Suchergebnisse

La población mundial, que cuenta dos mil millones de habitantes alrededor del año 1950, ha crecido a un ritmo casi exponencial en las décadas siguientes hasta 4 mil millones y 5,3 en 1990 (Naciones Unidas - Departamento de Asuntos Económicos y Sociales, 2010). Sin duda un gran aumento tanto en términos absolutos cuanto relativos. Según las estimaciones de las Naciones Unidas, la población mundial se estima que alcanzará los ocho millones y medio de 2025. Estas tasas de crecimiento se producen, obviamente, tanto en Europa, donde la población ha crecido de 550 millones en 1950 a 750 millones en 2010, y en Italia, donde en el período 1861 a 2008 hubo un aumento de la población de 22 millones de habitantes a casi 60 millones (fuente: ISTAT, 2010). La población ha crecido, sin embargo, a tasas más altas en los países en desarrollo, con una tendencia a la constante en los países industrializados en las últimas décadas. Dicha población mundial intenso tiene consecuencias directas sobre el territorio urbano, mientras que lleva a una extensión de las actuales áreas urbanas menores y pequeñas ciudades. Todo esto, cada vez más, dar lugar a problemas de gestión y uso del suelo, produciendo un crecimiento del componente de la vulnerabilidad en la ecuación de riesgo. Crecimiento de la población no justifica un aumento de las condiciones hidrogeológicas de la inestabilidad. Si es así, ya que la población se ha convertido en firme en los últimos años, al menos en la mayoría de los países industrializados, no hay que hacer frente a riesgos cada vez mayor. En cambio, el modelo de desarrollo económico, basado principalmente en redes e infraestructuras, así como los asentamientos, por supuesto, produce un doble efecto: un aumento de los activos expuestos a la amenaza, una presión sobre el territorio, capaz de hacer la activación de los fenómenos peligrosos más frecuentes. Los fenómenos naturales también tienen un impacto en el marco socio-económico, ya que son responsables de la pérdida de bienes y servicios y, en ocasiones, una pérdida en términos de vidas humanas. En tal situación, la vulnerabilidad de la zona está relacionado con el desarrollo de su sistema de infraestructura social, civil y urbano. Este concepto se expresa claramente en la declaración "Los desastres ocurren cuando los riesgos se encontra con la vulnerabilidad" (Wisner et al., 2004). Esto nos lleva a considerar los desastres naturales como los fenómenos sociales reales. Cuando se habla de riesgo geomorfologicos y de políticas ambientales, uno de los pioneros es, sin duda, Earl E. Brabb, que ya en 1991 en un artículo titulado "El problema de movimientos de ladera del mundo", sostuvo que los deslizamientos son un problema mundial que cientos causa de muertes y miles de millones de dólares de daño cada año en todo el mundo. Los poblemas geomorfológicos son y serán un tema importante y un requisito fundamental del conocimiento para la política de toma de decisiones. A pesar de 20 años han pasado desde que el trabajo Brabb, la situación no parece haber cambiado. No son aún insuficientes los procedimientos de todo el mundo aunque sólo sea compartida que permite evaluar la calidad y precisión de un inventario de deslizamientos o la forma de clasificar en términos de susceptibilidad a los deslizamientos de un área y para evaluar cuantitativa y cualitativamente el rendimiento predictivo. Las imágenes y escenas de devastación, destrucción y muerte que ocurren cada año, hacen que el problema de los riesgos geomorfológicos en un problema social. ¿Quien es el responsable? Seguimos construyendo, incluso en lugares que no son adecuados para la construcción. Tenemos que admitir por lo menos una doble responsabilidad. Si bien es cierto que los acontecimientos que causar un derrumbe apenas son "previsibles", por el contrario sí podemos identificar y predecir donde estos fenómenos se producen con mayor capacidad destructiva, produciendo más daños y reducir al mínimo la vulnerabilidad. Por lo tanto, si no es posible evitar, ya que no es posible predecir, la palabra clave debe ser "la prevención". Cada vez deslizamientos de tierra u otros eventos con características destructivas y letales, que a menudo se supone y se define como "impredecible", nos ofrece con el escenario de las víctimas, los heridos y desaparecidos, el público se estremece y recuerda la vulnerabilidad de los bienes de la comunidad y direciona la discusión sobre el tema de prevención de los desastres naturales o por lo menos tratar de minimizar las consecuencias trágicas que lo acompañan. La ola emocional que sigue a la fase de emergencia se produce entre las llamadas a "enrollar las mangas" a una "cultura de prevención" que "nunca vuelva a suceder", e induce a los legisladores y los técnicos para intervenir con una variedad de medidas urgentes de mitigación y obras y de intervención inmediata, tal vez proponiendo también las regulaciones y leyes dirigidas a "evitar otro desastre similar". Hoy Saponara, ayer Génova, el día antes Giampilieri y San Fratello y así sucesivamente durante décadas: Salerno (1954) con 318 víctimas, 250 heridos y sin hogar cerca de 5.500, y el Longarone y el desastre de Vajont (1963) con cerca de 2.000 muertes de Agrigento, (1966), Valtellina (1987) 53 muertes y 4.000 millones de liras de los daños, el deslizamiento de tierra en el Val di Stava de julio de 1985 (269 muertos), las corrientes rápidas del 5 de mayo de 1998 y Sarno y Quindici y otras áreas de la región Campania, con 153 muertes, Maierato (2010), son algunos de los eventos más importantes que lleva a más de 4.000 las muertes causadas por movimientos gravitativos en medio siglo, un promedio de 4 muertes por mes, además de un daño económico incalculable. Pero cada día hay una lista de los deslizamientos de tierra, carreteras y puentes bajando, a pesar de que pasa desapercibido. A falta de una cultura de prevención y un aumento de la cultura de emergencia en su lugar. Y la protección civil se ve ahora como la única ancla de salvación y la asistencia de los municipios y la población involucrada. Italia es un País que se desmorona debido a la negligencia del hombre y a la falta de prevención. Hay 5,596 sobre 8,101 municipios en riesgo hidrogeológico, el 84% de los centros de población se define en riesgo. Esto sin duda demuestra que las construcciones se construyeron cuando no se podia. De estos municipios, 1.700 (alrededor del 21%) están en riesgo de deslizamientos, 1.285 (casi el 16%) en riesgo de inundación y 2.596 (32%) se encuentran en una combinación de deslizamientos de tierra y riesgo de inundación. El área total clasificada como de alto riesgo asciende a 36.551 km2 (7,1% del total nacional) dividido en km2 de áreas de deslizamientos de tierra y 7.791 km2 de áreas inundadas 13.760. Estas cifras ponen de relieve la inestabilidad hidrogeológica con el que cada región debe enfrentar, tarde o temprano, contra la cual el flujo de millones de euros, a menudo sólo le prometió, no servirá de mucho para la estabilización y obras de medida de seguridad. El informe de Legambiente revela que los municipios son la punta de lanza de una evidente debilidad de nuestro territorio. No hay una única manera de preparar los mapas de susceptibilidad, como lo demuestra la enorme cantidad de artículos científicos producidos incluso durante la última década, y lo mismo es cierto en cuanto a la zonificación de los peligros y los riesgos involucrados, todavía sigue siendo un problema sin resolver en gran medida (Carrara et al., 2009). La contribución de este trabajo las siguientes fases de un estudio con el fin de definir la estructura de la sensibilidad, los riesgos y peligros de un área: 1. Construcción de la base de datos: en este trabajo las diferentes técnicas y métodos de detección de deslizamiento de tierra y delimitación se comparan directamente (trabajo de campo) e indirectamente (fotografías aéreas, software de visualización remota del territorio) y su posterior despliegue en un sistema GIS. 2 Elección y definición de la escala de análisis: De hecho, uno de los problemas más actuales de la proposición se relaciona con los métodos de evaluación de susceptibilidad a escala múltiple. 3 Unidades cartográficas: las diferentes unidades se utilizan para la cartografía y zonificación del territorio, cuya previsión de resultados se comparan con el fin de ser capaces de identificar las unidades de la asignación básica más adecuada para la planificación y para fines de defensa civil, teniendo en cuenta la exactitud científica de que la modelo debe soportar. 4 Elección de los factores control: en el trabajo, es la posibilidad de identificar el conjunto más probable de los factores que se consideran relacionados directamente o indirectamente a la inestabilidad de la ladera. Se proponen procedimientos de prueba y seleccionar el conjunto de posibles factores de control, así como la construcción de modelos específicos para cada tipo de deslizamientos. 5 Construcción de modelos: como para la construcción de un modelo geo-estadístico, las soluciones se comparan diferentes y el modelo de presentación de los mismos resultados y la objetividad que se elija, teniendo en cuenta que las necesidades de una implementación más bajo en términos de costo y tiempo. 6 Validación: los modelos están sujetos a diferentes técnicas de validación, que luego se comparan entre ellos. 7 Exportación espacial de un modelo de susceptibilidad: este es un ensayo para definir y validar los términos de susceptibilidad a los deslizamientos de una amplia zona en los gustos de cientos o miles de kilómetros cuadrados, en base a los estudios de detalle de algunos sectores que lo representan. Al igual que muchos otros autores, con el propósito de este trabajo es hacer una contribución a la comunidad científica, tratando de ofrecer una modesta contribución en la solución de algunos problemas en este campo a través de experimentos y modelos realizados en una variedad de contextos y comparar los resultados entre ellos. En este sentido, unas pruebas se llevaron a cabo en algunas áreas, previamente seleccionadas, será probado y verificado el resultado de algunos de los procedimientos en los años de investigación doctoral. A continuación, un resumen de los resultados vendrán de estas pruebas experimentales TEST 1a: TUMMARRANO river basin: Model Exportation En el marco de un estudio de la susceptibilidad de deslizamientos regional en el sur de Sicilia, una prueba se ha realizado en la cuenca del río Tumarrano (unos 80 km2) tiene como objetivo caracterizar las condiciones de su susceptibilidad movimientos de ladera mediante la exportación de un modelo, definido y entrenado en el interior un número limitado (unos 20 km2) representativas del sector ("el área de origen''). Además, la posibilidad de explotar software de Google Earth y el banco de datos de fotos para producir imágenes de los archivos deslizamiento de tierra ha sido comprobado. El modelo de susceptibilidad se define, de acuerdo con un enfoque multifactorial basadas en el análisis condicional, con unidades únicas condiciones (UCUs), los cuales fueron obtenidos mediante la combinación de cuatro factores seleccionados control: litología afloramiento, la pendiente, la curvatura del plan y el índice de humedad topográfica. La capacidad de predicción del modelo de exportación, formado con 206 deslizamientos de tierra, se compara con la estimada para toda el área estudiada, mediante el uso de un archivo completo de deslizamiento de tierra (703 deslizamientos de tierra), para ver hasta qué punto el mayor tiempo/dinero necesario se tienen en cuenta los costos para. TEST 1b. Tummarrano river basin: modelo de susceptibilidad basado en la Forward logistic regression La regresión logística con pasòs hacia adelante, nos ha permitido obtener un modelo de susceptibilidad por los flujos de tierra en la cuenca del río Tumarrano, que se definió mediante el modelado de las relaciones estadísticas entre un archivo de eventos 760 y un conjunto de 20 variables predictoras. Para cada movimiento del inventario, un punto de identificación de deslizamientos (LIP) se produce de forma automática, como corresponde al punto más alto a lo largo de la frontera de los polígonos de deslizamientos de tierra. Los modelos equilibrados (760 stable/760 inestable) se presentaron a adelante el procedimiento de regresión logística. Una estrategia de construcción del modelo se aplicó para ampliar la zona considerada en la preparación del modelo y para comprobar la sensibilidad de los modelos de regresión con respecto a los lugares específicos de las células se considera estable. Un conjunto de dieciséis modelos se preparó de forma aleatoria extraer los subconjuntos diferentes céldas estables. Los modelos fueron sometidos a regresión logística y validado. Los resultados mostraron que las tasas de error satisfactoria y estable (0,236 en promedio, con una desviación estándar de 0,007) y AUC (0.839, para la formación, y 0.817, para conjuntos de datos de prueba). Como en relación a los predictores, la pendiente en el barrio de las células y la curvatura topográfica de gran perfil y plan local-fueron seleccionados de forma sistemática. Litología arcillosa afloramiento, drenajes midslope, crestas locales y midslope y los accidentes geográficos cañones eran también muy frecuentes (de 8 a 15 veces) en los modelos de la selección hacia adelante. La estrategia de construcción del modelo nos ha permitido producir un modelo de flujo de tierra realizando la susceptibilidad, cuyo modelo de ajuste, la predicción de la habilidad y solidez se estimaron sobre la base de los procedimientos de validación. Test 2. Imera river basin: modelo de susceptibilidad por flujo de tierra basado en las unidades de ladera. Un mapa de susceptibilidad de un área, que es representativa en términos de marco geológico y los fenómenos de inestabilidad de ladera de grandes sectores de los Apeninos de Sicilia, fue producida usando unidades de ladera y un modelo multiparamétrico univariado. La zona de estudio, que se extiende por aproximadamente 90 km2, fue dividida en 774 unidades de la pendiente, cuya ocurrencia esperada avalancha se estimó un promedio de siete valores de vulnerabilidad, determinado para el control de los factores seleccionados: litología, pendiente media del gradiente, SPI en el pie, el índice de humedad topográfica y la curvatura del perfil, y el rango de altitud. Cada uno de los reconocidos 490 deslizamientos de tierra estuvo representada por su punto de centro de gravedad. Sobre la base de análisis condicional, la función de la susceptibilidad aquí adoptada es la densidad, calculado para cada clase. Modelos univariante fueron preparados para cada uno de los factores que controlan, y su rendimiento predictivo se estimó por curvas de tipos de predicción y la relación de efectividad aplicada a la categorías de vulnerabilidad. Este procedimiento nos permitió discriminar entre factores efectivos y no efectivos, de modo que sólo la primera se combinó posteriormente en un modelo multiparamétrico, que fue utilizada para producir el mapa de susceptibilidad final. la validación de este último mapa nos permite comprobar el rendimiento y la fiabilidad de la predicción modelo. Los principales factores reguladores resultaron: la litología y, subordinadamente, el SPI a el pies de la unidad, y tambien el gradiente medio de la pendiente, la curvatura del perfil, y el índice de humedad topográfica dieron resultados satisfactorios. ; The World population, which counted two billion inhabitants around 1950, has grown at an almost exponential rate in the following decades up to four billion in 1980 and 5,3 in 1990 (United Nations – Department of Economic and Social Affairs, 2010). Definitely a high increase both in absolute and relative terms. According to estimates by the United Nations, the World population is estimated to reach eight billion and a half around 2025 (Chart 1.1), and then it will become steady around ten billion in 2050 because of the expected decline in fertility. These growing rates occur, obviously, both in Europe, where population has grown from 550 million in 1950 to 750 million in 2010, and in Italy, where in the period from 1861 to 2008 there was a surge in population from 22 million inhabitants to almost 60 million, (source: ISTAT, 2010). The population has grown, however, at higher rates in developing Countries (Fig. 1.1), with a tendency to become steady in industrialized Countries in the last decades. Such an intense world population has direct consequences on urban territory while leading to a spread of current minor urban areas and small towns. All this will, increasingly, result in management and land use problems, producing a growth of the vulnerability component in the risk equation. Population growth alone does not justify an increase of hydro-geological conditions of instability. If so, since the population has become steady in recent years, at least in most industrialized countries, we should not face increasing risks. Instead, the economic development model, largely based on networks and infrastructures, as well as settlements of course, produces a double effect: an increase of assets exposed to threat; a stress on the territory, able to make the activation of hazardous phenomena more frequently. It is however true that recent disasters with great loss of lives (i.e., Sarno Giampilieri, Aulla, Genova and Saponara) are actually the results of the response (letting nature take its course) to the changes in territorial asset occurred after the war. Another cause may be found in environmental changes: when the stress regime in a region changes (such as extraordinary rainfall intensity), the response is obviously new for both sides/slopes and the population. The WWF notes that from 1956 to 2001, urbanized areas in Italy have increased by 500 times and it is estimated that from 1990 to 2005 we have transformed 3.5 million hectares of land. The problem of interaction between humans and the natural environment is a very complex and diversified issue, not often approached in a systematic way, also because of the severe limitations of sources to be invested on research on a medium and long-term, for a better and effective knowledge of the environment, primarily on measures aimed at reducing risk (Plattner, 2005). Natural phenomena also have an impact within the social-economic framework as they are responsible for the loss of goods and services, and sometimes, a loss in terms of lives. In such a situation, the vulnerability of the area is related to the development of its social, civil, and urban infrastructural system. This concept is well expressed in the statement "disasters occur when hazards meet vulnerability" (Wisner et al., 2004). This leads us to consider natural disasters as real social phenomena. This condition is strongly valid especially with regard to landslides (Brabb and Harrod, 1989; Brabb, 1991). Since economic problems common to all countries do not allow either to invest in research projects on a medium and long-term or the stabilization of structures or areas on a large-scale, a new philosophy of environmental policy opens up for all active political and administrative subjects that should govern the use and exploitation of the territory. For this reason, the scientific community is engaged in a continuous search for methods and techniques to estimate the degree of real and potential instability, using the minimum amount of equipment and possible economic resources. Usually there is a substantial difficulty in identifying the most reliable procedures, that allow to approach this matter in a non-traditional manner based on modeling and investigative techniques built on the exchange of experiences between experts and conducting studies and experiments on all continents, and showing different strategies and possible technical combinations depending on the type and/or the number and complexity of the investigation, producing susceptibility, hazard and risk maps, used as the basis for decision-making processes in land management. In this framework, further efforts are needed in trying to make the different methods more objective and shared by all in order to be simple and reproducible, and most of all in transferring the knowledge gained in laws that underpin territorial planning, building regulations, and in civil defense plans (Guzzetti, 2006). When discussing about landslides and environmental policies, one of the pioneers is undoubtedly Earl E. Brabb, who already in 1991 in a paper entitled "The World Landslide Problem", sustained that landslides are a worldwide problem that cause hundreds of deaths and billions of dollars of damage every year all over the world. The same added that these losses can be reduced if the problem is identified and acknowledged in time, but many countries are simply equipped with maps showing where landslides produced problems in the past and they have even less susceptibility maps that could allow policy makers control land use. Landslides, adds Brabb, are generally more predictable and controllable than other natural events of catastrophic nature such as earthquakes, volcanic eruptions and storms, but despite this, few countries have taken advantage of this knowledge to reduce landslide hazard. Geomorphological problems are and will be an important issue and a fundamental requirement of knowledge for the politics of decision-making. Although 20 years have gone by since Brabb's work, the situation does not seem to have changed. There are still insufficient globally shared procedures even just allowing to assess the quality and accuracy of a landslide inventory or how to classify in terms of landslide susceptibility of an area and to evaluate quantitatively and qualitatively predictive performance. 1.2 Basic concepts One of the most obvious effects of rapid territory development in the past decades is the increasing impact that natural disasters have on man and his activities. Institutions are therefore committed to investing their resources in both the implementation of structural interventions to mitigate the risk as well as implementation of early warning systems and defining guidelines for land management; the latter activities allow, in fact, to avoid or minimize damage to persons and property, produced by natural phenomena, without necessarily investing in expensive resources and long structural interventions. The term "risk" is used in relation to the various components of the social and territorial fabric, as an expression of the expected consequences in the assets as a result of this disastrous phenomenon of assigned intensity at a given time interval. Within the guidelines for the preparation of prevention and management plans in terms of geological risk of the Sicilian Civil Protection Service (Regional Hydro-geological and Environmental Risks department), the term Hydro-geological Risk means the effect on different parts of the territory led by natural disasters such as landslides (geomorphological risk) and floods (hydraulic risks) triggered by events related to climate and its changes. Two main components contribute to the definition of risk: territorial hazard (geomorphological and hydraulic) and vulnerability. The latter depends on both the physical resistance of structures or assets exposed to the threat and the so-called vulnerability of social organization, which is linked, in fact, to the capacity of disaster prevention and management that a community has developed prior to the same disaster. The propensity of a territory to be affected by new landslides, the degree of hazard or risk that characterizes it, are usually expressed with the help of a map in which the area is divided into different zones according to the different values that qualify it. In this mapping, the territory is zoned or divided into homogeneous zones or user-defined fields/areas, whose ranking is defined according to their real or potential degree of landslide hazard (Varnes, 1984). Over the decades, many research groups and national and international commissions have tried to provide precise definitions, trying to reduce the existing confusion of terms in the management of natural hazards. In this section, some basic concepts are expressed as well as the terminology that will be used in the thesis below. Landslide events that develop in a given area involve a large number of environmental variables, to determine undoubted difficulties in identifying a suitable action of management, control and planning. In order to do so, understanding the problem without having a clear conceptual framework and method to be used may not be sufficient. The "forecast" of the phenomena and therefore the modeling phase is always required to designated public administration bodies and territorial control, carried out by the creation of digital simulation models which become crucial at the time when decisions must be taken/made. The creation of maps indicating the different vocation planning of an area, based for example on landslide hazard maps, not only allows you to compose the scene of the incident consequences of a given failure, but also to react under emergency, if magnitude, area, and associated potential damage are known. Planning is a subject which studies and regulates the processes of local governance and to evaluate the resulting dynamics of evolution and development. The principles guiding the choice of planning require development policies coherent with the principles of environmental protection and sustainability in an effort to control the excessive human presence, able to transform irreversibly natural systems and preserve the quality of life for future generations. Information, territorial knowledge and assessment of its natural predisposition and vulnerability are the basis of planning. These forms of knowledge and the use and application of the best technologies available to facilitate information processing and optimization of procedures for evaluation and zoning of the territory, will yield the best design solutions to achieve the desired objectives. Planning is aimed to government land use and management of spatial information, and is achieved by regulating the area according to different uses, which should be awarded taking into account the natural predispositions. Planning activities can affect a large portion of territory, in other words include a supra-municipal area or one that does not match with administrative boundaries (e.g. Provincial Territorial Coordination Plan, Hydro-geological Plan) or urban (e.g. General Regulation Plan). The geological, geomorphological, hydro-geological and seismic component should be placed at the base of the strategic development of the territory. In national legislation, water management is understood both as a natural resource but also as an element of risk, and has been regulated at the watershed level since the nineties (national framework law 183/89 on soil protection). This allow us to overcome divisions and inconsistencies produced by the adoption of targeted areas having only administrative boundaries that, therefore, do not take into account natural dynamics. The zoning of landslide hazard area is considered the most effective level of knowledge for territorial planning and territorial governance purposes. A map showing portions of an area classified as "hazardous" is of great importance due to the fact that these areas are subject to limitations and constraints that also affect the usability or simply the economic value. 1.2.1 Landslides and soil protection Italy, besides having a territory particularly prone to heavily collapse, has a highly populated territory with a density of 189 inhabitants per km2, much higher than France (114 inhabitants/km2) and Spain (89 inhabitants/km2), in Lombardy and Campania respectively, the density changes to 379 and 420 inhabitants per km2. As clear from the Report on landslides in Italy (National Geological Survey, 2007), commissioned by the ISPRA (National Institute for Environmental Protection and Research), in the last 50 years almost 500 thousand landslides have been recognized and recorded for an area of about 20 thousand km2, corresponding to 6.6% of the entire national territory. These data should be updated. As indicated by the last study conducted by the Ministry of the Environment (2010), 9.8% of the national area is to be ranked highly hydro-geological critical and 6.633 municipalities are involved, representing 81.9 percent of the national territory. This value, according to a report EURISPES ( Report Italy, 2010) is "largely underestimated", therefore agreeing that "a reliable estimate is made up of about 2 million phenomena and consequently the percentage of the Italian territory subject to ongoing phenomena is more than 20%." The Ministry of Environment, through the work for the realization of development plans undertaken by the hydrogeological Basin Authority, estimated a funding requirement of almost 40 billion euros to hydro-geologically secure the entire country, and 4.1 billion for more urgent works. Undoubtedly, the amounts are considerably high, but it is enough to consider that almost 21 billion euros were spent just to stanch the damages by hydro-geological disasters occurred in the decade 1994-2004. 1.3 Aims and scientific contribution There is no single way to prepare susceptibility maps, as evidenced by the enormous amount of scientific papers produced even during the last decade, and the same is true as for the zoning of the hazard and risk involved, still remaining a largely unsolved problem (Carrara et al., 2009). The contribution of this paper the following phases of a study in order to define the susceptibility structure, hazard and risk of an area. 1 Construction of the landslide database: in this work different techniques and methods of landslide detection and delimitation are compared, directly (field work) and indirectly (aerial photographs, remote viewing software of the territory) and their subsequent deployment in a GIS system. 2 Choice and definition of the analysis scale: the problem of scale models of susceptibility is approached. In fact, one of the most actual problems of the proposition is related to approaches to multi-scale susceptibility evaluation. 3 Mapping units: different units are used for mapping and zoning of the territory, whose foresight results are compared in order to be able to identify the basic mapping units most suitable for planning and for civil defense purposes, taking into account the scientific accuracy that the model must bear. 4 Choice of controlling factors: during the work, it is the possible to identify the most probable set of factors considered to be directly or indirectly related to the instability of the slope. Procedures for testing and selecting the set of possible controlling factors are proposed as well as the construction of specific models for each type of landslide. 5 Model building: as for the construction of a geo-statistical model, different solutions are compared and the model presenting the same results and objectivity is chosen, considering it needs a lower implementation in terms of cost and time. 6 Validation: models are subject to different validation techniques, which are then compared to each other. 7 Spatial exporting of a landslide susceptibility model: this is a trial to define and validate the terms of landslide susceptibility for a wide area in the likes of hundreds or thousands of square kilometers, based on studies of some fields that represent it. Having clear that the result of this type of study is intended to provide maps that can be used by planners in a useful manner, these must be characterized by an immediacy in understanding even by non-experts and they must also be easy to read and interpret. Therefore, these methods should be as simple as possible, for example, susceptibility levels must be clearly expressed not only in quantitative but also in descriptive terms (Clerici et al., 2010). Like many other authors, the purpose of this work is to make a contribution to the scientific community by trying to offer a modest contribution in solving some problems in this field through experiments and modeling carried out in a range of contexts and comparing the results between them.

