, liierally,'but is extended to us because of our Union with Him. The underly, iffg idea is not the substitution of one,, persoli for another, but Solidarit); between persons and their actions, ° 7Theref~re.the Apostle. could say in ~the same chapter: "If ond,died for all, then alldied."'1 The death of Christ l~ecomes our death. "We are a~sociated with Christ in'His death because we ar~ :one with Him at th~ instant H~ ~lies "for us. Here again the idea is not the substitution of.Christ for us',-but,rather our solidarity with Him. lTl3is is the proper rend.ering of the Greek, not: "then all were dead;" or "all be, came dead men," or "all 'l~ad died," as various English versions put it. Cf. Ferdi-nand Pr~at, S.vL, .The Theolofly oF St. Paul, II, 201-205. The Confraternity Version translates correctly. 340 September, 1945 WE. DIED WITH CHRIST Thus~ in the minds.of not a few modern theologians, the principle of solidarity tones down what. is extreme in other, theories, corrects what is faulty in them, and com-pletes what is deficient in them. It recognizes that each of them has elements of truth, bu't denies that any of them accounts for the whole truth. The ransom theory has points in its favor, for sin does make us debtors before God, and,we men were unable to discharge the debt. However, He who paysthe debt is one of, us, and so the human race meets its obligation through its representative. The theory of penal substitution is not without foundation, for our Savior. has indeed undergone suffering which He did not bring upon Himself. But some-thing more than simple substitution is indicated, for He who expiates our sins .by His death is our head, and hence. we, the" members, expiate in Him and through Him. The theory.of satisfaction is also correct, .but only if the idea of vicarious satisfaction is not insisted upon with narrow exclusiveness; for sin is atoned for only if the sinner has p.a, rt in the atonement. We have all died with Chri~st because He died for us all, Manifestly, we are united with the dying Christ only in the sense that He. died as our representative. But the point is that We were associated with Him at the moment He gave His life for us. The theory of redemption thus outlined is undoubtedly an advance over explana.tions which overlook or slight our solidarity with Christ. But theologians are a hardheaded lot. They are ever in quest of a more penetrating.insight into the data of revelation and are tireless in their efforts to achieve a clear statement of doctrine. Critical intellects are "not content with a mere mention and application of the "principle of solidarity.''2 Some schc~lars are not sure that :tSee especially E. Hocedez, S.3., "Nitre solidarit~ en 3.C. et en Adam," Gregori-anum, XIII (1932), 373-403. What follows in the present article draws heavily on this excellent study, which is an important contribution to the theology of the redemption. ~ 341 CYRIL VOLLERT Revietu [or Religions . solidarity is the right word, or even that solidarity i~ really a principle. At all events, they desire to know what is the ultimate basis of our association with the redeeming death of Christ. A mere natural so!idarity of race with the ¯ God-man is not enough; nor, it seems, can redemption, be explain.~d by appealing to a moral solidarity, understood in the sense of one person freely agreeing to offer compensation for others. Such bonds of union, even if taken togther, hardlylwarrant St. Paul's emphatic assertion: '.'If One died for all, then all died." A number of th~ Fathers ~f the Church concluded from. meditations on such texts tha~ some sort of identit~cation between Christ and us must, be acknowledged. St. Atha-nasius observes that we are saved by Christ because we ar~ bodily one with Him. St. Irenaeus does not hesitate to affirm: "We are reconciled with God in the Second Adam, beca~Js'e in Him we Ourselves are made obedient unto death." The teaching of tradition is well summed up in the terse ' doctrine of St. Thomas: "Head and members constit~ute, as ii Were,' on~ mystic person. And ~:hereforeChrist's sat-isfactionbdongs to all the faithful, inasmuch' as they are Hi~ members." The Angelic Doctor mentions the faithful explicitly; but since Christ has offered atonement for all men without exception, identification with the Savior in, the worl~ of satisfactionmust likewise extend to all. To get some i.dea of the nature of this identification, which'i~ so enormously advantageous for ds, we must go back to the very beginning, to God's eternal plan. and decree, whereby He chose Christ to be the head and repre-sentative of the human family.' "When the fullness of the time was come, God seht His Son. that He might redeem ¯ them whd were under-the law, that we might receive the adopiibn of sons" (Gal. 4:4 f.). By this