IntroducciónA fines de los cincuenta, el escritor argentino Jorge Abelardo Ramos comenzaba su libro Revolución y contrarrevolución en la Argentina con las siguientes palabras: "Somos un país porque no pudimos integrar una nación y fuimos argentinos porque fracasamos en ser americanos. Aquí se encierra todo nuestro drama y la clave de la revolución que vendrá…La Nación, que hasta 1810 era el conjunto de América hispana, y en cierto sentido, también España, se disgrega en una polvareda difusa de pequeños estados… En el siglo que presencia el movimiento de las nacionalidades, la América indo-ibérica pierde su unidad nacional. En nuestros días se festeja dicha tragedia: esta monstruosidad no hace sino iluminar sombríamente la pérdida de la conciencia nacional latinoamericana. Recobrarla por un acto de reposesión de nuestro pasado histórico, será el primer paso de nuestra revolución…" (Ramos, 1957:13-14). El texto suena más como bandera de lucha que como verdad histórica; sin embargo, el argumento fue tomado a pie juntillas por varias generaciones de latinoamericanos, en particular en los años setenta del siglo pasado. La idea de América Latina como una región unida y luego fragmentada por los imperios, las oligarquías nativas, los militares, los nacionalistas, los conservadores o los liberales es un mito fuertemente arraigado en la región, que ha logrado instalarse de nuevo en la mente de mucha gente. Otra literatura, tan profusa como la anterior, presenta en un sentido opuesto a la desunión latinoamericana como un problema de origen. Con motivo de la celebración del Bicentenario en varios países de la región, el escritor chileno Carlos Franz escribió lo siguiente: "América Latina entra en su tercer siglo más invocada que vista, más virtual que real, más literaria que literal. No en balde, la narrativa es uno de los pocos sitios en los que América Latina llegó a existir como imagen conjunta. Nuestros bicentenarios conmemoran, sobre todo, doscientos años de soledad" (Franz, 2010: 19). Este texto, como tantos otros, remite a la idea de América Latina como una mera geografía, a una región formada por varias subregiones, a un continente con realidades diversas, a la desunión como una condición histórica inicial que se transforma con el tiempo en un aspecto estructural. Esta visión de América Latina también se ha reforzado en la última década con el fin de la homogeneidad "rara" de los noventa –más propia del acomodamiento de un área periférica a las realidades internacionales de la inmediata posguerra fría que de nuevas condiciones endógenas- y, en particular, con la aparición de fuerzas políticas y sociales muy críticas de las ideas liberales que reinaron en aquellos años.Sepultados el Área de Libre Comercio de las Américas (ALCA) en su versión continental y el Consenso de Washington, cuestionada en muchos lugares la democracia liberal, avivados viejos y nuevos conflictos entre países y profundizadas las brechas sociales la mentada mayor homogeneidad de los noventa dio paso a la noción de "creciente heterogeneidad" de los 2000. Las dificultades de los procesos de integración también alentaron la idea de que América Latina tendía más a acentuar sus divisiones que a construir un proyecto político y económico común, incluso a escala subregional. Alianzas que habían sido definidas como estratégicas –el caso más notorio, fue la formada por la Argentina y Brasil- no mostraron en los hechos tal carácter. La relación bilateral careció de las formas de cooperación estrechas, la confianza mutua, la colaboración prolongada y la comunidad de intereses propias de toda alianza. Así, la idea de heterogeneidad de la región, el fracaso de la integración y la amenaza de polarización signaron la forma predominante de acercarse a los temas de América Latina en la década de 2000. Más aún, la oposición integración/polarización se convirtió en el recurso heurístico principal para abordar las relaciones entre países o grupos de países en la región. Cientos de artículos y numerosas reuniones académicas que han convocado a reflexionar sobre el futuro de la región a partir de estas opciones polares son la evidencia más clara de que el asunto no es banal y que expresa dilemas o dicotomías que están en el ambiente de nuestro tiempo. La espiral de conflictos entre Colombia y Venezuela, sus diferentes modelos de política interna y estrategias opuestas de política exterior se han citado hasta el cansancio como la mejor muestra de la diversidad y polarización regional.Debo confesar de entrada que no me siento cómodo frente a preguntas del tipo América Latina ¿integrada o fragmentada? o ¿dónde está y hacia dónde va América Latina en materia de relaciones intrarregionales? Nos colocan frente a un universo demasiado agregado en el que es fácil despistarse o terminar diciendo trivialidades. Más aún, me cuesta pensar que alguien pueda plantearse seriamente contestarlas. Sí creo entender o, al menos, vislumbrar el rumbo internacional de algunos de sus países, al igual que ignoro el de otros, por ejemplo, el de mi propio país, la Argentina. Así como tengo numerosas dudas sobre el futuro de la región, creo tener algunas certezas directamente referidas a las oposiciones polares en boga y, en consecuencia, las expongo de una vez: los caminos que transita la región no van en dirección de la integración ni de la polarización. Ni una ni otra han de ser los procesos dominantes en los próximos años, otros procesos de afuera y de adentro definirán el carácter de los vínculos intrarregionales. No sé muy bien como lo harán, pero hasta aquí me atrevo a llegar.Si estoy en lo cierto, tampoco vale, como suele hacerse, enlazar a la integración y la polarización con una conjunción disyuntiva, presentando a ambos procesos como alternativas opuestas, al estilo "unidos o dominados", "liberación o dependencia". Se trata, como éstas, de una oposición falsa y reduccionista y, además, sin ninguna clase de appeal: integración o polarización no vibra como un buen slogan para sacar una muchedumbre a la calle. Advierto finalmente que nada hay en este artículo de carácter normativo. Mi propósito se limita a comentar el alcance de los dos procesos identificados en el título del trabajo como así también a señalar otros fenómenos que considero más relevantes para pensar el futuro de las relaciones intrarregionales. I. La integración: ¿de qué estamos hablando?Una primera aclaración se impone en este punto. Digo que América Latina "no se integrará" si entendemos la integración como un proceso de ahondamiento de las opciones de integración subregional por las que optaron en su momento los países de la región teniendo como espejo a la Unión Europea. El rumbo seguido por América Latina en las dos últimas décadas en materia de integración es un libro abierto sobre las dificultades de procesos relativamente exitosos que terminan empantanados –la Comunidad Andina de Naciones (CAN)- y de otros que han experimentado sucesivas situaciones de crisis, retrocesos y fugas hacia delante que ponen seriamente en duda su realización como una unión aduanera –el caso del Mercosur-. A estas alturas del partido, sabemos que no hay un solo texto para la integración y que ella puede incluso frustrarse. América Latina o algunas subregiones dentro de ella tampoco reunirán en los años venideros los atributos que desde ópticas más políticas se identifican como constitutivos de un bloque integrado de países: la posibilidad de actuar en equipo y la formación una "comunidad pluralista de seguridad" en el marco de una cultura de amistad (Wendt, 1999: 297/307).Es fundamental hacer esta puntualización porque el término integración se usa de modo frecuente para referirse a procesos de naturaleza bien diferente. Por ejemplo, a la "integración hemisférica" mediante la constitución del ALCA (un proyecto que se frustró en la Octava Reunión Ministerial de Comercio celebrada en Miami en el mes de noviembre de 2003 y que no tiene posibilidades de resucitar con un alcance interamericano) y, en sus antípodas, a la "integración de los pueblos" como promesa de la Alianza Bolivariana para los Pueblos de Nuestra América (ALBA). 2La parálisis de los procesos de integración subregionales influyó en la utilización del término integración para referirse a vínculos políticos y militares, a lazos culturales y entre actores de la sociedad civil, a políticas sociales, a proyectos para la construcción de obras de infraestructura y de energía entre países. Así, toda vinculación transfronteriza entró en esta amplia y difusa categoría de la integración. Solo faltó poner bajo el rótulo de la integración latinoamericana a las redes transnacionales del crimen organizado y el narcotráfico, esto es, al lado oscuro de la luna en materia de relaciones intrarregionales. En principio, no es incorrecto extender el concepto integración a gran parte de los procesos que menciono; el problema es que esta práctica habitual se convierta –como de hecho sucede- en un recurso para disimular o velar reveses al tiempo que la llama de la idea original de integración se mantiene viva a la manera de un rito. La ceremonia se celebra con frecuencia irregular pero el oficio siempre convoca a relanzar procesos cada vez más alejados de las metas fijadas y de las expectativas creadas en el momento de su fundación. No es mi propósito explayarme sobre los factores que dan cuenta de este fenómeno: vacío o incompatibilidad de objetivos estratégicos, exceso de nacionalismo, déficit de liderazgo, fuertes asimetrías entre los socios, falta de voluntad política para cumplir los compromisos asumidos, ausencia de mecanismos de trade off que generen incentivos para una cooperación estable, adopción de medidas de política comercial unilaterales, estrategias diversas y aun divergentes de inserción internacional, fracturas y conflictos políticos, factores externos a la región que operan como fuerzas centrífugas. La literatura especializada los ha tratado de manera extensa y convincente. Sí me importa señalar su impacto negativo sobre el resultado y las perspectivas de los procesos de integración regional, cuyo principal objetivo de origen fue la integración económica de los países el área, independientemente de la retórica más o menos colorida que siempre ha acompañado a esta empresa. Como concluyen Bouzas, da Motta Veiga y Rios: "De hecho, la "pérdida de foco" ha sido una característica reiterada de los procesos de integración en América del Sur, lo que ha contribuido a hacerlos crecientemente irrelevantes desde el punto de vista económico. Si la integración regional es concebida como un instrumento para promover los proyectos nacionales de desarrollo, un criterio fundamental para la construcción de la agenda debería ser la identificación del aporte que la integración económica puede hacer y de los instrumentos concretos para hacerla efectiva" (Bouzas, da Motta Veida y Ríos, 2008: 340/1).En los hechos, se ha seguido el camino inverso y los temas económicos quedaron en la trastienda para no obstaculizar la "nueva" agenda de la integración de América Latina, mucho más ambiciosa y extensa que la "vieja". Ella incluye, entre otros temas, la "interconectividad", la cultura, la ciencia y la tecnología, el vínculo entre los "pueblos", la cooperación en temas de seguridad y de defensa, la búsqueda de acuerdos y la coordinación de políticas para resolver problemas o crisis regionales. Esta manifiesta alteración de las jerarquías en los temas de la agenda, como ha sucedido en los últimos años, es la mejor muestra de las penurias y tropiezos de la integración realmente existente en América Latina. Además, integración, cooperación y concertación se pusieron en una misma bolsa como si fueran conceptos similares. En medio de esta confusión bastante generalizada, la única expresión reciente de un avance meritorio en materia de integración regional fue la firma del demorado Código Aduanero del Mercosur, la eliminación del doble cobro de arancel y la distribución de la renta aduanera durante la 39 Cumbre del bloque, realizada de San Juan, Argentina, a principios de agosto de 2010. Por cierto, todas estas decisiones deben completar el ciclo de su aprobación en cada país miembro. Como advierte acertadamente Félix Peña, hay que tener en cuenta que el Mercosur tiene varios "cadáveres legales", por ejemplo, importantes acuerdos en materia de defensa de la competencia y de tratamiento a las inversiones que no pudieron atravesar exitosamente ese ciclo. También advierte que el propio Código Aduanero ya había sido aprobado en 1994 en una versión anterior (Peña, 2010: 2) Retomo el tema de la integración más adelante.II. Ahora la polarizaciónDigo en segundo lugar que América Latina "no se polarizará" si entendemos por polarización un acrecentamiento de las diferencias políticas y económicas existentes que lleve a la división en partes o direcciones contrarias entre los países de la región. No se trata de negar las diferencias, que existen y son importantes. El error frecuente en los análisis de moda es el de exagerarlas, por ignorancia o interés, o el de presentarlas en forma simplista e ideologizada, como cuando se habla ligeramente de buena y mala izquierda (Castañeda, 2006). Mi punto es que estas diferencias no concluirán en la polarización de América Latina, entendida la idea como lo acabo de hacer, esto es, como una región conformada por polos opuestos y enfrentados. Los problemas y conflictos están a la orden del día, pero también pesan numerosas fuerzas de moderación, históricas y nuevas. Además, estos conflictos y problemas no son necesariamente una consecuencia de las diferencias políticas, a veces lo son de las similitudes políticas. No se me escapa que la idea de polarización se estructura en torno a otra noción, de fuerte presencia en la región y con la que se establece una dudosa correlación: la así referida "mayor heterogeneidad de América Latina". Una frase repetida por puro hábito y que por lo general se reduce solo a este enunciado, sin que se aclare, por consiguiente, cual es la circunstancia anterior en la que la región habría sido más homogénea. La idea solo puede aceptarse si hace referencia a la homogeneidad de los noventa –que es la que en general se observa para hacer comparaciones con la década actual- en la que tuvo mucho que ver el fin de la Guerra Fría y la victoria de Estados Unidos en ese conflicto. También podría aceptarse si se hace referencia a que los "diferentes" -antes bien, yo diría, los "históricamente relegados"- no solo son más visibles desde el punto de vista político sino que también gobiernan algunos países. Fuera de esto, la noción de mayor heterogeneidad no es más que una muletilla. ¿Cuándo fue América Latina homogénea política y económicamente? ¿Acaso cuando convivieron en la década de 1910 revoluciones como la mexicana, dictaduras tradicionales, repúblicas bananeras y democracias que ampliaban la participación popular? Y en los años setenta ¿qué homogeneidad mostraron las dictaduras militares del Cono Sur con regímenes políticos como los de Costa Rica, Colombia y Venezuela o el de México, bajo los gobiernos del PRI? ¿Qué años o qué década pueden citarse como ejemplo de homogeneidad? Siempre se apela, pero como excepción a la regla, a la fugaz homogeneidad relativa de principios de los sesenta que posibilitó anudar con Washington la Alianza para el Progreso en respuesta a la "heterogénea" Cuba. Por otra parte, ¿Cuándo tuvo América Latina un proyecto político estratégico regional o actuó con una sola voz? El Consenso de Viña del Mar del año 1969 y el Grupo de Contadora junto a su Grupo de Apoyo en los años ochenta suelen citarse más como casos singulares que como muestra de la capacidad de la región para la acción colectiva. América Latina en su totalidad o segmentos de ella como región unida y relevante en el mundo ha sido hasta aquí una aspiración de buena parte de los latinoamericanos, una idea movilizadora cuyo tiempo está por verse si alguna vez llegará.La diversidad política, económica, geográfica, cultural y social de América Latina salta a la vista y, en consecuencia, no es materia de discusión; más aun, su variedad es, en muchos aspectos, un capital extraordinario. La región fue, es y será heterogénea, aunque probablemente menos que muchas otras áreas del mundo. ¿Qué es entonces lo que hoy inquieta o da pie al debate cuando se habla de heterogeneidad? Claramente, dos cosas: el vínculo entre heterogeneidad y polarización y, en una versión más atenuada, entre heterogeneidad y fragmentación. La heterogeneidad varía de condición a problema para que América Latina o partes de ella se unan, se integren, cooperen, se expresen al unísono. En el primer caso, la polarización sería, en lo fundamental, la consecuencia esperable de las diferencias políticas e ideológicas que hay en América Latina. En el segundo caso, la fragmentación sería el producto de una gama de factores más complejos, aunque las variables políticas también ocupan un lugar de relevancia en el análisis.El asunto que tenemos entre manos es resbaladizo y requiere algunas aclaraciones. Primero, estimo altamente improbable que las diferencias políticas existentes terminen dividiendo a la región en partes (de nuevo, los polos) que se aíslen o se enfrenten. No hay evidencia empírica para sustentar esta tesis. Las fuerzas políticas con mayores credenciales para polarizar a la región serían las distintas corrientes que integran o se consideran cercanas al "socialismo del siglo XXI". Pongo el acento en estas fuerzas porque son las que más se mencionan como principal fuente de "polarización" y porque la "izquierda buena" hace rato que aprobó el examen en la asignatura "no polarización". La acción "polarizadora" de la derecha liberal en América Latina tiene un viejo linaje y es un argumento clásico de los sectores nacionalistas tanto de derecha como de izquierda, tan usado como el de la obra "balcanizadora" de los imperios en la región. 3Los "albistas" tienen mucho en común, constituyen en buena medida una alianza y aparecen a primera vista como lo más cercano a un bloque en América Latina y el Caribe. No debe subestimarse su capacidad de reunir adeptos, dentro y fuera del espacio que ocupan sus países miembros en una región con profundas cesuras sociales como la nuestra. Pasar de esto a un polo que se separe o enfrente a otro u otros es algo bien improbable. También lo es que una escalada bilateral entre un país bolivariano y otro del ambiguo resto obligue a los demás a partirse en dos bandos. 4Cuba y Venezuela han establecido en la década de 2000 la alianza más estrecha que existe en América Latina. La Habana la buscó para asegurar la subsistencia del régimen y para obtener beneficios económicos, Caracas consideró a la experiencia revolucionaria de la isla como una fuente de inspiración y de ayuda vital para implantar su propio proyecto revolucionario. Como bien destaca Carlos A. Romero: "La puesta en marcha del ALBA, a fines de 2004, y el tránsito venezolano de una revolución nacionalista hacia una revolución socialista permitieron darle un giro a las relaciones entre a los dos países hacia un plano más regional" (Romero, 2009: 3 y 4). Sin embargo, es poco probable que la epopeya revolucionaria que promueven se expanda y asiente mucho más allá de su alcance actual. El libreto bolivariano se opone a la mayor parte de las ideas en materia de democracia, desarrollo económico, defensa y política exterior que prevalecen en la región. También es visto en muchas capitales como una forma indebida de injerencia en asuntos internos o en proyectos subregionales acuñados con anterioridad. La salida de Venezuela de la CAN para acceder con anhelos fundacionales a un "nuevo Mercosur" encontró una rápida respuesta por parte del canciller de Brasil; Celso Amorín: "No es el Mercosur el que tiene que adaptarse a Venezuela, sino Venezuela la que tiene que adaptarse al Mercosusr". Es asimismo poco probable que los miembros del ALBA sean capaces de unirse en torno a un proyecto colectivo en condiciones de realizarse. Encuentran resistencia en sus propios países, aunque de diferente magnitud, y dentro y fuera de la región. Sus "aliados" externos son pocos y con fuertes límites, ningún actor extrarregional (salvo Irán) procura alianzas "agresivas" en la región que aviven el fuego de la discordia o que hostiguen a Estados Unidos. En consecuencia, la posibilidad de que las fuerzas que impulsan el ALBA logren construir un "nuevo mapa geopolítico" en la región, como suele ponerlo Hugo Chávez, y que a este mapa se oponga un "eje" de la derecha es a mi juicio remota. Que estas mismas fuerzas sean al mismo tiempo una fuente de polarización doméstica es discutible, ya que la evidencia empírica es contrastante. Chavistas y opositores pueden terminar ahondando gravemente las fracturas políticas en Venezuela. Por su parte, "polarizadores" como Evo Morales y Rafael Correa se han mostrado capaces de brindar estabilidad política a dos países signados por la debilidad y fragilidad de los gobiernos y por crisis institucionales crónicas, enfrentando fuerzas de fragmentación internas, sobre todo en Bolivia.En su gran mayoría, las distintas expresiones de la derecha latinoamericana tampoco cuentan con condiciones o se proponen la formación de un bloque activo que confronte a los albistas o a otras formas de la izquierda en la región. Los gobiernos de derecha no han cerrado filas con la Colombia de Uribe en sus conflictos con la Venezuela de Chávez ni los gobiernos de izquierda han corrido en apoyo de este último, más allá de sus declaraciones de solidaridad con Caracas y sus críticas al Uribismo y a Washington. Si bien apunta a contrarrestar la iniciativa del ALBA, el principal objetivo del "Acuerdo del Pacífico" impulsado por Alan García en 2006, es el de ampliar el comercio y las inversiones de los países que lo integran con las naciones de Asia-Pacífico. En breve, las intenciones de los actores, en su gran mayoría, no van en sentido de la polarización. Tampoco ella sería el resultado no querido de la competencia entre las fuerzas políticas y sociales que más gravitan en América Latina o de factores que podrían operar en ese sentido desde el exterior. Estados Unidos, siempre el primer imputado en la asignatura "divide y reinarás", no parece estar particularmente ocupado en agrietar la región. Los intereses y energías de Washington vis-a-vis su vecinos del sur están más puestos en los problemas transnacionales que le llegan de América Latina (crimen organizado, narcotráfico, migraciones ilegales), en los que Estados Unidos es claramente co-responsable, que en derrotar la causa de los bolivarianos y de otros movimientos afines.Cabe recordar que en los setenta se señalaba a la geografía, al tipo de vínculo establecido con los Estados Unidos y al grado de diversificación de las relaciones exteriores como las causas principales de la separación "irremediable" entre la América Latina del Norte y la del Sur. Es correcto situar a esta idea como la primera versión fuerte de una forma de polarización regional al norte y sur del Canal de Panamá, una visión que perdura hasta hoy por razones fáciles de entender: las "dos" Américas Latina viven realidades diferentes y sus vínculos con Estados Unidos tienen distinto carácter e importancia relativa. México, el Estado más importante de la América Latina del Norte, concentra el 90% de su comercio exterior con Estados Unidos de donde proviene el 90% de las inversiones y del turismo que llegan al país. Como se ha dicho tantas veces, México tiene su corazón en América Latina pero su cabeza y cartera en Estados Unidos, un dilema que también viven la mayoría de los países de América Central y el Caribe.La idea de la separación de América Latina en dos partes diferenciadas es una construcción intelectual valiosa para explicar un proceso que debe atenderse cuidadosamente en todo análisis de las relaciones interamericanas e intrarregionales. Sin embargo, cuando se toma esta lectura al pie de la letra se corre el riesgo de no captar otros fenómenos que nos permiten plantear algunos interrogantes sobre la profundidad, límites geográficos, magnitud y evolución probable de esta "fractura". La América Latina del Norte estrechará cada vez más sus lazos con Estados Unidos al tiempo que establecerá nuevas formas de relación con la del Sur. Estos dos procesos, a pesar de la incuestionable menor relevancia del segundo, ponen en entredicho las visiones que apuestan a una separación creciente de la brecha entre el norte y el sur de América Latina. Me valgo de algunos ejemplos muy a la mano para sostener mis dudas. La Alianza Bolivariana para los Pueblos de Nuestra América (ALBA) está integrada por países de las dos Américas Latinas –Bolivia, Ecuador y Venezuela por la del Sur y Antigua y Barbuda, Cuba, Dominica, Nicaragua y San Vicente y Granadinas por la del Norte-. La estrecha alianza entre Bogotá y Washington parece situar a Colombia en la América Latina del Norte o, dicho de otro modo, parece ampliar la frontera austral de esta subregión introduciendo una cuña importantísima en el territorio disminuido, por consiguiente, de la América Latina del Sur. Los países del Cono Sur juegan un papel de primer orden en la operación de mantenimiento de la paz en Haití, conocida como MINUSTAH. También lo jugaron, sobre todo la Argentina y Brasil, en la crisis de Honduras tras el golpe de estado contra Zelaya; luego de la elección de Porfirio Lobo, las posiciones a favor y en contra del reconocimiento del nuevo gobierno salvadoreño no obedecieron al clivaje geográfico norte-sur que dividiría a las dos Américas Latinas. El comercio entre los países que componen el Mercosur se retrajo a mediados de los 2000 mientras aumentaba la importancia de México como mercado de destino para las exportaciones sudamericanas, especialmente para la Argentina, Brasil, Colombia, Chile y Uruguay. Las inversiones mexicanas han crecido notablemente en los últimos veinte años en Venezuela, Brasil, la Argentina, Chile, Colombia, Ecuador y Perú. La "complementariedad natural" entre México y Colombia en el combate al crimen organizado y el narcotráfico ha llevado a los dos países a buscar nuevas formas de cooperación en este campo. México y Chile han forjado un estrecho vínculo a partir de enfoques e intereses comunes en el plano bilateral, al igual que en el regional y global. Los dos países unieron fuerzas en el Consejo de Seguridad de las Naciones Unidas para oponerse a la decisión del gobierno de George W. Bush de invadir militarmente a Irak en 2003. Por último, los gobiernos de México y Brasil acordaron en febrero de 2010 iniciar un proceso de trabajo para alcanzar un acuerdo comercial amplio y estratégico entre los dos países. Todo esto sin la grandilocuencia que suele acompañar a los anuncios y empeños formales de integración y cooperación regional. La noción de polarización en América Latina reapareció en los noventa, la causa esta vez era el proyecto ALCA promovido por Washington y las reacciones favorables y adversas que generaba. Como ya apunté, la iniciativa de alcance hemisférico se fue debilitando para terminar diluyéndose, aunque siguió avanzando mediante la firma de tratados de libre comercio bilaterales o por grupos de países. Es mucho lo que se puede decir sobre este proceso, pero no que su resultado haya sido la polarización de la región entre quienes firmaron y quienes se opusieron. Simplemente, no se conformaron dos bloques (Pacífico y Atlántico, como se los construía), ni siquiera uno. En realidad, este proceso incidió negativamente en la integración subregional, como la entiendo aquí, en especial en la CAN. Puede considerarse un factor de fragmentación pero no de polarización. * Ph.D. en Relaciones Internacionales, The Paul Nitze School of Advanced International Studies (SAIS), The Johns Hopkins UniversityDirector de la Maestría en Estudios Internacionales, Universidad Torcuato Di TellaPresidente de la fundación Grupo Vidanta1. El presente artículo es una versión reducida de un trabajo preparado para el German Institute for International and Security Affair2. A pesar de la forma teatral en la que Hugo Chávez decretó la muerte del ALCA en la III Cumbre de los Pueblos, una reunión paralela a la IV Cumbre de las Américas de Mar del Plata que tuvo lugar en noviembre de 2005, este proyecto de integración hemisférica había sido herido de muerte en la reunión de Miami citada. En esta oportunidad, el proyecto original, estructurado sobre la base del consenso continental y del "single undertaking", fue reemplazado por un ALCA-light, de compromisos vagos y pocos profundos.3. Me refiero aquí al argumento de uso generalizado y no a la actuación de los imperios en la región, que sin duda produjo divisiones y acentuó o alentó varios conflictos entre países.4. Durante el último pico de tensión entre Colombia-Venezuela, que sucedió a la ruptura de relaciones bilaterales por parte de Hugo Chávez en julio de 2010, los países latinoamericanos, sin distinción de banderas políticas, procuraron moderar el conflicto y no azuzarlo. Néstor Kirchner, en su calidad de Secretario General de la UNASUR, con la ayuda de Lula y de los hermanos Castro, logró que los gobiernos de Bogotá y Caracas restablecieran sus lazos y que se abriera un espacio de diálogo entre las partes.BibliografíaBouzas, Roberto; da Motta Veiga, Pedro y Ríos, Sandra (2008): "Crisis y perspectivas de la integración en América del Sur." En Lagos, Ricardo (compilador) (2008): América Latina ¿integración o fragmentación? Buenos Aires: Editorial Edhasa. Castañeda, Jorge (2006): "Latin America's Left Turn." En Foreign Affairs, Vol: 85, No. 3 (May - Jun., 2006). Franz, Carlos (2010): "Doscientos años de soledad." En La Nación, 27 de mayo.Hirst, Monica (2008): "La política sudamericana de Brasil: entre el peso de las asimetrías y la incidencia de nuevas coyunturas." En Escenarios Políticos en América Latina: cuadernos de gobernabilidad democrática 2: Trabajos del Observatorio Regional / coordinado por Fernando Calderón, Primera Edición. Buenos Aires: Siglo XXI Editores.Peña, Felix: "¿Una nueva etapa del Mercosur?: Horizontes abiertos tras la Cumbre de San Juan." Disponible en: http://www.felixpena.com.ar/index.php?contenido=negociaciones&neagno=informes/2010-08-horizontes-abiertos-cumbre-san-juan. Ramos, Jorge Abelardo (1957): Revolución y contrarrevolución en la Argentina. Las masas en nuestra historia. Buenos Aires: Editorial Amerindia.Romero, Carlos A. (2009): "Venezuela y Cuba. Una seguridad diferente." Disponible en: http://nuevomundo.revues.org/55550 Wendt, Alexander (1999): Social Theory of International Politics. Cambridge: Cambridge University Press.

Issue 20.4 of the Review for Religious, 1961. ; JOSEPH F.~ GALLEN, s.J. Femininity and Spirituality A female insight of Gertrud von le Fort~ is the theme of this article. She writes: "L~on Bloy's words, 'The holier a woman, the more she .is a woman,' are valid also in re-verse; for the truly feminine role in every situation is i(retrievably bound to her religious character.''1 There-fore, it is likewise true that the more she is a woman, the holier she is. This principle extends also to the i:eligious state, and our topic.is that the holiness of the "sister must be built on her feminine nature and thus be distinctively feminine. Woman in the Gospel The women close to our Lord ir~ the CO, spel were femi-nine women. This is evidently true of the Blessed Virgin. She was the mother of mothers. Divine motherhood ele-vated her above all other mothers not "only in grace and sanctity but also naturally. "We often fail to re-member to what extent Mary is the most perfectly developed of all creatures, not only on the supernatural but also on the human level. Yet, it is a fact. There has been no other human being whose personality was de-veloped to such a pitch, to such a fullness of harmony and strength. In her, every power was fully cultivated and brought to the highest degree of accomplisliment. In her heart, all the delicacy of a virgin and all the ardor of a bride's love are joined to all the tenderness and gentleness of a mother. Purity, fervor, kindness, the strength to persevere, merciful understanding, the, power to forgive, a source of continual renewal and of refound enthusiasm . the heart of our Lady draws this unique treasure from her participation in the mystery of the Re-demption. In the Redemption were revealed all the potentialities' of her being. God Himself allowed this de- 1 Gertrud von le Fort, The Eternal Woman (Milwaukee: Bruce, 1954), 57. + 4- + Jose~ph F. Gallen, S.J. is pr0tessor of canon law at Woodstock College, Woodstock, Maryland. VOLUME 20, 1961" 4" 4. 4.~ REVIEW FOR RELIGIOUS 238 sire for sacrifice and the gift of self, which is in the heart of every woman and mo.ther, and which was in Mary to a supreme degree, to be realized to the full.''2 M6ther-hood, physical or spiritu.al, is the full development of the female personality, and in Mary this development reached its perfection. She is not only the saint of saints; she is the woman of women and the supernatural and natural ideal of all women. A devoted band of women disciples, with feminine spontaneity and. generosity, followed our Lord from Gali-lee and ministered to Him.8 A sinful woman bathed His feet with her tears, wiped them with her hair, kissed them, and anointed them.4 Martha and Mary had the faith of the heart in our Lord: "Lord, if thou hadst been here, my brother would not have died.''5 The femininity of Mary, who sat in such confidence at His feet,e in no way repelled ou~ Lord: "Now J~sus loved Martha and her sister Mary, and Lazarus.''7 Women com[ort'ed our Lord on the way to Calvary,8 stood at the foot of the cross,9 and would not depart from the cross.10 When the tomb was sealed, Mary Magdalene and Mary the mother of Joseph Could not leave it.11 They left fin.a, lly onl~ to think. of Him~and to prepare spices and ointments for His body~12 At the earliest moment after the Sabbath rest, at dawn on the third day, they returned to the tombA8 When the risen Christ appeared to them, they embraced His feet and worshipped Him.x4 Our faith is founded on the. Resurrection of our Lord. According to the Gospel story, He appeared first to Mary Magdalene; by His commigsion, this feminine ~oman became the hei'ald of the Resurred: tion to the ~pogtle~ a'nd, in the liturgy of the Church, the apostle to the apostles,x5 Woman in 'the Litu.rgy The same feminine tone is found throughout the liturgy ~and in the approved prayer of the Church. We have only to recall the titles in the Litany of Loretto: Mother most amiable, Virgin most merciful, Cause of ~ Paul-Marie de la Croix, O.C.D. ~hastity (Westminster: Newman; 1955), 145. tMt 27:55; Mk 15:.41; Lk 23:55. ~Lk 7:38. ~ Jn 11:21, 32. eLk 10:39. ~Jn 11:5. s Lk 23 : 27. OJn 19:25. ~o Mk 15= 40; Lk 23:49. ~a Mt 27 : 61 ; Mk 15 : 47; Lk 23 : 55. ~Mk 16:1; Lk 24:1. ~ Mt 28: 1; Mk 16: I-2; Lk 24: 1/ t' Mt 28:9. ~Mt 28:!0; Jn 20:17-18. our joy, Mystical rose, Health of the sick, Refuge of sinners, Comforter of the afflicted. We know that in the liturgy the Christian virgin is the bride of Christ and the bridal theme is: found frequently in Masses of the Blessed Mother and :of virgins,. In one,of the prayers from the common office of a virgin, we ask the grace to learn loving devotion to God from the virgin. In the third responsoryo of the feast of the Maternity of the Blessed Mother, we read: "Thou art made :beautiful and gentle in thy delights, O holy mother of,God,, and in the same responsory of the feast of St. Agnes:. "When I love Him, I am chaste; when I touch Him, I am pure; when I possess Him, I am :a virginY The hymn of Vespers of the feast of St. Mary Magdalene reads: "Source .and giver of heavenly light, with a glance You lit a fire o[ love in Magdalene and thawed the icy coldness of ~her heart. Wounded by love of You, she ran to anoint Your sacred feet, wash them~,with her ~tears, wipe ~hem With her hair and kiss them with her lips. She was not afraid to stand by the cross; in anguish of'soul she, stayed near Your tomb with-out any fear of the cruel soldiers, for love casts out fear. Lord Christ; love most true, cleanse us from our sins, fill our heart with grace and grant uvthereward of heaven/'16 Finally, the woman, in the office for holy women is a motherly woman. Woman in the .Doctrine ol the Church Doctrinally, the Church proclaims the distinctively feminine temperament in declaring that the mutual as-sistance or complementing of the sexes is an end of marriage. A fundamental reason for the " Church's re-strictions on coeducation is the specific feminine psy-chology. Pius XI stated in the Encyclical on Catholic education: "There is not in nature itself, which fashions the two quite different in organism, in temperament, in abilities, anything to suggest that there,can be or ought. to be intermingling, much less equality in the training of the two sexes."17 Plus XII reaffirmed the same principle: "Education proper to the sex of the young girl, and not rarely also of'the grown woman, is therefore a necessary condition of her preparation and formation for a life worthy of her.''Is Nature and Grace Sanctity, and also apostolic sanctity, can be defined as God giving me His grace and my c6rrespondence with 1BTranslation of the Reverend Joseph Connelly, H~mns'ot the Roman Liturgy (London: Longmans, Green, !~957), 214. x~ Acta Apostolicae Sedis, 22 (1930), 72. ~S Allocution to the Women Delegates oI the Christian Societies o! Italy, October 21, 1945, Acta Apostolicae Sedis, 37 (1945), 293-94. + + Femininity spirituality VOLUME 20, 1961 ~9 ÷ ÷ ÷ Jowph F. Ga//en, $4. REVIEW FOR RELIGIOUS 240 that grace. In our present context, God gives the grace to a human being, but to a woman, not to an angel nor to a man. It is evidently true that grace builds on nature and on the whole nature of the individual. Grace does not destroy but elevates and helps nature. Christian spiritu-ality does not annihilate our natural tendencies but orientates them properly, directs them to their proper end, turns them to God. It follows that grace does not destroy the feminine nature, that the more fully de-veloped the feminine nature the more effective grace will ordinarily be, and that the saintly woman is not an un-sexed woman but a feminine woman dominated by grace. Bainvel says of the saints: "Grace extinguished nothing of the light of their-intelligence, did not deprive~.them of .any strength of will, nor of their tenderness of heart, norof the delicacy of their sentiments.''19 There can be an obstacle, and a serious obstacle, to the sanctity of sisters by a spiritual formation, direction, and a concept of spirituality that tend to defeminize them. An antecedent possibility of this error exists. In-stitutes of religious women are based, and some of them very directly and immediately, on those of men; men have been the founders or cofounders of many institutes of women; men write the spiritual books that sisters read; and they instruct and direct sisters. The general observa-tion of Fitzsimons can be applicable here: ". and I noted how often, both in the secular and religious sphere, in small matters as in great, women had to be content with an adaptation of something masculine.''a0 The re-ligious life has to be essentially the same for both men and women; but that of women should have a feminine soul, atmosphere, and tone. In this matter, man can be a sound observer; he can point out defects, show the gen-eral direction, but he cannot be a master. Only women can fully understand and create this feminine atmosphere. Gina Lombroso tells women: "If we suffer, it is not be-cause we are different from him but because man does not realize in what way we are different.''21 Priests are not exempt from this common male ignorance of the female temperament. We exhort them to be Christian soldiers despite the fact that their destiny is physical or spiritual motherhood and that "woman attains her fullness as a mother whenever she holds our her hands to the weak and abandoned, to those who have need of care and pro- ~j. v. Bainvel, Nature et surnaturel (Paris: Beauchesne, 1920), 160. ~" John Fitzsimons, Woman Today (New York: Sheed and Ward, 1952), vii. aa Gina Lombroso, The Soul oI Woman (New York: Dutton, 1923), 94-95. tection."~z Moralists have sound reasons for counseling brevity in hearing the confessions of women, but it can be that they and we other priests are unaware of the fact that woman often dislikes to speak of her interior and that her diffuseness can frequently be merely the'inability to express her interior. "Furthermore, the feminine in-stinct is to hide deep emotions, and as woman can divine other people's sentiments she cannot understand that man cannot divine hers but demands that she put her most sacred feelings into words.''z3 We can and often do instruct and guide women with no attention to their distinctive temperament and thereby fall at least 'partially into the error underscored by Leclercq: "Every system, every institution, every social practice, every 'legal meas-ure that ignores what is specifically feminine in woman's make-up denatures the personality of the woman under the false pretense of developing it.''~4 Differences Between Man and Woman A detailed study of this subject must begin from the basic fact, evident objectively but ignored too much in practice, of the differences between man and woman. Plus XII instructed us: "'it is true that man and woman are, with regard to their personality, of equal dignity, honor, merit, and esteem. But they do not~ compare equally in everything. Definite abilities, inclinations, and natural dispositions belong solely to the man or the woman.''2~ Alexis Carrel, whom all quote on this topic, emphasizes the same principle in greater detail: "The differences ex-isting between man and woman do not come from the particular form of the sexual organs, the presence of the uterus, from gestation, or from the mode of education. They are of a more fundamental nature. They are caused by the very structure of the tissues and by the impregna-tion of the entire organism with specific chemical sub-stances secreted by the ovary. Ignorance of these funda-mental facts has led promoters of feminism to believe that both sexes should have the same education, the same powers, and the same responsibilities. In reality, woman differs profoundly from man. Every one of the cells of her body bears the mark of her sex. The same is true of her organs and, above, all, of her nervous system. Physio-logical laws are as inexorable as those of the sidereal world. They cannot be replaced by human wishes. We ~Fitzsimons, op. cit., I00. ~Lombroso, op. cit., 89. ~'Eugene Duthoit, quoted by Jacques Leclercq, Marriage and the Fam:si lAy l(lNoecwut iYoonr kto: Pthuset eGt,i 1rl9s4 o9)!, C29a2th-9o3l.ic Action, April 24, 1945, Acta Apostolicae Sedis, 35 (1943), 137. + + + Femininit~ and Spirituality VOLUME 20, 1961 241 4. + Joseph F. Gallen, S.]. REVIEW FOR RELIGIOUS are obliged to accept them just as they are. Women should develop their aptitudes in accordance with their own nature, without trying to imitate the males. Their part in the progress of civilization is higher than that of men. They should not abandon their specific functions.''26 Two other doctors, Strecker and Lathbury, are equally force-ful: "Will it never be learned that men and women can-not be reduced to a test-tube level? There are immense differences, including chemical ones and profound psy-~ chological differences which persist to the end of life.''27 These profound psychological differences evidently de-mand that the spiritual education, training, formation, direction, and government of religious women be dis-tinctively feminine. To ignore this principle is to re-tard and distort woman's spiritual growth.The sister is to develop herself, to sanctify herself, but in a dif-ferent and feminine way. "Like the man, the woman is.a human person, with all the dignity of a human being. But she is a human person in another manner than the man. She has, therefore, the same right as the man to unfold her personality, the same right to seek. after her perfection. Yet she is different, and as a consequence. her personality unfolds itself under other conditions. The rule of equality between man and woman is a rule of differentiated equality. The woman not only has an equal right with the man to the full development of her being; she has an equal right to develop herself in .a different way. To impose man's manner of life upon the woman, or to give her the same status, is to violate her right, which is to be different from him.''2s Man is Egocentric; Woman is "Alterocentric" Students of this question inform us that man is ego-centric, is centered on his own activities and pleasures, is interested in and devotes himself to things. But a very fundamental fact about woman is that she is "altero-centric"; she centers her attention, feelings, ambition, and enjoyment in other persons; she is not interested in things but in persons; her satisfaction is in other persons whom she can love and from whom she can receive love. A distinctive property of this attribute is that of great generosityl a woman has the capacity of giving and de-voting herself completely to other persons. "A woman is much more likely to become emotional about somebody: Her greater affectivity is towards persons; she is a more social person. She is interested in the living human being; ~eAlexis Carrel, Man the Unknown (New York: Halcyon House, 1938), 89-90. ~ Edward A. Strecker,. M.D., and Vincent T. Lathbury, M.D., Their Mother's Daughters (Philadelphia: Lippincott, 1956), 26. ~ ts Leclercq, op. cit., 292. not in things, actions, accomplishments, theories, sta-tistics, or impersonal plans as such.'