appointment Christ was given an official position; He is the officially " 342 September, 1945 WE DIED WITH CHRIST designated¯ mediator between God and men; the ambassador. of God to us, and our representative at t~he throne of God. Because of what He is, the God-rhan is the :,Prince of the kings of the earth," th~ "King of kings, and Lord of lords." God has given Him royal power over all men that He may give eternal life to all (John 17:2). A king repre-sents his subjects. He acts in the name of all, and what he does in his official capacity avails for all. The relation between the king and his people does not result from any solidarity between them; rather, solidarity flows from the relation of subordination. More important still, Christ is the Officially consecrated Priest with the commission to represent God among men and to offer the Prayers and homage of mankind to God. "Every high priest taken from among men is ordained .for men in the things that appertain to God, that he may offer up gifts and sacrifices for.sins . Neither d0th any man take the honor to himself, but he tha~ is called by God, as Aaron was. So Christ .also did not glorify Himself, that He might be made a high priest; but He that said to.Him: Thou art My Son, this day have I begotten Thee." (Heb. 5:1-5.) By His position as King and His.consecration as Priest, Christ is juridically identified with the ~human race. There-fore the official actions of Christ, ~he representative of man-kind in His universal kingship and priesthood, are morally the actions of the entire human race. The main factor in this identification is not a" solidarity of r~ice or sympathy, . but God's appointment of Christ. Solidarity is only a preliminary condition. ~ Another point must be noted. Christ's function as representative of the race is not based merely on the juridi-cal fact that God has designated Him as our head. Christ is not just a moral mediator between God and man, but a 343 CYRIL VOLLERT Review /or Religious physical mediator, for He is both God and man. This leads to a further identification between Christ and us. Because Christ has a human nature which is His own as literitlly as.our human nature is ours, He is truly a man, and the most perfect of men. Therefore even as man He is our model, or exemplary cause. Ore: duty is to grow.up to Him, to become perfect men, unto the full measure of the stature of Christ (Eph. 4:13). God wishes us "to be made conformable to the image of His'Son" (Rom. 8:29). Thus Christ contains all humanity .as the pattern contains all the objects that are to be reproduced according to its model. Our Lord is'also the crown of all creation arid the end or final cause of all men. God's purpose is "to re-establish all things in Christ" (Eph. 1 : 10) or, more exactly, to bring, all things to a head in Him, to gather all things together in subordination to Him as head. Therefore Christ is the supreme principle of unity in the world: for the end is the unifying principle of all things that are directed to the end. His right to act for men flows from His position at thesum-mit of the race. Such reflections on the various bonds that join us.to Christ enable us to gain-some insight .into the great and mysterious truth announced by St. Paul: "Christ is all, and in all" (.C01. 3" 11). The reason for this identity is that "'{lOU are all one in Christ Jesus". (Gal. 3:28). , The perfection of Christ's human nature gives rise to. yet another striking consideration. His human soul, even during His morthl life, was blessed with the beatific vision sb that, in seeing God face to face, His mind was filled With perfect and universal knowledge. Everything that ever was, is; or will be, was known to Him. His knowledge was never dormant, but was always active; nor did He have merely an obscure and general idea of the human race as a 344 ,.q~.l~tember, 1945 WE DIED WITH CHRIST whole, but knew intimately and in detail all epochs in the world's, history, and all men, with all their actions, their words, their dispositions, and their very thoughts., We of the twentieth century were, and each one of usas a distinct person, vividly present to His intellect. Our wanderings from God were perceived by Him, and they truly grieved Him; He beheld our good ~acts, and they made Him glad; and everytl'iing we ever did or will do had its effect upon His feelings and will. In a word, all men and every moment of their .lives were joined together in His mind, His love for us corresponded to His knowledge ot~ us. He was fully aware of the love the Father had for us in sending His Son into the world for our salvation, and He ratified this decree by an act of His human will. His love went out to all men; and "He loved them unto the end." This love was not a.vague sentiment of good-will for the human