~29~:"~To be religiously alive needs precisely those qualities~with which woman is so richly endowed, the .gift of personal' relationship, instinct for vita]ovalues, and :the capacity for giving one-self completely to another, ,to The Other.''30 If this personal relation is'so~ deewin the nature of~ woman, why is it that God is not-more prominent in the spirituality of sisters? If woman is~not interested in things, why.are rule, regulatibn, custom, practice, and observance so characteristic ~of her spirituality? Why do~s she look on a thing~ the.Holy Rule, as,the ultimate norm of her conduct and not merely as a means to s6mething per-sonal, identification with Christ? Why does she consider herfoundress as a lawmaker, dot 'asa spiritual mother, a giver of spiritual life? .Why does she narrow her vision to the details of the rule of the foundress .and forget the rule as the~path to the distinctive virtues of~the fouhdress? Why does she place so much of her spirituality iri ex-ternals and not in the _Persons of the Trinity; Who dwell ~¢ithin her,° and in Jesus ,Christ? Doesn't the womanly-aatfire, of a sister, her spirituality, apostolic efficacy, and aappiness demand that we decrease the insistence on ex- :ernals and. emphasize much more the~interior life? Isn:v , theological training necessary.so,that she will have the- ;olid truth that nourishes such a li~e?~ Doesn't that same ;enerous nature require that we abandon the spirituality ff uiere morality, sin a;ad no sin, of the mere practice of ~irtue; and that we emphasize the personal truths of the firitual life, the fatherhood of God, the love ofGod° "or each one of us, the indwelling of the Trinity, the~ ~erson of Christ, the Mystical'Body, the life of grace, and he motherhood of Mary? The spirituality of the sister hould be distinctively a person-to-person relation to God. ~piritual Motherhood The great ~characteristic of wom~n is motherliness. P~us' (II affirmed.~ "Every woman is destined to be a m(~ther, notl~er in the physical s~n~e o~ 'the word, or in a rriore p.iritual and elevated but no less true sense.''31 On an- )ther occasion, he stated: "But with you We see around J~ today a gathering q~ religious ~omen, teachers and thers engaged in ihe work0f Christian education. They re. m~thers, too, not by.{aaiure nor by blood but by the ~Lucius F. Cervantes, S.J., And God" Made Man and Woman 2hicago:-Regnery, 1959), 88. ~Eva Firkel, Woman in the Modern W~'rl~l (Chicago: Fides0~1957), a~Allocution to the Women Delegates o! the Christian Societies Italy, October 21, 1945, Acta ~postolicae.$edis, $7 (19~5), 287: Femininity an~ Spirituality VoLuME 20, 1961 ÷ ÷ ÷ Joseph "F~. Gallen, S.]. REVIEW FOR RELIGIOUS 244 love that they bear to the young.''32 Gertrud von le Fort expresses the same truth in womanly fashion: "Whereso-ever woman is most profoundly herself, she is not as her-self but as surrendered; and wherever she is surrendered, there she is also bride and mother. The nun dedicated to adoration, to works of mercy, to the mission field, carries the title of mother; she bears it as virgin mother.''a3 Eva Firkel asserts the same principle: "All feminine ac-tivity is shot through with protective motherly qualities, These emanate from every healthy woman, no matter whether she be married or single, whether she has children or not.''34 Here we touch the apostolic field more immediately. The sister teacher, nurse, social worker is not.a professional woman; for her these are a form and exercise of spiritual motherhood~3a If she does not under-take and perform them with the instinctive and spon-taneous devotion and.love of mother; if her relation to others in her work is not a complete motherly "other-ness," total and instinctive lack of self-interest and self-~ regard; if it is lacking in motherly generosity, tact, sensi-tivity ~to others and their 'sufferings and weaknesses, delicacy, sympathy, and compassion, she is not carrying out her apostolate according to the mind of the Church. The reason is that her.spirituality is not fused with a great endowment of her feminine nature. A mother is attractive and lovable. Even the very accurate and sharp-edged arrows against "Momism" have failed ,to lessen the truth that all the world loves a mother. It follows that the sister apostle should be attractive and lovable. As Mary, her own mother arid ideal, the sister should primarily attractoothers to God, not to herself nor for herself. The apostolic life also is a complete com-mitment and detachment; we are not in it for ourselves but only for God and souls. It is tobe remembered that' there is no imperfection in liking others and being liked by them when this is no obstacle to the greater sanctifica-tion of either, and much less if thereby we lead souls to God.' A sister can fail here. She can be unattractive in her. personality, conduct,, and manner to those for whom she is laboring, and especially to girls. The apostle sym bolizes the things of God; we cannot expect others be drawn to the things 'of God if they dislike the apostle. This apostolic loss is the primary.consideration. There is a secondary aspect but one that is Of great importanc.e. Isn't the attractive or unattractive Sister apostle a highly important, factor in the vocation problem with school ~Allocution to the Women o] Catholic Action of the Dioceses oJ Italy, ~October 21, 1941, Acta ApostolicaeSedis, 33 (1941), 457. =Von le Fort, op. cir., 7. ~Firkel, op. cir., 22. ==Von le Fort, op, cit., 87. girls and even more so with' nurses? I believe it is an incontrovertible fact that ~irls and young women will be drawn to a particular institute, generally speaking, in direct proportion to their liking for the sisters of that institute. There will be no profitand less sense in fight-ing this fact. We can state the present truth harshly but briefly: an unloved apostle very frequently at least means an unloved God; and we can add a second axiom: there is nothing in the love of God that ~should make us um loved by man. "Look at~Jesus, the :supernatural in-carnatedl Is he not,the ineffably beautiful and attractive ideal of human nature, isn't He, ag it~were, a living invitation to elevate ourselves to the supreme perfection of humanity?''s~'''Or Mary, is she not, after Jesus, the ideal of humanity,.and .should we not say, with due proportion, of her what we say of Him?''3~ If dislike, opposition, hos-tility, and enmity arise, the fault should not be in the apostle. The world hated Christ, our Lord, but the fault was not His. Woman is Made to Love and to be Loved A third characteristic of woman is that she is made to love and to be loved. Psychology and poetry emphasize this pervasive quality of the 'life of woman. "She is im-pelled by her very nature to share the joys and sorrows of others, she is made to love and to' be loved, and she can-not find her~ sufficiency in herself. That is' why a woman who is selfish in a self-centered kin~l of way is an anomal~, more distressing to encounter than a selfish man. She ha~ denied her nature f6r she :liag ceased to exist for 3thers, and in so doing she'has dried up at its source the possibility of those emotion~il experiences which ~are'vital _o her femininity.''as Man's spirituality may be founded :,n mere principle, supernatural truth, obligation, and _-luty; the spirituality of ~ womaff should be characterized ¯ y love of God. Man can work for others in an objectiye, letached, and impersonal manner; the apostolic woman nust work for others with love. Otherwise, she is Untrue o her feminine nature and is not utilizing that nature ully for God. As a woman, Janet Kalven, sums it up: 'Woman's essential mission in the world is to be for nankind a living example of the spirit of total dedication o God. To love God with her whole .heart, her whole hind, her whole strength, and to radiate that love to the ;,orldthis is the universal task ofwoman."s~ If woman's spirituality is to b'e dominated by love of ~ Bainvel, op. cir., 158. ¯ ~ Bainvel, op. cit., 159. ~s Fitzsimons, op. cir., 89. ~ ° ~Janet Kaiven, quoted b~ William B. Flaheity, S.J., The Destiny I Modern Woman (Westminster: Newman, 1950), 189-90. ÷ 4. Femininity and Spirituality VOLUME 20~ 1961 Joseph F. Gallen, $.]. REVIEW FOR RELIGIOUS 246 God, if through her "otherness," generosity, motherliness, and loving nature, she. is more capable than man of un-selfish and disinterested love of 'God, why should the mental prayer of a sister be an abstract discursive prayer, not affective prayer? a prayer of the mind and not of the affections? a mere abstract study of virtue and examina tion of conscience? Why shouldn't her feminine nature, which dislikes the abstract and is endowed with a livelie imagination, her logic, which is more of the heart than o reason, lead her naturallyr to affective .prayer? If he thought and speech are infused and even permeate with emotion in ordinary life, why should they be coldl intellectual and lifeless with God? "Even at the highes levels of the spiritual life this distinction is clear. In th writings of St. John of the Cross and of St. Teresa of Avil one can sense the two approaches: St. John in his writing remains always ~he philosopher, having made a complet gift.of himself in the abyss of faith, whereas St. Teres loves God tenderly and has made her love of Him as he heavenly spouse into a second nature.''40 Why shoul the sister's examination of conscience be a mere countin of defects and reading of an act of contrition? Why ar rule and observance so marked a note of her spirituality not consecration to God and .generosity? How many re ligious women undeista_nd that there is nothing purel negative in the spiritual life, that abnegation, self-denial mortification, and purification are only means to some thing positive, to the love of God? "For in Christianit there is no place for a love of death; death occurs to liv more fully. From the spiritual point of view, asceticis is not unlike what the. wrong.side~ of. a material is to it right side. There is no right-side without a wrong side but the wrong side is inseparable from the right sid and only subsists through it."~, ~ It has been aptly ren~arked that all schools of spiritu ality are distinguished by the emphasis they place on th love of God or on mortification and detachment as lea i.ng to~ the love of God. In the former, the love of Go draws the soul away from affections that would imped this love; in the latter schools, the. affections are turne away from other things to attain and increase the love o God. Both approaches should be used throughout lif but it seems to me that the affective nature of woma should more frequently incline to and follow the fir approach. Mortification and detachment are an essenti part of both systems.In the first, the love of God dra the soul to mortification and detachment; in the secbn ~ Fitzsimons, op. cir., 115. "tFran~ois de Saint-Marie, O.C.D., Chastity (Westminster: Ne man, 1955), 239. mortification and detachment are the means of attaining and perfecting love of God. Woman is Emotional Doctors Strecker and Lathhury mfiintain: "L'ife ~is lived largely not by the intellect but by maturely motivated emotions.''42 Emotion can not only be immature; it can also be wholly unreasonable, even though the first law of a human being is~to be guided by reason. This ir-rational characteris'tic is particularly true of fear in woman, and there is a danger that the spiritual life of the religious woman will be tyrannized and weakened by countless unreasonable and persistent fears. She can fail to distinguish between a fearful thought and a fear that has foundation, can allow the mere presence or recur-rence of a fearful thought to endow it automatically with objective validity, omit all reflection on whether the fear-ful thought 1.s supported by any tea_son ,n fact, pray for release from fear but fail to advert to the obvious fact that God cannot ordinarily be expected to do for us what we can do for ourselves. God not only gives us grace; He has also given us a mind that can ascertain whether a tear is unreasonable and~ a will that enables us to ignore the unreasonable fear. When it exists, this paralysis of fear proves that woman has not built her spirituality on her feminine nature. Love drives out or attenuates fear, and the spiritual life of a woman should be preeminently love of God. An incomplete and misguided spiritual forma-tion is a serious cqntributory factor to the habit of fear. Fear will readily and forcefully fill up the vacuum of an interior life in the externalist and devotionalist. The emotional nature of woman tends also to senti-mentality and to a shallow and superficial spirituality~ This is the cause of the widespread externalism and de-votionalism, of the endless non-liturgic~il vocal prayer, the prevalence of "novena" spirituality, 'the scurrying ~bout for additional Masses, and the sufficiently excessive ,ddiction to articles of devotion. An interior soul is one a, hose growing love of God, living of the participation of .he divine nature, divine adoption, and of the indwelling )f the Trinity have led to identification with Christ in hought, will, desire, and affection. Such a soul has little :apacity and less desire for devotionalism. Devotionalism s a symptom and proof of the lack of a true interior life. Fhe cure is a~ solid education at the beginning of the eligious life, a solid spiritual formation, and theological raining. An emotional nature is also impressionable, unstable, ,ariable. A formation and direction that are aware of "~ Strecker-Lathbury. op. cir., 1 I. 4- 4- ÷ Femininity and Spirituality VOLIJME ~0~ 1961. ÷ ÷ Joseph F. Gallen, ~gVIEW I:OR RELIGIOUS 248 these facts will strive to give the sister the strength and constancy of will that are more proper to man. A solid education at the beginning of the .religious life will again be a most effective auxiliary. Woman is Compassionate The next characteristic of woman is her love of the afflicted. She loves the weak, the sick, the suffering, the wretched, the oppressed, the disgraced, the victims of ill fortune; and her love does not distinguish between the worthy and unworthy. In the thought of Gina Lombroso, to woman whatever causes suffering and is avoidable is unjust, whatever causes happiness is just,4a Gertrud von le Fort concurs: "As the motherly woman feeds the hungry, so also does she console the afflicted. The weak and the guilty, the neglected and the persecuted, even the justly punished, all those whom a judicial world no longer wishes to support and protect, find their ultimate rights vindicated in the consolation and the compassion that the maternal woman gives.''44 Eva Firkel repeats the same thought: "A mother knows how helpless creature., can be; she will support, give and care, without troubling too much whether the objects of her love are worthy of it She will not constantly rub up against the defects ot others, but hide and mitigate them. One might also say it the other way round: wherever there is need for help motherly women will be found.''4~ Certainly an intui tively compassionate religious woman is a most attractiv~ apostle of the good news of God. She is a born shepherd of souls, the natural comforter of the least of Christ'., brethren. Nature has endowed her with a fundamenta! trait of the apostle of Christ, to comfort the suffering and her intuition leads her to seek them out and discerr them instinctively. There should be no limit to the degre~ of learning that sisters are to seek and attain; but, if the] are to be true to their womanly nature and to use it f01 God and God's Church, the apostolate of their institute. should always be characterized by works for the poor, tht working class, the lowly, the unfortunate, the handi capped, suffering, and despised. The gift of compassior should also tend to facility in affective mental prayer. Woman Wishes to be Appreciated for Herself Fitzsimons states: ". men are more concerned to shin, and be noticed for their achievements, for the things the. have made, the result of their creative effort, wherea women wish to be appreciated for themselves, for thei a Lombroso, op. cit., 256. "Von le Fort, op. cir., 80. ~ Firkelo op. cit., 148. own personality.''46 Woman also needs support and di-rection and she is highly, even fiercely, individual. "Al-though one often hears the contrary and in spite of the fact that there is more apparent monotony in women's lives than in men's, woman is.much more individual than man.''4r We certainly should not satisfy mere vanity, childishness, nor make the sister an immature weakling, However, the attributes described above evidently de-mand a greater care in the formation and government of a sister as an individual, a greater attention to persons rather than things in government, and a manner of government that tends more to recognition, enc0iarage-ment, and praise than to criticism and correction. Gertrud yon le Fort says of the maternal woman and thus of the maternal superior: "It belongs to the ominous errors'of the world, to the fundamental reason of its lack of peace, to believe that it must always uncover and condemn all that is wrong. Every wise and kindly mother knows that sometimes it is right to do exactly the opposite.''4s Correction is necessary, and too many superiors of both men and women neglect this obligation; 'but I am con-vinced .that very many superiors of sisters are too quick in their corrections and entirely too prone~ to correct publicly. A delay will usually render the correction calmer and more effective, and relatively very few defects de, mand a public correction. No superior has to correct im-mediately and publicly every defect that she observes in the refectory or community room. A sister should always be conscious that she is an .in-dividual in the mind of the superior and of the com-munity. A male religious can be left in great part to himself and his work; one of the most fervent desires of many religious men is to be left alone. This is not true of women. A greater recognition and esteem of the religious as an individual person is one of the ,purposes of renova-tion and adaptation. The spirituality of the sister is to be built on her individualized feminine nature. All spir-itual authorities warn that it is dangerous ,to try to di-rect all souls by exactly the same path. Woman as. a per-son is highly individual, but woman in authority is more prone than man to regimentation. God mad~ us inde-structibly as individuals; let us build on His handiwork, not attempt to destroy it. Woman has a Capability [or Details All students of woman proclaim her great capability for details. Nature has endowed her with this talent to ,e Fitzsimons, op. cir., 92. '~ Lombroso, op. cir., 86. ~ Von le Fort, op; cir., 81. + + + Femininity and Spirituality VOLUME 20, 1961 249 4" 4" 4" Joseph F. Gailen~ S,]~ REVIEW FOR RELIGIOUS 250 enable her to take care of a family and home. All also affirm that woman gets lost in details, that she dislikes the abstract and cannot analyze and reduce details to their principles; she occupies herself with the details and does not perceive the essential, and consequently .has difficulty in orienting her life~ The preoccupation with details tends also to a narrowness of outlook and a lack of breadth in ideas. "The foundress of a congregation said one day: 'Sisters often attribute the greatest importance things that are silly and no importance to things that truly great.'-49 The talent for details is undoubtedly asset to the sister in her apostolate, especially in works such as those of hospitals and institutions. However, is~also the cause of the excessive details in the religious. life of women, the hundreds of customs, observances, and practices, the spiritual dusting, the ascetical fussing, religious "redding up." Here woman is to be comple-mented by man~s logiC. Those observances are to be re-tained and chosen that are most efficacious in producing interior virtue, especially the virtues more necessary the religious life; and such observances are not to be un-reasonable either in number or detail. Woman's proneness to imitation multiplies these details. The individual sister takes them unthinkingly from other sisters, and one stitute copies them from another. Once they are accepted, the natural conservatism of woman opposes and resents any change. Esther E. Brooke rightly admires the ef-ficiency of woman: "Woman is the only creature on earth able to multiply nothing by nothing and get something out of it. She is inherently a bookkeeper with an ac-countant's delight in the profit column and a determined broom oto sweep away the loss.''50 It is at least impolite to spoil a well.turned sentence, but woman is also the on!y creature on earth who can multiply something something and get nothing out of it. The multiplication of details is an unproductive approach to an interior life. The bookkeeper may be good at figures but this does not necessarily nor ordinarily imply the ability to enrich Allied to her talent for detail~ is the tendency of woman to be busy for the sake of being busy. Simone de Beauvoir aptly observes: "The worst of it all is that this labor does not even tend toward the creation of anything durable. Woman is tempted--and the more so the greater pains she takes--to regard her work as an end in itself. She sighs as she contemplates the perfect cake just out the oven: 'It's a shame to eat itl' It is really too bad ~A. Ehl, Direction spirituelle des religieuses (Brussels: L'edition universelle, 1948), 79. ~Esther E. Brooke in The Spiritual Woman, Trustee of the Future edited by Marion T. Sheehan (New York: Harper, 1955), 17. have husband and children tramping with their muddy feet all over her waxed hardwood floorslTM This ten-dency seems to explain the over-emphasis on domestic work in convents, the chronic fever of housecleaning, and the innumerable woman hours~wasted in polishing0and re-polishing floors and furniture. It is also the reason why sisters cannot perceive-the contradiction-of a religious habit that demands a disproportionate amount of time to launder and of the~excessive emplbyment of novices and postulants in domestic work. ' ~ A similar defect is the literalness-of,religious women. They interpret a minor observance as rigidly and ab-solutely as if it were the prohibition of hating, God; it admits of no excuse or exception. In h~r meditation, the sister.may observe every step of a'method~of prayer but be unmoved by the fact~ that she is not praying: All her life she may mechanically recite twice a day the'acts ~f thanksgiving.and contrition in' the examen book but never think of giving thanks to'God, of being sorry for her sins, imperfections, and r6jections,. 0f grace-bbcause of motives that appeal to her individually. She may. be fiercely individual but she is~also a passionate routinist. The same concentration onlittle things'can b~ true.~of the apostolate. Our own spirituality conditions our ap-proach to the apostolate; if our spirituality is dominated by trifles, we shall preach and insist on ~trifles: in the apostolate. The life of the religious apostle is ~obviously to be dominated by. God, Who is infinite, and 'the,eternal value,-of a human soul,-not by ,trifles. Woman has ~ids in overcoming this addiction to detail. She .is more objective than man, she sees reality more clearly,~and she .is mor~ practical. If something does not work, she g~ves itup, even though she does not see the reason why it does not work. It is amplifying the obvious to state~that~a re-ligious life or an ,apostolate dominated by. detail does not work. It is a proper e~phasis,of important and prac-tical truth to add that a petty life,will not be. a happy life. Woman ~s Spi'ritUal ~nd her ~nlSuence~ is~ SpjrituaJ Marion T. Sheehan writes: "Man in his leadership oi society has a basic protectiveness and a supportive attitude toward life. His special prerogatives are.strength and ag-gressiveness. Woman has a sense of trusteeship of life in both the spiritual and physical meaning. The spiritual qualities in woman--her reserv~e, refinement, and com-passion- complement man's characteristics by modera-tion. The source of these complementary qua, lities is in her spiritu~al life. For centuries, man has publicly ackn.0wl- *~ Simone de Beauvoir, The Second Sex (New York: KnopL 1955), 454. + 4. 4. Femininity and, spirituality voLUME 20," ÷ ÷ ÷ Joseph F. Gallon, $.]. REVIEW FOR RELIGIOUS 252 edged this spiritual influence of woman by his expressions in art, poetry, and literature.''52 Woman is therefore more spiritual than man and her influence is spiritual. She should consequently be more prominent than man in her contribution to the note of sanctity in the" Church. W~e can readily admit that we have enough good re-ligious women; we may question whether we have a sufficient number of outstanding holiness. Learning and other gifts can be helpful, but only sanctity is true great-ness in the Mystical Body of Christ. Several authors state that woman geniuses are almost non-existent in history. Women are not found among the great theologians, phi-losophe~ s, writers, poets, composers, sculptors, painters, or scientists. Acompletely satisfactory .answer has yet to be found for this fact. No one merits the title of great and genius more than the saint. He has the talents of mind, will, and heart that conquer the measureless distance be-tween heaven and earth. He possesses the daring and originality to leap over reason into divine love. Can it be that the spiritual nature of woman is retarded because she is also too pedestrian? too restricted in her vision to the average,, the ordinary, the routine, the good? lacking in the vision and constancy demanded for greatness? Woman is likewise naturally more cultured and her in-fluence is more cultural than that of man. The Church may also ar.d justifiably look to religious women for a notable cultural influence. This is a wide field, and the cultural influence of the sister has been admittedly handi-capped by the lack of a proper education at the beginning of her religious life. To arouse sisters to reflection on this important matter, ,we .can be content with inquiring whether the statues in convents generally manifest the taste of a cultured person and whether the articles of de-votion made and used by sisters reveal the same taste. Must the inexpensive be tawdry and loud? Aren't Catholic repugnance and Protestant prejudice readily created and confirmed by some of the~se articles of devotion? "While he is still a child, woman.leads man to an understanding of art, to the integrity and power that goes into its crea-tion. She shows him that beauty is not only pleasing to the eye, but that through the eye it reaches every corner of the human soul. We may well ask ourselves.where we have failed in this sacred trust. Would so many of our churches be filled with the horrors they contain, the painted mon-strosities called statues which distract instead of embel-lish, which sicken instead of elevate, if the mothers of our priests and ministers had made the art gallery, the mu-seum, the concert hall as intimately part of their chil-~ Sheehan, op. cir., 155256. dren,s early training as the movies, the radio, the corn, ics?"53 Woman ancl Other Women One of the outstanding defects o~ woman, emphasized by practically all students of the subject, is the difficulty she has.in getting along with other women and'in friend-ship with other Women. Gina Lombroso again enlightens us: "Individually the.mani~ to be first prevents .the ~form-ing of real friendship among women, and hinders the'es-tablishment of that current of expansion and confidence among young girls and bider'women 6~hich would b~ of so much use and comfort in life: Woman does not-trust woman, because each one wants to be first and knowg that her best friend is ready to march'over her in-ordei" to be first, when her turn. comes.TM "Wom~n's inordinate self-confidence is, I believe, the Cause of w6men's lack of'con-fidence ir~ each other, as it is the reason for their failure to respect each other. :. This distiust is~the cause of the cordial animosity that reigns between women, and of the discredit which any woman in particular thr6ws,on-all~ women in general."5~ Woman is also more sociable than man, a more dependent', being; and more dependent on her environ~ment.These facts make common'life at once a necessity and a difficulty. ~The remedy is instruction and formation from the beginning of the religious life; to point out the difficulty to the young, to instruct them that their gifts of unselfishness, spofitaneous generosity, intui: rive perception of the difficulties~of others, iSf seeking the happiness of others are to be~ turned and devoted pri-marily to their own sisters. A happy community life is far more indispensable to a religious woman than to-a re-ligious man. It must have the climate that her nature de-mands and give her affection, satisfactory personal rela-tionships, sympathy, underst.anding, recognition, support, and help. The more she is a woman, the holier she is; but the more she walks alone, the less she is a woman. The current of resistance from woman to woman is also a basic reason for the relative unwillihgness and. slowness of sis-ters to talk about spiritual matters with their superiors. Spiritual direction presupposes mutual trust, and a su-perior of sisters will not attract confidences unless she~has given an almost bverwhelming and sustained proof of her spirituality, unselfishness, and trustworthiness. This mat-ter '6f~woman to woman also has deep apostolic implica-tions. In Christian education according to the mind of the Church, sisters are destined at least primarily as educators r~ Eloise $paeth" in $heehan, op. cir., 5. ~ Lombroso, op. cir., 57. ~ Lombroso, op. cir., $2-33. ÷ ÷ Femininity and , spirituality VOLUME 20, 1961 REVIEW FOR RELIGIOUS £54 of girls.A liking for our work and for those for whom we work is an important factor for success, and we do not in-fluence too many people that we dislike or who dislike us. Woraa.n. and Chastity ChastitLis a r~6c~e.~sity for the state of complete Christian per~fection:, It is also highly necessary for the apostolate of the nun. She is destined to be the spiritual mother of re. any "souls. In-.woman, chastity is a most extensive re-nunclauon. She re.nounces not only physical love but also the love of a husband and children. Because of her na-ture, these last two renunciations are~much deeper in woman than in man. They are the sacrifice of an affective life that is almost her very n.ature, almost herself. This re-nunciation must be complete anti absolute; she sacrifices forever.any affecti~)n that would impede the greater love of God and not merely the affection that would lead her into sin. The postulant, novice, and junior professed are to be pr~operly instructed on chastity. This is necessary from a physical and moral standpoint; .it is evoen more necessary from the spiritual aspect. Our consecration to God is, not to be blur~'d, confused, and diminished by artificial a_.n~puritanica! ignorance. The vow,, of_chastity is not merely to give up~marri.age; it is to give UP marriage, which is good and holy, for a greater_ good, .~the love of God_ and the virgi~nal love of s.o.uls.I.n his Encyclical o.n~ sacred, virgi.nity, Pius XII re-itera_ t~ed the traditional teaching of the Church the mo-t. ivg .t, hat leads a girl to the,religious life is love of God; her purpose is. to attain a, greater love of God in her own soul; and this greater and pure love is the source of her apostol~c.leal. Chastity is. not mere~ renuncia, tion, mere sacrifice; it is not mere.ly a moralistic and defensive virtue, not a mere exercise of vigilance. C.ha~s(ity is all of these things and demands all of them. Here~passion is strong and affections wayward and blind. Common-sense dic-tates constant vigilan.ce. The difficulty is that- chastity has been too much merely a negative and defensive virtue, the avoidance of sin and fidelity to the .precautions against sin. This is not in .agreement with the Pope's description~ that the motive of religious chastity is the love of God and its purpose the attainment of a greater love of God. Chastity must be made much more positive. Its purpose is union with G6d and a constantly increasing love oo~ God. This lov~ i~ spiritual. It is not in the same order as human lov.e, much less is ,it a disguised sexual love. The attainment of such a union demands that the spirituality of a sister be centered far more on the Person of Christ than in rule, ._regulation, and observance; that her mental prayer be centered on Him, not merely on abstract prin- ciplesl and that: it be distinctly affective. She. is to: e~.tehd this same approach to all other religious~exercises~ e.g,, .the examen, liturgical and other vocal prayer, and ~spir.itual reading. The close and intimate doctrines of our faith, such as the Mystical Body, the indwelling of the~Trg~nity, and the life of grace are to be made prominent in her life. She is to be drawn away from a concentration on the [earsome doctrines and is to base herspirituality primar, ily on the goodness and attractiveness of God, Whether or not a sister is attainihg the purpose o.[ ~haStiiy will be proved not by a mere absence of sin but by the Correlative virtues and signs that manifest an increased love of God. Is her prayer and life more familiar, closer to God? Is she less materialistic, less inclined to sensual indulgence, more mortified, more detached, of a more delicate conscience, nstinctively but not ~scrupulously apprehending sin and anything that could lessen her love of God? Is she a more ,piritually agreeable person? Although love of God is not ~n the same level as human love, by fidelity it becomes 3rogressively closer, more intimate, more real. It is the rue love of religious chastity only if it becomes increas-ngly less selfish, if its tendency is to give to God, not to ¯ eceive. This positive chastity produces the really apostolic woman, the sincere spiritual mother of mankind. A sister, )y the perception of the heart more than of the mind, will aave attained a knowledge and participation of God's ore for man; she will long to give to God and this she an do only by bringing herself and souls to a knowledge tnd love of Him; her peace and joy in the possession of god within her own soul will lead. her to the love of God n others who possess Him and to bring this possession to hose who are deprived of it; true love of God will urge ~er constantly to give to God; and her apostolate will hereby be maternal, because it will be distinguished by mselfishness, generosity, dedication, universality, and ~urity of intention. "Noble-mimled women, those in chom the spirit preponderates, succeed somehow in spir-tualizing the physical and in developing within them-elves an intensity and purity of spfritual love which pro-uces types of mystics, wives, and mothers who are the dmiration of: mankind."~ ?oncIusion Personal and apostolic sanctity are one. Our theme has een that the sanctity of the sister must be developed on er feminine nature and that sanctity implies no maim-ag or distortion of this nature bu.t its perfect develop- ~ent. Father Valentine, by a concentration on his main ~ Leclercq, op. cit., 296-97. Femininity and Spirituality VOLUME 201 1961 thought, may be underestimating learning and efficiency, but his words sum up and can aptly close this article: "One of the greatest needs in the apostolate is the woman. It matters little comparatively speaking whether she is learned or even efficient: but she must be a woman, as ma-ture, unpretentious, work-a-day, self-forgetful as the mother of many children, if she is to be worthy of the privilege of caring for souls in Christ's name.''57 m Ferdinand Valentine, O. P., The Apostolate o! Chasity (~ est-minster: Newman, 1954), 45. 4. ÷ 4. ANASTASIO GUTIERREZ, C.M.F. Teaching Brothers in the Church What I propose to say about the subject on which I was asked to speak by the presiding body1 can be summed up in the simple words: lay, teaching, religious. Anyone's rights and duties toward the Church constitute his juri-dical statug. The juridical pers¢.nality of these brothers can be no better defined than by the terms: religious, laymen, apostles. Religious The lay teaching brother is above all a religious. His rights and his'duties and at the same time his dignity flow especially from this character. First of all, there is no opposition between layman in its canonical sense and religious. Canon 107 teaches that there are in the Church by divine institution clerics and lay-men, and that both may be religious. This is why canon 488, 7°, defines the religious as one who has pronounced vows in a religious institute; and religious institutes~ may be, according to 4° of the canon, clerical or lay. Strictly, the religious state is no other than the means, perfect in itself, of professing socially and juridically the integral morality of Christ, His precepts and counsels, that is, evangelical perfection, the Gospel in its full integrity. It is obvious that this high duty of tending toward perfec-tion cannot be exclusively reserved for clerics, but that it must as well remain open to laymen. The religious state both considers itself as existing outside of the priesthood and actually does exist outside of the priesthood. In this connection it is proper to note that the .organization of the state of perfection arose in the Church as a lay state and that clerical religious congregations are not to be found before the latter part of the Middle Ages. Even the x This article is a translation of a talk given at the Second Congress of Major Superiors of Religious Orders and Congregations, October 29, 1957. Anastasio Guti~rrez, C.M.F., is a consultor of the Sacred Congrega-tion of the Council and an official of the Sacred Congregation of Relig-gious. vOLUME 20, 1961 257 ÷ ÷ ÷ A. Gugffrreg, C,.M.F. REVIEW FOR RELIGIOUS 258 mendicant orders, not to speak of the Benedictines, did not at first imply the priesthood. St. Francis of Assisi him-self never received the priesthood. Not only is there no opposition between the lay state and the religious state, but one may with good reason add that the elements proper to the religious state are found to be distinguished and delineated more clearly among lay religious, because if these elements are common to both lay and clerical religious, they are then more pure unmixed among lay religious. As a matter of fact, priesthood imposes numerous obligations of its own which coincide, at least partially, with those of the religious state: celibacy, canonical obedience, apostolic obligations, abstention from secular affairs that are formally for profit. The same thing may be said of its rights: the person of priest is sacred, protected by the privilege of canon 119; he enjoys as his full right the privileges of the clergy; is owed special honor aside from whether or not he pro-fesses the religious state. Religious priests share these rights and these obligations independently of their religious character. Actually, with respect to his rights, the lay religious a person worthy of honor in the Church, for, "the religious state., is to be held in honor by all" (c. 487); and this respect is due to religious as well as to clerics (c. 614). The person of the lay religious is sacred because of the public consecration of his life and person exclusively to the service. Even if his profession acts in many ways contract between the religious and his congregation, it cannot be reduced to the category of business contracts, private, voluntary relationships binding in commutative justice. Profession, theologically and also juridically is seen from its effects) is the consecration of a person and a human life to the exclusive service of God and to practice of the integral moral code of Jesus: ". besides the common precepts, the evangelical counsels are also be kept" (all of them, none excepted) ',by the vows obedience, chastity and poverty." (c. 487). Of course, the individual makes this consecration; but it is ratified by the Church. Such a profession is the religious' holo-caust, but a holocaust which the Church accepts officially and which she offers in turn to God in her own name. The profound and consoling meaning of the public nature the vows is in this, that public vows are vows accepted the Church. The immediate juridical effect of this public and official consecration, this public holocaust, is the sacredness of the person. The consequence of this character of sacredness is immunity, in virtue of which the violation of such a by exterior sin against chastity or by a real injury -119) constitutes a sacrilege. Moreover, this': sacrilege im-plies, on the part of the subject, a new sin against the virtue of religion; and for the other party, in the case of a real injury, brings with it excommunication (c. 2343, § 4). Under another aspect .the dignity of lay brotherd, pri-marily because they are religious, demands consideration by reason of the public nature of their state, in. the exact and strict sense of public. In the Church the religious state is a public state because religious constitute the sec-ond category of canonical persons (cc., 107, 487). Iri other words, by her public and organic constitution, the Church today is constitutionally composed of clerics, laymen, and religious (c. 107). All the faithful belong necessarily to one or other of these specifically distinct categories. It ought also to be noted here that the public character of the religious state does not come from the priesthood which is often joined to religious profession. It comes from the religious character, itself, in so far as there is question of a social and constitutionally organized profession of the evangelical counsels. That is why the:religious 'state even among laymen is a public state. What is called the "domi-native power" of superiors is supernatural, canonical (c. 101, § 1) and public. Also, this power is exercised in the same way as jurisdiction, according to a,declaration of the interpretative Commission of the Code and, recently, of the, Oriental Code of Canon Law. Religious superi6rs are ecclesiastical superiors (c. 1308, § 1; coll. 572, § 1, 6c) in those affairs which concern the state of perfection as such, and for many which relate merel~ to the simple Christian life of the religious. Among the rights and privileges of lay religious;finally, may be counted those of clerics themselves.The Church does not wish to treat religious differently frbm clerics, so in many respects: she puts'the consecration" conferred by religious profession and the consecration-of Holy Orders upon an equal ~footing. Moreover, this similarity~, of treat-ment is only right. Finally, let us consider only the duties of the lay re-ligious: To the obligations, of all the faithful ("besides those precepts common to all") and to those which are proper to all religious ("ev~angelical counsels, canonical religious discipline"), lay religious add the obligations common to clerics, according to the tenor of canon 592. This completes, in its fundamental outlines, the jurid-ical picture of the lay brother as a religious. Layman . . Let us now examine themeaning of the word layman. When we apply this designation both "to a.religious and to a person in the world," it is clear that we are using the + + + Teach~ng Brothers in the Church VOLUME 20, 1961 4. 4. 