race in general, but was a burning love for each one of us in particular So that each one of us can say with simple truth, as St. Paul said: "He loved me, and delivered Him-self for me." Under the relentless pressure of this bound-less love Christ cast His lot in with us, He made our cause His cause, He identified Himself with us~, and He wil(ed to sha~e with us all that He possessed. These desires were His from the first moment of the Incarnation; and there-fore from the first moment of the Incarnation His Father looked upon Him as inseparable from the human family. For, as St. Thomas remarks, love so joins those who love that they'form, morally, but a single person. A~tonishing, when we reflect upon the matter, is the closeness of our relationship to Christ. He is King and High Priest, officially designated by God to represent us, so that His acts are accounted our acts. As exemplary cause He contains us; as final cause He is the principle of unity w~hich gathers us.up in Subordination tO Him. In His hni- 345 CYRIL VOLLERT Review for Religioas versal knowledge and His ardent love He embraces us all and receives us into His mind .and heart, so that in His intention He identifies Himself with all bf us and in His love He becomes one moral person with all of us. ¯ The word solidarity can'hardly support this tremen-dous weight of meaning. We must have recourse to a stronger term. For want of a better we might, perhaps, use the expression "mystical identity." Have we at length arrived at an adequate account of our redemption by Christ? Not quite; all this is but an ele-ment of the glorious truth. Numerous and intimate as are the ties of our oneness with the God-man, the mystical ideritit~r be(ween us and Him is no more than a condition prerequisite to the act which has achieved our salvation. Sacred ScriptU~e,.as well as the whole of tradition, ascribes our redemption to the passion and the death of Christ, to the sacrifice of the cross. 'On Calvary Christ, the eternal High Priest, represented the whole of mankind. All men were distinctly present to His mind and His heart. With His knowledge and His love He identified Himself with the entire sinful race, but in a special way with penitent,huma.nity, with all those who, down the ages, Would ratify the sacrifice offered for them by their own saintly lives. The sacrificial action of the High Priest was a social action, an action performed in the name Of all. Christ united all in His intention and included-all in the homage He rendered to God. One point remains. It is a point of capital importance and brings us to the apex of our identification with the ~edeeming Christ. In all sacrifices the victim oifered repre-sents the people and symboiizes the gift of their persons to God. The victim in the sacrifice 9f the cross is the ui~spotted, holy humanity of Jesus Christ in close union with the whole human race. "Christ died once for our- 346 September, 1945 WE DIED WITH CHRIST sins, the Just for the unjust, that He might offer us to God" (I Pet. 3:18). In offering His body tobe slain, our High Priest immolated sinful mankind that was identified with Him. The homage of love and adoration and obedience He held out to God in expiation and atonement for the sins of the world was the homage of the whole human family, head and members. This is why St. Paul could say: "If One died for all, then all died." This, finally, gives us some inkling of the mystery and enables us to understand, .with~ our cloudy, human thoughts, how the death of the sinless Christ could redeem us sinners. The loving oblation of the cross pleased God" more than all the sins of all men could displease Him. The divine jus-tice Was placated. God was prepared to readmit man to His friendship and was eager to accept the children of men as His sons when, in the sacrament of regeneration, they would channel off the fruits of the sacrifice to themselves and become, living members of His only Son. As for ourselves, Christ in His piercingly clear and com-prehensive knowledge associated all our good works, our~ expiations, and our Sacrifices" with His own great act of sac-rifice. The vast Church of the faithful was gathered together in His mind from all lands and all centuries down to the end of time and was offered to God in Him, the head of the mystical body. Our own good works and atone-ments cannot, of course, in any way enhance the merito- ¯ rious and satisfactory value of the sacrifice consummated .on Ca.lvary. For our good works are the fruits of that sacri-- rice, and no effect can influence its cause. But the good that we may do durihg our lives acquires a new value from the oblation made by Christ on the cross; for since He offered to God our persons and all our good actions, which in one way or another are the fruits of the