4. A. Guti~,rre~, C.M.F. REVIEW FOR RELIGIOUS 260 word in equivocal senses with very great difference in con-tent. It is terminology which certain authors, perhaps, are justified in criticizing. Applied to people in the worl'd the term layman in-cludes, canonically, a two-fold meaning, one negative and one positive. Negatively and in the unrestricted sense lay-men are those who are neither clerics nor religious. In a more restricted, but still canonical sense, they are those who are not clerics. This real but negative aspect is per-haps the one which first strikes anyone considering the or-ganic ~nd,constitutional structure of the Church. The lay-man as such can exercise no power, either of orders or of jurisdiction, these being ireserved to clerics, as stated in canon 118. With respect to the power of orders~ he cannot celebrate Mass~ consecrate or offer the sacrifice ',ex off~cio" (c. 802), nor perform any acts of public worship' (c. ,1256); he cannot administer the sacrament of penance (c. 871), nor confirmation (c. 951), nor" extreme unction (c, 938), nor in general the other sacraments (c. 1146). With respect to jurisdiction, the layman can have no share in it, neither in its teaching authority, nor in any of its governing au-thority, whether legislative, judicial, penal, or .executive, so long as these functions are free and discretionary. As a consequence, he is incapable of having an ecclesiastical office in the strict sense of the term (c. 145). This is the negative side of being a layman in the Church, a real as-pect which is fully applicable to the lay religious in'the more restricted sense of the word layman. This negative idea, which has prevailed down to our time, is incomplete, Postitively, the layman is characterized by a public juridical condition resulting from his own set of canonical rights and duties. But as a matter of fact this juridical con-dition is of little relevance here since in so far as rights and duties arise from this condition, they suppose a life in the world, which is the negation or the absence of the religious character. Neither are the relations between lay-men in the world and religious of interest here, nor matri-monial rights and family relationships, the rights of lay-men in a canonical process ,and in the admisistration of ecclesiastical non-religious goods, the whole section in the code "On Lay.Persons'~ (Book II, Part $), and right of lay association and so on. Here rather there arises spontaneously the idea of the constitutional character of the religious state in canon law. As baptism transforms man from citizen to Christian; and sacred orders, the Christian into the cleric; so profession transforms a member of the faithful into a religious. In, spite of its superiority, the religious state maintains itsi canonical,genus as a lay state. But the specific elementi religious, profoundly affects this generic element, as the species man is profoundly set off from the genus animal. Nevertheless, the following points, common to laymen in religion and laymen in the world, merit a particular emphasis. In relations with the hierarchy, "laymen have the right of receiving spiritual goods from a cleric accord-ing to the discipline of the Ctiurch, especially ~hos~ helps which are necessary for salvation" (c. 682).These are in particular apostolic preaching, divine worship, and the sacraments. Laymen can participate in the exercise of functions in the area of liturgy and ritual, such as active participation in the Eucharistic Sacrifice, serving Mass, acting as sacristan, choir member, organist; sexton, and so on important responsibilities which women ought not to exercise and upon which depend, in great measure, the full dignity of di~cine worship. They can also'participate in the domain of the apostolate. Here we approach the area of the third point of our triplet:' brothers, laymen, teachers; that is, religious as apogtles. Apostle The vocation of teaching lay religious is a canor~ical vo-cation that is essentially apostolic. Teaching constitutes their specific end, and it is clear that a specific end cannot be separated logically, psychologically, or juridically from the generic end. This is why it is that as their state of perfection, the re-ligious state, is public, so also their apostolic activity is not simply private activity which is praised and com-mended as private by the Church. It is certainly an apos-tolate that is in some sense official in the Church. Teach-ing religious have as it were a mission or a mandate of the Church, even of the Holy See if they are of pontifical status. The Roman Pontiff, writing to the Cardinal Prefect of the Sacred Congregation of Religious on March 31, 1954, about lay teaching religious expressed himself in this way: "Let them form in Christian virtue the students given into their care as the office entrusted to them by the .Church certainly demands." Evidently the apostolate of those who teach is reducible to the authority of the magisterium of the Church. The Roman Pontiff affirmed this in a recent address to the Second World Congress of the Lay Apostolate (October 5, 1957) in defining the nature of this apostolate and of the mandate of the Church. "In the present case there is no question of the power of orders, but of that of teaching. The depositaries of this power are only those who possess ecclesiastical authority. Others, priests or laymen, collabo-rate with them in proportion as this power has been con-fided to them for the faithful teaching and directing of the ~aithful (cf. cc. 1327, 1328). Priests and also laymen can receive such a mandate, which may be, according to the situation, the same for one as for the other. Nevertheless ÷ ÷ ÷ Teaching Brothers in the Church VOLUME 20, 19~1 261 4- A. Guti~rre~', REVIEW FOR RELIGIOUS 262 such mandates are distinguished by the fact that one group is of priests, the other of laymen. As a consequence, the apostolate of the first group is priestly, and that of the second is a lay apostolate" (Civilt~ Cattolica~ 1957, p. 183, n. 9). And again:, "We are explaining here the concept: of the lay apostolate in its strict sense, according ,to what we have :explained above about the hierarchical apostolate. It consists, then, in this fact, that laymen assume tasks which flow from the mission confided by Christ to his Church. We have seen that this apostolate remains always an apostolate of laymen and that it never becomes a 'hier-archical apostolate,' even when it is exercised by a man-date of the hierarchy" (ibid. p. 186, n. 22); This directly includes laymen living in the world, not clerics or reli-gious; but it may be understood of teaching religious. The Pope speaks clearly of a mandate, but the qualified sense which he gives to this concept is clear,,even for the designa-tion of a task that is very noble. This.power. to teach, received by a mandate from the hierarchy, is rooted in the authority of the magisterium. It is not strictly jurisdiction, and :consequently laymen do not become clerics by virtue of participating in ecclesiasti-cal power, because they. are incapable of jurisdiction (c. 118) as the Sovereign Pontiff has eneregetically affirmed. This is why the teaching office of laymen is not authorita-tive and cannot of itself oblige one either to intellectual submission or to moral practice, except in so far as this office faithfully reproduces the authentic rriagisterium of the hierarchy. Moreover, the Roman Pontiff adds: "As far as the value and efficacy of the apostolate that has been developed,by teaching religious is Eoncerned, it depends on the capacity of each one and his own supernatural gifts. The words of our Lord may well be applied to lay teachers, to religious, and to all those whom the Church has charged with;, the teaching-of the.truths of the faith: 'You are the salt of the earth, you are the light of the world' (Mt 5:13~14)" (ibid. p. 183, n. 9). In conclusion, the .mandate to teach religion confers upon the layman, an ecclesiastical power, but this power is not that of jurisdiction. Rather it must be said that it is a purely executive power, not a discretionary one~ a "mere mission to.execute" which laymen are capable of having: Since it is socially and publicly organized, this aposto~ late, even though it is simply executive, cannot escape be-ing one of the Church's broad commitments; for she is to a great extent responsible to the world for the accomplish-ment of' her mandate. So it is that .teaching laymen have a great responsibility. It is necessary to add that besides the efficacy of their mandate, religious have an intrinsic union with the Church and her interest, a perpetual, necessary, and in-tegral union, They are fully united to her in virtue of their state of life, even in virtue of religion or of the vow of obedience (c. 499; § 1). This is why the religious apostolate, apart from its public organization, is in itself superior by its nature to Catholic Action. Catholic Action groups turn over their cooperation and their activity to the Church, but these are always freely given and for the most part temporarily and partially. The Church, while she tends to hold Catholic Action within proper limits, actually places more confidence in religious in all areas of the apostolate. The object of this vocation is related to the nature of the apostolate of teaching, Concerning this object, the Church certainly commissions her religious to teach pro-fane disciplines in proportion as human progress fulfills the providence of God for the world and for man elevated to the supernatural order. As a matter of fact, she claims as her own the right of erecting schools of all kinds (c. 1375). And let us note that this is a deep and very extensive area in which the mission of lay religious coincides with that of lay Christians living in the world, one which we cannot develop here. But the principal object of the Church's mandate is the teaching of religion: the Church wishes religious to be her collaborators in her specifically divine and supernatural mission. Allow me to single out here three matters or conclusions of a practical nature: First, there is need for a demanding preparation in the teaching of religion. This is demanded by the Church and by the spread of the kingdom of God, both of which are very much bound up with the teaching of religion. It is also demanded by the current of the times. Superiors of teaching religious are much preoccupied with all this; and the Holy See has wished to put herself in the lead in this solicitude by creating recently at Rome the pontifical institute, Jesus Magister, for the higher scien-tific and religious formation of lay brothers, as she did three years ago in creating the institute, Regina Mundi, for religious women. Second, the schools of religious, even lay religious, are, rigorously speaking, "Church schools." If other schools can receive a mandate from the bishops, those of religious, especially, if they are of pontifical rank, have a mission from the Holy See. Thirdly, teaching lay brothers have the duty and the mandate to teach religion; but they have also a certain right. This is why it is that, under the supposition that they are well prepared, they cannot without injustice be deprived of this right and hin-dered from exercising it. According to canon 1373, § 2, the ordinary of the place must take care that religion be taught in secondary schools and places of higher education by zealous and learned priests. This does not apply to the colleges of religious, but to the schools of secular laymen + + + Teaching Brothers in the Church VOLUME 20, 196i about which the same canon, is speaking (cf. c. 1379, § 1). In each case it is incumbent on the ordinary of the place: to approve of the teachers (when they are not already ap-proved by institutes of pontifical rank) and of the religion books; to exercise vigilance for the faith and good morals; to make a visitation of the college in connection with the teaching of religion and of morals (c. 1373, § 2; 1381; 1382; 336; 618, § 2, 2°). In general he can examine teachers and forbid one or another to teach religion; but he cannot ab-solutely deprive a college of religious of the right to teach religion in order to confide this task to a priest. In this matter, for religious of pontifical rank, it is possible to bor-row a good practical juridical criterion from canon 880, § 3: "But in the case of a formal religious house, a bishop is not permitted, without consulting the Apostolic See, to take away at one and the same time the jurisdiction of all the confessors of the religious house." Conclusion From what we have said, we may conclude that the lay teaching brother represents an altogether special type of person in the Church. He is a person who, without be-longing to the class of clerics, enjoys its generic rights, ob-serves obligations common to clerics, and participates, in a certain measure, in the power of the magisterium of the hierarchy, in this way becoming a powerful and very effi-cient collaborator with the priesthood. This is said of re-ligious as such, that is, those entirely vowed to the state of total evangelical perfection and to the discipline of this state as the Church has organized it. Nevertheless, he has points in common with laymen living in the world in what pertains to the concept of a layman in the restricted sense of the word. In the Church, the lay religious represents, then, a special vocation, divine and canonical, tenderly defended and protected by the Holy See. A. ~,~l~rre~, (~.~.~. REVIEW FOR RELIGIOUS 264 MICHAEL NOVAK The Priest in the "Modern World Part of tl~e difficulty in establishing the role of the priest in the modern world is due to the historical changes in society: the separation of Church and State, pluralism, popular education, and the like.~ Part is also due '~o the spiritual, inheritance of the American C~ttholicisrh. What happens to the priest in America ;is important for the world because it is in America that the new forms of civilization are being nurtured and that a new Christian humanism is taking root, as both Christ.0ph~r Dawson and Jacques Maritain have noticed. But many things in our land conspire to confuse the role of the priest. The recent~ presidential campaign showed .that in many ~areas of our country the words "ecclesiastical pressures" conjured up an ominous and ugly image and that "priesthood" is still a word of super-stition. On the other hand, the Hollywood image, as in Going My Way, seems intent on proving that the priest is a "regul-.,- guy";: even in Pollyanna the fearsome min-ister had to be converted and become a friend of all. It is as though the psyche.of America, deeply scarred by its experiences with theocratic Protestantism in its early history and with the more or less autocratic clerical types which it knew in Europe, is engaged in a struggle to as-similate a difficult figure in its world view. Early propa-ganda explicitly described America as a new world and as a p.aradise; and perhaps implicitly as an es,cape from the sinful and tangled past of Europe. It was as- though America would be the land without original sin, the land of a new humanism built by reason in the high flood of the Enlightenment. In this view, expressed in the writings of Thomas Paine and the good but secular life of Benjamin Franklin and preserved in many of our academic environments, today, a role for the priest is difficult to find. He is a relic of the past, a past that is not admired. The modern Protestant, Michael Novak, who is studying at Harvard University, is living at William James Hall 109A, Harvard Univer-sity, ~Cambridge 38, Massachusetts. VOLUME 20, 1961 265 Michael Novak REVIEW FOR RELIGIOUS 266 proud of the influenc~ his congregationalist and indi-vidualist theory have had upon the formation of Ameri-can democracy, has more and more democratized his own clergy. The transition in Pollyanna from fire-and-brim-stone to friendliness seems to symbolize quite well spiritual and social ~volution of the Protestant clergy. But in Italy too ~he American priest and seminarian probably distinguishable from his European counter-parts by a humanness and humor of view that is quite As Father Ong has pointed out, the American pastor is also a building pastor, who knows the language of builders and fund raisers; he has thus kept himself the everyday world of men. His European counterpart often far more aloof, even austere. It is even likely that younger American priests inherit the congenial, friendly attitudes more markedly than their elders who are closer to Europe. But at what point can the young priest draw the line in being a regular guy? Where does his identification with the laity begin and where does it end? The modern emphasis upon the apostolate of the laity has also, like the [actors mentioned above, helped confuse the_role the priest. Externally, the expectations of people° around him, within the flock and without, have ,changed. his own spiritual development is pulled in way and that: to silence and to action, to human develop-ment and denial, to affability and'restraint. It is diffi-cult [or the priest to find himself. In nearly every culture but our own, the social sig-nificance of the priesthood was not only great but central. Whether by special talent of mind or imagination, physical appearance, or early consecration, a priest was chosen to stand apart~ from and above other men. His counsels were important if not crucial; often he was highest leader; if not, his knowledge about the past, opinions about the future, and symbolic power over unknown forces of life were essential to the man who was. The early priest seemed to have combined in his person the.roles of priest, prophet,~and king; in fact, it was into this pattern b[ symbolism that Christ Himself was born, though the three functions had by that time been separated in practice. The splitting of these [unc-tions began early, but the social symbolism remained in the days of Greece and Rffme the power of the priest in civic matters was very great. Only in early Christian culture did ecclesiastical affairs begin to stoutl y defended as independent of secular affairs, and historical process~o[ distinction begin. In the Nestorian councils, the Church fought bitterly for the right to her own doctrine and her own line of bishops, independently of questions of empire and political peace. In later times, emperors and kings grew restive under clerical power, and the people grew restive under the kings. A thousand years of political evolution have given .us democracies and republics in which the role of the priest has changed often and'nearly always in a .fashion that has delimited his functions more :and more narrowly. Still, even today, the stature of a priest as "another Christ" and as a man of education and authority is carried over to some extent into social and~civic matters. Thus the priest of today has behind him a long histo.ry in which he has possessed at least a twofold status.He has repre-sented not only the -spiritual authority of Christ (which extends to some temporal:spiritual or "mixed:' matters like marriage) but also the social authority of secular prestige and influence. ,Modern times, however, have marked a decline in this second status, for widespread higher education and the maturing of the modern fields of specialization have produced many other leaders than the priest: lawyers, .doctors, business and labor leaders, intellectuals and artists, the ministers of many religions, and even many from~among the ordinary public. The priest, then, can no longer take for granted his place of prestige in secular society; he is one among many and will have little more influence than his energy and talents .earn. Given the tradition of anti-clericalism, which lives on in its, own forms even in America, he will ha,~e even less. . Moreover, the leadership in education which the priest once held has gradually been lost since the Enlighten-ment. Modern education no longer follows the curricula of the medieval universities; most men seem to feel that our civilization, with whatever loss, owes many of its ad-vances, political, and humane as well as material, to the shift~ At any rate, the priest is no longer among the few who are educated; he is among the many; and the main-stream of education does not parallel his own but diverges [rom it. His education is now seen as specialized, with its own jargon and viewpoints. It is no longer a classical education, "universal" or "liberal" in Cardinal Newman's sense; rare is the seminary in which, the classes in Greek and in Latin are not simply a gesture towards a dying or dead tradition and in which classes in modern literature, history, and social studies have taken up the slack. The seminary is isolated; it is not ordinarily in a university milieu. The professors in the nonecclesiastical subjects are not ordinarily specialis~ts, producing and creative in their fields; sometimes they are teaching merely because as-signed to teach. The seminary library is ordinarily thin in literature, sociology, politics, psychology, economics; the periodicals are mainly religious, Catholic, and popu-lar. In the isolation of the seminary, the professors of 4- 4. Th~ Priest in th~ Modern World VOLUME 20, 1961 267 4. 4. 4. Michael No~ak REVIEW FOR RELIGIOUS 268 philosophy and theology rarely have an opportunity take an active contemporary part in modern political, literary, scientific, and even religious discussions. Their fields no longer represent leadership in modern intel-lectual circles; and even within their fields, Catholic work is, not without some justice, in poor repute. There are exceptions to these strictures, of course; but I be-lieve it will be found that they are exceptions in great part because they fulfill the criteria mentioned and have grown strong in swimming against the stream. The facul-ties of many seminaries are small, ingrown, overworked, and not contemporary in their outlook. A seminary stu-dent once said a professor of his had "one of the best minds of the fifteenth century"; and the humor of the lay in the ingenuity of expressing the professor,s com-petence together with his liability. Another change in modern civilization is that art longer looks to the Church for patronage; young artists, in fact, are often among the most anti-clerical, while priests are among the least appreciative of the arts, clas-sical and especially modern. Of course, ordinary people in general have lost touch with the arts, and it is to be expected that the priest rise always above his origins. Many of the difficulties in the matter of censor-ship arise from this alienation of artist from people, and artist from priest; where there is little sympathy, is blocked. In politics, too, the priest plays lesser part than he was wont to do; when he does try use influence by swaying others, even through non-violent picketing or letter-writing, it is resented. Perhaps springs from memories of the past, perhaps part from the ambiguities of role still inherent in situation. At any rate, in most lands the priest plays greater part in politics than other professional men other men in general, exception'made perhaps for influence and kind of his opposition to Communism. Just as men today are more educated than before, so the social arrangement is more sensitive. ~Powers are better defined, and organized pressures are more quickly felt and more deeply resented. Even on religious and theological subjects, the ordinary people hear many speakers, gain many ideas and in-sights, see many varied forms of worship, apart from what they learn from their own priest. The result is that our pluralistic civilization, the people are free in priest's presence in a way never experienced before. When they submit to him in doctrinal and moral matters, not because they are overawed by his social stature greater learning or because they have nothing else against, which to compare what he tells them. It is because they make an act of faith that his authority comes from Christ. It is because they possess the simplicity of free and willing obedience, precisely one of the notes most proper to the Gospels. The attitude of the laity towards the priest can perhaps be more definite and single-minded now than befqre. Western culture is perhaps losing the layers of non-essential clerical authority. It is true that in some lands the transition to this new freedom has at first been tragic. New freedom tends to be intoxicating; the old confusion of spiritual and social status is slow.to clarify. For a whole generation or two or more, the transition can wreak disastrous gaps in the prac-tice of the love that should be shown to God and neigh-bor. On the other hand, for those persons and those lands who do mature to such obedience in faith, the obedience of free men standing erect as Charles P~guy used to say, there is a great gain in clarity of motive and relationship. The priest does not rule the flock as a tyrant does his subject peoples, or even as a paterfamilias used to rule his slaves, but as a father does his grown and free sons~ "not as the rulers of the gentiles . " And perhaps it is true that the good father puts himself in second place. The peasant classes of Europe were wont to invest the priest with much more authority than this, perhaps a little as the rulers of the gentiles. In Italy it is still the custom .to kiss the priest's hand, while kneeling be-fore him, as it was once the custom to greet a liege lord; the respect of the Irish for the priest and, perhaps similarly, of the peopl~ of the Tyrol for their priests (the cultural leaders in the enduring attempt to maintain independence from England and Italy) is quite well known. But the descendants of these peasants, in America now, may well be beginning to deny to the ,priest some of the attributes, like quasi-infallibility, they once im-plicitly seemed to grant-him. They may reason that if the Popes have recently had to call for liturgical reform, for a revival of Thomism, and for several other new currents of activity, then things have not been all they should. When they see priests disagreeing among them-selves, they begin to understand the freedom that is al-lowed to prudential judgment of concrete situations, on which differences are bound to thrive. Thus, due to the social changes of the last centuries, not yet at their culmination in the civilization that is to take shape from our own, the role of the priest in a pluralistic land is trying. A vast range of excellences is required of him. His every fault grates on sophisticated, and specialized, nerves. The freedom of the layman is a heady freedom; habits of anti-clericalism persist, espe-cially where they are stimulated by habits of clericalism that have not yet disappeared. In a transition period genial equilibirum is hard to maintain. Only the sim~- 4. The Priest in Mo~ World VOLUME 20, 1961 269 4" Michael Novak REVIEW FOR RELIGIOUS 270 plicity of freely yielded intelligence, in faith, gives the priest effective authority, and even then not in his own name, but in Christ's. And yet this yielding is at the heart of Christianity, a splendid ever-renewed miracle. Priest and people take up mature relationship, as fallibl~ human beings, at this font. If the priest's relations with others were the only diffi-culty with the pressure of modern change, his lot would be easier than it is. His most painful' task is in the orienta-tion of his own inner life. It is often, though, it must be stressed, not always observable that the spiritual forma-tion given in the seminary has its roots in cultures far different from our own, ones whose obstacles to Chris-tian life and advantages for Christian life were different from our own. In such cases much of seminary spiritual formation is irrelevant and could not in fact be con-tinued except in the hothouse isolation of ithe seminary; in priestly practice it wilts away. Where the public prayers, rules, and mental attitudes inculcated in the seminary derive from the European piety of the last few centuries, they are not simple, in touch with contem-porary reality, or directly reminiscent of the Gospels. To the American of our day, they seem overlaid with un-congenial sentiment, a strange legalistic attitude toward God, and narrow suspicion. Not a few books on the seminary rule and on growth in spiritual perfection seem to delight in driving the soul to more and more precise observance; there is in them little sense of enlargement, wholesomeness, freedom, and love, such as one gets~in reading'the Gospels. They !cad away from the experience of God to the observance of discipline; yet they are not so demanding and deep-searching as the works of St. John of the Cross and St. Teresa, which may not be read with near the frequency or attention. It might even be said that by their dwelling on the observance of discipline they conduce to a comfortable mediocrity and the easy appea~:ance of platitudes on the lips. The young priest has to make'up his own mind on each of these questions, but the difficulty is that the more in-tent on spiritual growth he is, the more he may, have given himself to uncritical docility. His spirituality, there-fore, may end up being a borrowed light, never seized by his owri independent judgment and rooted perma-nently and pei~sonally in his own intellect and will. The danger 'is great that the Jansenist strain so deeply rooted in most of the national stocks from which Our priests spring will be passed on uncritically from generation 'to generation and that .some young American clerics will strain every nerve during their seminary days to convince themselves of last century European attitudes which they do not share. It*is a shame When afterwards, as priests, they scuttle much of what they spent years trying to learn because it is unrealistic. Then,. Comes the tempta-tion to throw out everything that they learned. The task of the seminarian to grow up into the stature of a full human being of the late twentieth century and to grow up into the stature of Christ, is terribly difficult, because, for the most part, it must be done without guides. The riches of spirituality in the American spirit have hardly been noticed, let alone tapped; often the typically American virtues are stifled or at least warned against, perhaps because of the misunderstandings about "Ameri-canism" a half-century ago. The. young American priest, when he is faithful to his own best insights and spirit, is a new kind of priest and is working out a new image of spirituality. Perhaps some day one of them will set the new way d~wn in writing, and tl~e man~ will not feel so much alone. As the external social events of the c'enturie~ have served to strip down the ~ole of the pries~t t9 its priestly, Christlike essentials, so perhaps the new kind of. holiness will be only "the more excellent way" of which St. Paul speaks,'less legalist, more fully hum~in because divine, rddolent of freedom and love. To mfi'int~iin such holiness in the complexities of our age will be witness indeed to Christ. It will reach to the heart of our civilizati~6n. 4. 4. 4. The Priest in the Modern World VOLUME 20, 1961 - JOHN C. SCHWARZ, S,J. Journey into God ÷ ÷ John C. Schwarz, $.J., writes from 899 West Boston Boulevard, De: troit 2, Michigan. REVIEW FOR RELIGIOUS 272 The Christian heart has always taken reverent inspira-tion from pilgrimage. But, in a certain real sense, the most sacred pilgrimage of all is traveled daily without a step taken or a sea crossed. This pilgrimage occurs i.n the Mass, a pilgrimage with vast practical significance for the dail,y life of the religious. Each morning at Mass the religious (and any partici-pant in the Holy Sacrifice, of course) travels a four-stage journey into God, a pilgrimage culminating in a renewal of abiding union wiih Father, Son, and Holy Spirit. This journey's firslt stage begins with the introductory psalm and succeeding prayers at the foot of the altar, at a respectful distance from God. God is truly present, but priest and peop, le stand off, as at the entrance of a sacred shrine. God is present, but somewhat remote. The Mass moves on. The Consecration ushers man into the second stage of his journey, for now the once remote Lord becomes close at hand, warm and near, yet remain-ing exterior. God has drawn near, but union with Him remains incomplete. In the reception of Holy Communion the Lord dra-matically enters the human body and soul, _establishing a profoundly intimate union. So long as the sacred species remain, the humanity of the Word Incarnate abides. This union, though no longer exterior, remains temporary. This has brought the pilgrim to stage three. The final stage of the journey toward and even into God begins at last when the humanity of Christ Jesus departs with the Eucharist. The divine Persons remain-- in a union both interior and permanent. Only rejection by serious, wilful 'sin severs this union. Father, His eternal Son, and Spirit now reside within in a deeper, greater way. And thus a silent journey terminates in God. Significantly t,his renewal of union with the Triune God will occur for most religious as they conclude the time of Mass and meditation, setting forth into another' apostolic day. In God's designs Ithe Eucharist daily provides a visible, tangible reminder of the Christian's personal union with the indwelling God. This sacred symbol of grace and indwelling Love is held by the celebrant °above the ciborium, with the words "Ecce Agnus Dei . " Moments later, Christ Himself 'enters the body of those who re-ceive. Sensibly seen by the eyes and felt upon the tongue, the host is the living symbol and reminder of what the eyes can not see nor the tongue feel: sanctifying grace and union with the indwelling Lord. So "Communion is both a symbol and a cause of the inner'union which is aimed at.~'1 Nor is this profound union a fixed, static relationship. "The Eucharist is a food and presupposes the existence of life,''-~ and all life implies growth. The life of grace, so intimately linked to the indwelling, is.no exception. In fact, as Canon Cuttaz notes in his excellent study of grace? "The purpose and effect of Communion are to intensify God's presence in the soul by increasing grace." The Holy Spirit, sent initially in Baptism, is sent anew to the .soul with every increase of sanctifying grace. Hence wholehearted selfgiving in the Mass and Communion is the basis for a new sending 6f the Spirit and a deepening of the Trinitarian life within us. At this point a word of caution is appropriate. The heart of the Mass lies, of course, in the sacrifice of Christ and our privileged participation in that Godward act, not in Holy Communion. For Holy Communion derives its full meaning from its function in the sacrifice (and not vice versa), and it leads to divine fulfillment in the souls of those who have offered themselves to God "through Him, with Him, and in Him." God's indwelling fulfillment of His own desire to live in the human soul expresses the final perfection of His love. ~Nhat further can even God do while man remains in his time of growth and probation? Raoul Plus ob-serves that "This is the last word in the great secret of the Christian life." One often hears a certain school, automobile, book, or church structure praised, as "the last word, the finest, the ultimate perfection, superior to all others. The revealed fact of God indwelling stands as the "last word in the great secret," the ultimate gift. Even the stigmata of a St. Francis or the appearances granted to a Berna-dette ranked far below the Presence in their souls. But man's capacity for dull insensitivity in the presence of divine generosity rates high on the list of earth's won- ~"Sanctifying Grace" by E. Towers in The Teaching o] the Catholic Church (New York: Macmillan, 1954), v. 1, p. 564. 2 What is the Eucharist? by Marie-Joseph Nicolas, O.P. (New York: Hawthorn, 1960), p. 91. s Our Lile o] Grace (Chicago: Fides, 1958), p. 167. The essay on the indwelling, Chapter 6, is of particular value. ]ourney into God VOLUME 20, 196]. 273 ÷ + ÷ John C. $chwarz, S.J. REVIEW FOR RELIGIOUS 274 ders. Imagine a man who barehandedly grasps a high-voltage cable exposed and sputtering, yet continues to converse amiably with bystanders while a stream of current charges through him! Transferred to matters spiritual, the image is not without value for stressing the fact that we comparably and steadfastly refuse to be impressed by the revealed fact of the omnipotent Creator's dwelling within us. Granted, voltage is felt, while God is noL Nevertheless, divine revelation confronts man with .the [act of the Trinity within when the soul possesses sanctifying grace. Such opportunity, provided by His presence, must be seized, utilized to the utmost; it should make a difference, shatter lethargy, produce results. Of what sort? Father Plus again: The imitation of the Lord Jesus should not be an imitation from without. We are not to copy Him in order to be able to reproduce Jesus Christ; we are to copy Him in order to be able to continue Him. Christ wishes to enjoy continuity in each one of us~ This is.the last word in the great secret of the Christian life . Our poor humanity is called to share, thanks to Jesus Christ and in Jesus Christ, the life of the three Persons.' The daily Mass-journey into God (or perhaps equally accurately, God's journey into the soul) provides a daily fresh start in one's continuance of Christ's life. Deliberate efforts at patience and love, at self-sacrifice and under-standing, at prayer and obedience, are merely efforts to present to Christ a mature and maturing personality which He can use. Refusal and culpable failure (that is, when cupable) in such efforts produce a serious restric-tion of Christ's intent to continue His life through this human being. A personality of harshness, 6f resentment, of careful focusing on the almighty minimum scarcely serves Christ's uses and designs, just as a child's violin, with three strings missing, would thwart even the great-est virtuoso. God must not be relegated to the shadows of the soul. Recently a portrait by the French impressionist, Cezanne, sold for $616,000 to a wealthy connoisseur and his wife. Will these new owners place this valued masterwork a shadowy cellar or storeroom? Yet God indwelling may be, in practical el~ect, reduced to a comparable insignifi-cance. Elizabeth of the Trinity, saintly young Carmelite of our own century, considered the Divine Guest as a singularly practical, albeit sublime, influence; practical results are expected: "He is ever living in ore: souls and ever at work there. Let us allow ourselves to be built up by Him, ' In Christ Jesus (London: Burns, Oates, and Washbourne, 1923), p. 26. May He be the soul of our soul, [he life of our life, so that we may be able to say with Paul I live, now not I." Perhaps the personal frustration vaguely felt by "shine religious springs from their practidal refusal "to be built up" by Christ, refusing'to relinquish habits,and attitudes ininiicable to Christ. One ffbui~ e~pect that the Infinite Lord can not be constrained without some degree of un-easy tension developing ~as a consequence." One is re-minded of the massive tension generated when aircraft engines are gunned to full power while the plane stands motionless, braked tightly, just before its take-off run down the airstrip. The plane thrpbs, with power con-strained. Then, engines subsided~ brakes released, the craft sweeps into smooth, swift motion down the airstrip and gracefully aloft. Engine powerhas been channeled into its normal fulfillment. Smooth performance results. Ten-sion resolves into flight. Perhaps the tension in some religious lives is, at least in part, comparable in origin, stemming at least to an extent from constraining the 'Lord :within. His dynamic life and love seeks cooperative expression in the life and love of a religious. Refusal to make a lifetime relation-ship out of this can 'produce only frustration and con-flict. ~ . ~." . ~ '" ' The four-phase Mass-journeys, into God brings ~the re-ligious once again to the .threshold.oLanother day where our_hUman efforts at charity will;as two voices harmonize in one song, blend into Christ's charity:Our human pa, tience, compassion, teaching, courtesy, gentleness; work, will blend into Christ's. ~.~ The Christ-union in this life, so, rich a delight, prepares the soul for a future prize indescribably richer so states Gerard-Manley Hopkins:° "r Be our delight, 0 Jesu now ~ As by and by our pri[e art Thou, And grant our glorying may be World with end alone in Thee. 5In asserting .the possibility of supernatural sources of tension, there is no intention of denying the importhnce and prevalence o[ natural soui'ces of tension, culpable and inculpable~, i:onscious and unconscious. ~ Translating :the "Jesu Dulcis Memoria." VOLUME 20, 1961 CARL LOFY, ,s.J. Finding God's Will Through the Discernment of Spirits Carl Lo~/, S.J., who is studying at the Univer-sity of Innsbruck, lives at Sillgasse 6, Inns-bruck, Austria. REVIEW FOR ~ELIGIOUS 276 In a book published to help commemorate the fourth centenary of the death of St. Ignatius Loyola? a group of leading experts~on Ignatian spirituality has gathered a series of essays which, taken as a whole, constitutes one of the most valuable contributions to this field in the past decade. The profound insights it furnishes into the most fundamental aspects of the Spiritual Exercises make the book required reading for anyone seriously interested in retreat work and/or Ignatian spirituality. The most im-portant essay is that by Father Hugo Rahner on the dis-cernment of spirits. Most of the other~ eight articles pattern themselves ar6und that of Father Rahner's, espe-cially Father Heinrich Bacht's discussion of the discern-ment of spirits according to the early Church Fathers and Father Karl Rahner's study of the dogmatic implica-tions of finding the wili of God through the discernment of spirits. Hugo Rahner's Article ' ~ugo' Rahner's article can be summarized under the following po!nts: 1) For St. Ignatius the most important part of the retreatwas the election. Everything else in the Spiritual Exercises either builds towards this or is meant to strengthen it. 2) Among the three times outlined by. the saint for making the election, St. Ignatius felt that the second (that is, when the soul is moved by consolations and desolations) is and should be the most common. 3) As a result, the rules for the discernment of spirits take a Ignatius yon Loyola: Seine geistliche Gestalt und sein Ver-miichtnis. Edited by Friedrich Wulf, S.J., Wiirzburg; Echter Verlag, 1956. Hereafter this work will be referred to as Ignatiu.~. on extreme importance, since it is precisely through these rules that the retreatant distinguishes the different effects (consolations and desolations) of God, the good angel, and the devil in his. soul; moreover, it is through such dis-cernment that~the exercitant comes to a certain' election concerning God's will for him. In all this St. Ignatius had to presuppose several points as e~cident. The first of these is that~God does have a distinct will for each individual. Secondly, it is not al-ways possible to know that will simply by applying gen~ eral moral principles to particular~ situations, To know that each of two acts would be prudent ~ind good ,does not yet assure one to which of these two God is calling him. Finally, God can and often does manifest His will for the individual through consolations and desolations. When He so acts, His will can be discovered by applying the rules for the discernment of spirits to the different consolations and desolations one experiences in his prayer as he considers against the background of the life of Christ the alternatives of election. Father Rahner insists that this should be the most common way of making the election. ~ ~ ' "Impliqations ol This~ View,~ Let us consider for a moment some of the implications of this interpretation. In most present,day practice2 it is taken for granted that the'third time for making the election (that is, when the person is not moved by~ the different spirits) iSthe most common. Why this is so is not immediately evident. Perhaps we are afraid to attribute our consolations and desolations to supernatural causes when we know today how much can be caused naturally by the subconscious forces at work in us. (Father Karl Rahner handles this p~obl~m explicitly in his article.) In any case, we tend rather to elect what we are going to_do for God rather, than to discover, what God wants of us. Confronted by a choice between two good or indifferent acts, we normally ask ourselves: "Where can I most 2See, for example, John A. Hardon, S.J:~ All My Liberty: The Theology oI the Spiritual Exercises 0Nes[minster: Newman, 1959), p. 66: "This [the third time for an election] is the most ordinary. time [or reaching a decision." Father Hardon reduces the first time to a "miraculous grace" (an opinion quite co,ntrary to that of both Father Hugo Rahner and Father Ignacio Iparraguirre [Ignatius, pp. 305 ands311]) and handles the second time in three sentences. For him the third time is also '~the most securE" time. "]'his is some-what difficult to understand since, by defimtlon, ~n the first time the person "neither doubts nor as capable of doubting' (Sptr, tual Exer-ctses, n. 175). For Father Hardon t.he third ttme ~s valuable as a check on the second time, which Father Rahner also admits (Ignatius, p. 311). Yet it is interesting to note that for St. Ignatius the second time is the check on the third time and not vice versa; on this see. foot-note 3. + ÷ ÷ The Discernment of Spirit~ VOLUME~ .20, 19~1 277 " 4. Carl Lo~y, S.]. REVIEW FOR RELIGIOUS 278 certainly save my soul? Where'can I be of more help others?~Along what lines d~o my talents run?" and so f6rth. All this is good, 'Fffther Rahner' would say, if we-have first tried the first two times of election and have dis- ,covered that the different spirits are .in fact not at work in us. Moreover, we should recall that St. Ignatius ques-tioned the earnestness of one who is :not so moved. other words, the presupposition that we are not and 'will not be moved by the different spirits is directly foreign to the saint's thinking, For St. Ignatius, the main task of.the exercitant is try to :get into vital, personal contact with God and this contact to ask God what He wants of him. Only God does not "answer" is the exercitant to consider quietly the. pros and cons; and~even in this case, after ar-riving at his decision, he is to ask God for confirmation in the form of consolation.3 Instinctively perhaps we find such language strange: ."How can God tell us His will through consolations and desolations?" And yet it re-mains true that Ignatius was convinced that God can and does "talk" to us through consolations and that ~e can interpret His "words" to us through the rules for the discernment of spirits. Once this fundamental position of the saint is accepted, ~°ne Sees these rules in their proximity to the election at the very heart of the Spiritual Exercises~ The same can also be said for our daily prayer as well. For, as Father Josef Stierli points' out in his article, "Ignatian Prayer: Seeking God in All Things," the search for God in all things is primarily a search for the will of God°in all things; only secondarily is it an affective con~ templation of Him in His creatures, In our daily prayer we are to ask~God what His will~i~ifor us, "not only in our state of life but also in. all particulars.''4 Father Adolf Haas shows ,us in his article, "The Mys-ticism of Saint Ignatius as Seen in His Spiritual Diary," how St. Ignatius did this in his own daily prayer. Here see the saint seeking, in the heights :of mystical union with the different Persons of the Trinity confirmation of his 8 spiritual Exercises, n. 178: "If a choice of a way of life has not been made in the first and second time, below are given two ways of making ~/ choice of a way of life in the third time." See also n. 180, where even in the third time of election we are told to "beg God our Lord to deign to move my will, and to bring to my mind what I ought to do in this matter fhat would be more for His praise and glory"--as 'though in one final attempt to r~main in the ~econd time. Only after this' request are we to "use the understanding to weigh the matter with care and fidelity." And after reaching a de-cision through this rational process, we are to "turn with great dili, gence to prayer in the presence of God our Lord, and offer Him this choice that the Divine Majesty may deign to accept and con-firm it if it is for His ~reater service and praise" (n. 183). ¯ Summary o] the Constitutions oI the Society oI Jesus, Rule 17. election concerning his order's poverty. "Eternal Father, confirm me in my election. Eternal Son, confirm me. Eternal Holy Spirit, confirm me. Holy Tri~nity, confirm me. Thou, my only God, confirm me.''