graces He merited for CYRIL VOLLERT us, these actions,share in His sacrifice and take on a sacrifi-cial character. If we so will, eyery moment of' our lives, and above all that supreme instant of our lives w.hich we call death, can be made immeasurably precious for eternity by the contact, we maintain with the sacrificial death of our Lord and Savior, Jesus Christ. BOOKLET NOTICES San Francisco Conference and Congress. This printed record of a radio round-table discussion describes the functions of Congress with regard to treaties and inter-national agreements and tells Of the careful work done by our State Department to secure general discussion and approval of the UNRRA and ultimate ratification of its work by the United State Senate. Fathers James L. Burke, S.J.,' James D. Sulli-van, S.J., and Thomas F. Fleming, S.J., took part in the original discussion. Pub-lished by:°Institute'of Social Order, 3742 .West Pine Boulevard, St. Louis 8, Mis-souri. Price: five cents. Words of Eternal Life. Selected and compiled by Rev. A. H. Goldschmidt, P.S.M. Using Christ's words almost ex~clusively, the author sets before us the basic teachings of the Gospel. The booklet has. values for all readers: 'religious could use many of the texts gathered here as subject matter for meditation. Published by: The. Pallottine Fathers, 5424 W. Bluemound Road, Milwaukee 13, Wisconsin. Paul to the Modern. By L. F. Cervantes, S,J. Many writers and public men have come .forth with "solutions" for the world's ills. The author of this booklet, which is a reprint of a chapter from the book That You May Live, discusses and refutes the claims of Morgan, Stalin, Mrs. Sanger, and others and then presents St. Paul with the true solution--the doctrine of. the Mystical Body put into prac-tice; Written in'a vivid, imaginative style, the pamphlet reads easily and holds the attention throughout. Published by: Guild Press, 128 E. 10th Street, St. Paul 1, Minnesota. Price: teia c~nts. ' To Be or Not to Be)a dew, and dews and You. "By Rev. Arthur B." Kly-bet. C.SS.R. In interesting conversational style the author discusses the existence of God, the Resurrection of Christ, and other topics in the first of these pamphlets, and in the second, such questioias as,.Was J~sus a Jew? Why Was Jesus crucified? Did'the Jews crucify Him? Though written primarily for Jews, these paml~hlets; especially the first, should have general interest. They may be obtained from the author at 1118 North Grand Avenue, (Rock Church), St. Louis 6, Missouri.' ¯ Price: ten cents each. The drive for candidates for the religious life is the inspi'ration for The Call of Charity, by the Sisters of Charity of Leavehworth; Xavier, Kansas, and Introducing the Blessed Sacrament Fathers, by The Fathers of" the Blessed Sacrament, 184 East 76th Street, New York 21, New York. Both of these booklets make effective use of photographs to bring home the story of the life and activities of the respective congregations. They should prove valuable in arousing the interest of prospective candidates. 348, ook Reviews WEA'PONS FOR PEACE. By Thomas P. Nbill. Pp. ix -t- 234. The Bruce Publishing Company Milwaukee, 1945. $2.50. Amid all the glib talk and the weighty statements of our days r.egarding the extension of "democracy" and the working out of "democratic" government and institutions in the conquered terri-tories," it is good to be reminded of the serious implications of such moves. True democracy, if it is to deserve the name and fulfill its promise, imposes careful thought and serious duties on evei'y citizen; it therefore calls for training in correct thinking and principles, for consistent and well directed activity. Towards this end the book here under review may be taken as an introduction and text book. The work consists of four unequal parts.i In the first the prob-lem of democracy is sketched, together with its relation to peace, and then the reason indicated for the state of unrest which has distin-guished the last ~enturie's. --The second part, which makes up about a third of the whole, gives a historical survey of the state of western society since the birth of the Renaissance and describes the philosophical, sociological, economic, and religious ideas which led up to our present disturbed condition. Through the Protestant revolt, the growth of the absolute states, the "Age of Revolutions," and the class struggles of the. industrial revolution, we are brought down to the disillusionment and scepticism of our own days. For many readers this part will probably be the most instructive and interesting in the book. --The stage is now set for a study Of various, solutions of the problem of peace, First Marxism and Nazism are evaluated as systems, then the. Christian teaching as ¯ authoritatively set forth in the, variou