~ The entire con-text of this prayer sho.ws, that Ignatius is here not seeking strength to carry out a.n'~ election already made, but the assurance that what he has elected is truly.the will of God. Confirmati.on means, therefore, the certitude, penetrating the entire personality, that one has really found Goffs will. It is--to use the phras~ found frequent!y in the letters of both St. Ignatius and St. Francis Xavier--"the grace to feel in the innermost part of ourbeing God's. will for us."O +, Role of the Retreat Director This interpretation of Father-Rahner, of course, raises serious dogmatic questions and difficulties. Can we really trust the rules for the discernment of spirits? Does God really make known to individuals His will for. them as' individuals? Are the first and second times for election really more secure than the more rational third time? What is the relation between God's will for~the individual and, the consolation experienced as confirmation? It was the task of Father Karl Rahner to answer these and other questions. He does so brilliantly; but .since his article will appear soon in English,7 we need, not discuss it here, especially since its complex reasoning processes would take us far beyond the scope of this present paper. What should be stressed here is that in the light of this interpretation ~ the role of the retreat director is seen under a new aspect. Retreat-giving need not involve so much the ability to give inspiring points' for meditation (Ignatius insisted that these be short and "to the point, that the main work be left to the exercitant"), as the ability to discern the spirits at work in the exercitant's soul in his search for the will of God. This is a pains-taking, delicate t~ask, not to be regarded lightly. Ignatius himself thought that of all the Jesuits of his day (over a thousand) he knew of only three who fulfilled his ex-pectation~ of,a good retreat master,s In this context the ~ Ignatius, p. 199. , 0 It:is astonishing to see how often this phrase occurs at the close )f the letters of both saints, In the original Spanish, Saint Ignatius )ften uses the word "sentir 'la voluntad de Dios," which means con-siderably more than "to know" and is better translated as~ "to feel" or "to. be deeply aware of." On this see Obras cornpletas~ de $. lgnacio de Loyola, edited by Ignacio Iparraguirre, S.J. (Madrid: BAG, 1952). ~ In the translation of the book Das Dynamische in der Kirche (Freiburg: Herder, 1958). a Ignatius, p. 257. ÷ 4- The Discernment VOLUME 20, 1961 REVIEW FOR RELIGIOUS last part of Father Bacht's article on the role of the re-treat director deserves careful study and restudy. Father Friedrich Wulf's article on Ignatius as director of souls is important in this connection, because it con-tains many remarkable, hitherto unpublished, texts which reveal the saint's personality. Here, too, we see the tre-mendous importance Ignatius placed on the discernment of spirits in his direction of others. The article furnishes rich food for thought for any spiritual director, Practical Importance of This Interpretation We have been able here to sketch only briefly the more important points of this book. There are many others. We can only encourage the reader to take the book and study it carefully; it is to be hoped that the work finds an early translation, for the ideas it contains are basic [or a proper understanding of the Spiritual Exercises and of Ignatian spirituality. Father Hugo Rahner's article is of special importance for it returns to the position of St. Ignatius that God really "talks" with us in prayer and in time of retreat, that He really makes His will known to us --His will for us as individuals. Retreat making is, there-fore, not so much a time of mere resolution making, as of finding God; not so much a renovation of spirit as an inner development in which the person strives for deep, personal contact with God and, in this contact, for God's will for him as an individual. This is the deeper meaning hidden in Ignatius' use of the word "election." This is a bold interpretation, but one which is receiv-ing more and more backing by recent research.9 It is an interpretation that deserves serious attention. One gets the impression at times that retreats are a trifle too volun-taristic, somewhat too impersonal, too separated from prayerful union with God. Do not many work out resolu-tions, make plans for the future, form new particular examens--all.quite independently of formal prayer? Of course, once we have made the resolutions and plans, we offer them to God, ask His grace to fulfill them, and so forth; but the resolution making process itself remains basically rounded-off in itself, shut off, completely (as it were) "our.own." Often we are n6t open to God during the process itself. "God, what will You have me do? What do You want of me?" Such an approach would open us to God within the very resolution making process. The latter would become, quite literally, a search for the will ~ See especially Gaston Fessard, S.J., La dialectique des Exercices Spirituels de Saint lgnace de Loyola (Paris: 1956) and August Brun-ner, S.J., "Die Erkenntnis des Willen Gottes nach den Geistlichen 3O0b u(n1g9e5n7 d),e ps ph. e1i9li9g-e2n1 2I.g Sneaeti ualss oy othne Lboibyloiolag,r"a pinhy G geivisetn u bnyd FLaethbeernll,l lv].[ Rahner in his footnotes, especially on pages 305, 312, and 313. o[ God. The dialogue with God would begin immediately (not merely after the formation of resolutions) and at a much deeper level of the indiyidual's personality. There would be (to use Browning's words) "no spot for the crea-ture to stand in," not even his good resolutions. For we are creatures in everything. We serve God only through His gift to us. He alone knows how we can serve Him as individuals with a radicality of dedication and surrender. He alone can break into the hard core that "protects" the inner core of a self and there touch us and so awaken us to life. It is possible and all too easy to form plans serving God which, although good, do not get down into the real self, do not take hold. of the Whole person, and which, when completed, contain the d.anger of being something "outside God," something strictly our own. To avoid this danger the use of the rules for the discern, merit of spirits in the second time to making an election can be of fundamental importance ~ind help. The Discernmt, nt o] Spirits VOLUME 20, 1951 281 WILLIAM H. QUIERY, S.J. Courage and Counseling William H. Quiery, &J., writes from Cam;, pion House, B29 West 108th Street; New Yolk 25, New York. REVIEW FOR RELIGIOUS 282 Nothing has quite the' force to convince us that we are human as the phenomenon of fear. And nothing can ap-pear to be so ridiculous. Bruce Catton, in his account of the early years of the Civil War, Glory Road, records an amusing incident of a panic-stricken squad of Union troops put to flight by a rumor of a Rebel~breakthrough some miles ahead. As the men ran in disorder past a farm-house, a calm old lady sat on the porch enjoying the spectacle. The soldiers were almost out of their heads in the grip of mob hysteria, and the woman stood up and called to them, "What in the world are you boys running from? They're only men!" The soldiers had no answer for the jibe, of course. Each of them knew that he wasn't acting with cool reason at the moment. The enemy hadn't been seen and counted and a quiet estimation made of their striking force. The Northerners were simply running, that was all. It was the best they could do at the time. Terror had them by the throats. All the unknowns were jumbled and lumped to-gether and blown up into something like that horrifying ghost that children see leaning over their beds at night. That's what was chasing the squad of Yankees. Most of us have little trouble understanding this sort of panic because we have found ourselves in somewhat sim-ilar circumstances, in the grip of unreasonable fears and emotions. Everyone is acquainted with worry and anxiety and tension, at least of a minor sort: the "formless fears" of C. S. Lewis. What makes such fears particularly mysterious and exasperating is the fact that frequently.! enough we are fully conscious that there is nothing to be anxious about, or certainly nothing in the situation that calls for quite the emotional response we find ourselves giving it. We wonder where our courage is at times like these.' Yet strange to say, we have not lost our major life-ideals in any way: We would rather die than desert our cause, and we would never calmly choose to be traitors no mat-, ter what the threat. Still we find ourselves unnerved by ~' / a set of circumstances of small moment and reacting childishly while we know we are not childish at heart. And I am not speaking here of a. problem which i consider to be a specifically religious one.~.It would not be correct to say that there are special threats in the re-ligious or ,priestly life viewed in its spiritual aspects. For our consecration to God is nora gamble. On the contrary, vows are m.eans of making perfection of life more easy and secure. ~One. of the purposes of the vows, according to St. Thomas, is. to eliminate the "main 6bstacles to a perfect love and service of God, to,guarantee, as.much as is pos-sible on this earth, a secure hold on some of the most powerful spiritual means the Church knows of. If we are subject to worries and fears.of variou~ ~.kinds to a somewhat greater extent, than ordinary people, the reason is probably the simple fadt that we have taken owa rather ambitious form of life, that otir aim is high, that we make a more self-conscious effort right from the beginning to fill out and make use of our share of human talent. Our.,counterparts on the :non-religious level are the~politicians and the doctors and the scholars, yes, and those bent on heaping up a material fortune. It ivwith this group that we might find a compai~able level of tension~ anxiety, and worry: From this point of view, then, we, should not be sur-prised to discover that part Of the price of our spiritual ambitions will be some sort of, interior susceptibility to inner conflicts and phobias.~But we have far more reason for trying to control and limit our anxieties and fears ~ttian~ have other ambitious people. Out,target is not an earthly one, but the glory .of God and the sanctification of men. It will be a'great loss if we are kept from that. The panic of the Union troop was not a logical and calculated response to a threat, and this is the case'.with human fears generally.oOur responses are seldom exactly what they should be; and I am not referring to any sort of psychotic or compulsively neurotic reaction, but~just to the "off-balance" emotional reactions that perfectly normal people experience. For iristance, there is nothing unusually abnormal! in a religious who is worried, even greatly~ worried, abouf some truly risky situation: whether,~f0r example, a certain studefit should be. expelled for the good of the others or for the relief of the teacher. The trouble b~gins, though, when the legitimate and reas'6n~able worry develops into a permanent hnd troUblesome, anxiety that louvers his ef-ficiency and impairs the effectiveness, of his work. It is perfectly normal and rational to' experience the sensation of loneliness when one actually is ;ilone. The presence of God, for. the ordinary person, simply does + + + Courage and Counseling. VOLUME 20, 1961' 283 ÷ ÷ ÷ w. H. Qulery, s.l. REVIEW FOR RELIGIOUS 28~4 not compensate for the absence of human companionship. Holiness does not change the social nature of man. But loneliness becomes an unreasonable thingwhen it carries us into a paralyzing depression despite all we do to pre-vent it. Such self-pity is not deliberately chosen. We not turn it on as we might a TV set. We should not be surprised, then, if it does not fade out with a simple flick of a switch. The ambitious role we have chosen in life often calls for public service. Religious frequently work in the public eye, teaching, lecturing, or representing their group in panel discussion or at a civic council of some kind. Every normal person will feel some sort of nervous excitement or self-consciousness in public appearances, particularly at first. But these normal emotional reactions can become unreasonable bullies. They can scare us out of our job and our vocation altogether; or, what is bad enough, ruin our performance. Nor does it satisfy us to say "God will supply" and done with it. We are not entitled to leave things to God until we have exhausted all our ordinary resources and our ingenuity as well. In action, it is a good rule to act though everything depends on our own work (as though God will not supply), provided we pray as though every-thing depends on .God. Other instances of normal emotions which get out hand are easy to find. To hesitate makes sense when much is at stake and when we are :all too conscious of our falli-bility. But excessive hesitancy and indecision can sap strength and waste our time. Again, discouragement an .understandable thing in view of our daily failings; but unfortunately this very subtle and dangerous emotion (Is it not a form of fear?) can grow into a sentimental resignation to mediocrity of a ruinous kind. Again, sense of guilt is common and healthy, scruples a torment-ing excess. Embarrassment is everyone's lot at one time another, but a perrilanent timidity is usually a limita-tion. All of us feel emotion at times; almost all suffer from excess of it at least occasionally. Under stress we feel con-fused. Some exasperating inner battle is'going on and must bear.it at least for a time. It is on such occasions, when we have only a blurred view of our value scale, that we make hurried and faulty decisions. If the instances emotional pressure are froequent, we may find ourselves regularly ,doing quite childish ,things. We know what right, but by a weird subconscious illogic, we do not feel that it is the right thing to do---at least not ~his time. We know we should not be timid or unnerved or so worried' as we are. It may even be clear to us that our state of mind is ridiculo~us, that we will laugh at ourselves later on. But at the time, it does not ]eel ridiculous at all. 'It is not a laughing matter. The philosophers can explain it all to us in technical terms. The mind, the); say~, exercises only political con-trol over the emotions. But what concerns the average person most is what in the world [o do about it.'What kind of interior politics will get the constituents back, into line? Prayer and the sacraments, mortification, sublima-tion, distraction, advice-seeking, rest--alL.of these we en-list in our cause and still we find ourselves over-reacting to minor threats, slipping into unreasonable depression, or harrassed by toll-taking inner unrest. Courage alone is not the cure. Nor,:in fact, can we-talk of a L complete cure in this world for this weakness in our make-up. A cure will only come in heaven with the restoration of the gift of integrity which the first human being lost for the whole family that follows him. A partial solution to this type of problem may very well be counseling--and that is.the burden of this article--but not just any kind~ of counseling will help. These are cases where information is not lacking--the sufferer ordi-narily knows the pertinent facts or at least knows where they can be found and so there is very little to be gained in having them told to him all. over again. And since the person's desire to get over the problem is very great to be-gin with, the type of counseling which includes strong urging on the counselor's part is .likewise of little use. Now this particular area is one that the so-called "client-centered" or "non-directive" or "self-directive" counseling is admirably suited to take care of. In practice such coun-seling has been found to help with many kinds of prob-lems, from normal everyday decision-making to the give-and- take of classroom discussion, from the troulSlesome minor f~irs we are discussing here to more serious per-sonality conflicts. Client-centered counseling is by no means a modern in-vention. In fact, some Catholic authorities claim that it is very similar to the approach'bf som~ traditional spir-itual directors. However, a new surge of interest has taken place in the field since the earlg. 1940's. Responsible for much of this new interest is Dr. Carl Rogers. His bobk, Client-Centered Therapy (New York: Houghton Mifflin, 1951), is probably the most important book in the field today. In 1952 Reverend Charles A. Curran of Loyola University, chicago, published his well known book Counseling in Catholic LiIe and Education (New York: Macmillan, 1952), in which he demonstrated the relation of such counseling to Thomisti~ psychology and ex-plained how these psychological counseling skills can be 4- Courage and Counseling VOLUME 20, 1961 ÷ ÷ ÷ w. H. Q=,iery, s.1. REVIEW FOR RELIGIOUS 286 applied to specifically Catholic problems. This book is still the standard Catholic~ treatment of the matter, and though directed primarily to psychologists, would be valuable reading for anyone interested in learning more about the subject. . In the past fifteen years the seeds sown by these write

Issue 13.6 of the Review for Religious, 1954. ; Review for Religious NOVEMBER 15, 1954 Xaverian Pioneers . Brother Alois Address to Mothers General Arcadio Larraona ' Psychology .and Judging Others . Just November~r Always7 . Sister Mar~ Joseph N. Tylenda News and Views Book Reviews Communications Questions and Answers A Good Superior Index for 19S4 VOLUME XIII NUMBER 6 REVIEW FOR RELIGIO.US VOLUME XlII NOVEMBER, 1954 NUMBER CONTENTS XAVERIAN PIONEERS---Brother Alois, C.F.X .2.81 SOME SPECIAL PUBLICATIONS . 289 A GOOD SUPERIOR . 290 VOCATIONAL LITERATURE REQUESTED . 296 ADDRESS TO MOTHERS GENERAL-- Most Reverend Arcadlo Larraona, C.M.F. 297 OUR CONTRIBUTORS . 305 FATHER LARRAONA'S ADDRESS. . 306 FAMILY DAY . 306 THAT 'JUDGING OTHERS' HABIT IN THE LIGHT OF MODERN PSYCHOLOGY~ister Mary, I.H.M .307 NEWS AND VIEWS-- American Founders' Series; Congress in Canada; Notre Dame, 1953 310 JUST NOVEMBER---OR ALWAYS?~oseph N. Tylenda, S.J. 311 COMMUNICATIONS . ~ . 315 BOOK REVIEWS-- The Promised Woman; Pio Nono; These Came Home; Mediaeval Mystical Tradition and Saint 3ohn of the Cross . 317 BOOK'. ANNOUNCEMENTS . 321 NOTICE FOR PUBLISHERS . 324 QUESTIONS AND ANSWERS-- 31. Establishing Dowry after Solemn Profession . 325 32. Plenary Indulgence "in the form of a Jubilee" . . 325 33. Relatives on General Council . 326 34. Mistress of Novices as General Councilor ." . . . 327 35. Retaining Office because of New Constitutions . 327 36. Books on Obedience . 328 INDEX FOR 1954 . 332 REVIEW FOR R~LIGIOUS, November, 1954. Vol. XIIL No. 6. Published bi-monthly: January, March, May, Ju!y, September, and November at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter January 15, 1942, at the Post Office. Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Augustine G. Ellard, S.J., Adam C. Ellis, S.J. Gerald Kelly, S.J., Francis N. Korth, S.J. Copyright, 1954, by Adam C. Ellis, S.J. Permission is hereby granted for quota-tions of reasonable length, provided due cre~tit be given this review and the author. Subscription price: 3 dollars a year: 50 cents a copy. printed in U. S. A. Before writing to us, please consult notice on Inside beck cover. Xaverian Pioneers Brother A1ois, C.F.X. THE motto ,,o,f the Xaverian Brothers, Concordia res parvae crescunt--by harmony little things grow"--has been so perfectly fulfilled and demonstrated in [the history of the con-gregation that it is difficult to signal out o,ne Brother who was in any large way responsible for the growth ~f the order. It had no Saint Francis or Saint Bernard to attract !followers by the very force of his magnetic sanctity, no counterp.art of Mother Cabrini or Saint Teresa to solve financial difficultie~ with a holy wizardry and bring forth numerous foundations at ithe touch of his wand of faith. Theodore Ryken (Brother Francis Xavier), the founder of the institute, was indeed a man of gr~at holiness and of the deepest faith. To him alone must be the hqnor and glory for hav-ing conceived the idea of the Brotherhood land having brought it into actuality despite difficulties that wer~ unusually great even when compared with the hardships religio~,s founders have gener-ally met. But it cannot be said that he large!y influenced the growth of the congregation. In the plan of God tl~e very existence of the new foundation was insecure as long as Brother Francis Xavier ruled it and it became firmly established onl~r after BroW:her Vincent had succeeded him as superior general. The growth and spirit of the congregation can really be accredited only to a cooperative ef-fort. Down through the years and even n'ow it has been and is difficult to select many Xaverians who stan~d out from the others. Yet the body religious has achieved a certain prominence and has developed a particular spirit of~ Which it can be proud¯ Still it cannot be said that like a spiritual Topsy the Xaverian Brothers just grew. In this centennial year ih America the members of the congregation pay tribute not only to~ the group but also to some specific predecessors¯ And characterlstxcally most of the honor ~ . goes tO tWO heroic souls who were outstanding for neither their learning nor influence nor high positions no~ great achievements but only because they were holy, humble, obedi,ent, and loyal: Brother Francis Dondorf and Brother Stephen ~Sommer. To understand these men we must re)giew the not-too-well-known story of the foundation of the congregation. Theodore James Ryken was born in Elshout, North Brabant, 281 BROTHER ALOIS Review for Religious Holland, in 1797. Left an orphan at an early age he was brought up by a.pious uncle who instilled into theboy's character a great zeal for souls. He seems always to have been drawn to the work of Christian education, for he worked in his native land as a cate-chist and a lay.teacher in an orphanage. In 1828 Mr. Ryken entered th~ Trappist monastery at Stras-bourg, France, but in 1829 the monks there had to disband and abandon their monastery because of the anticlerical laws of the time. He did not choose to return to Holland for a long period, however, fo~ in 1831 he journeyed to America, planning to act as a lay cate-chist in this country. What he did during all of his three-year stay in the United States has not been completely established. We do know from extant letters that he spent at least three months work-ing with the renowned missionary Father Stephen Baden among the Potawatomi in the area around what is now South Bend. In private papers left by Brother Ignatius, th~ founder's first' disciple, we learn that Mr. Ryken supported himself at one time by work-ing as a porter on a lumber barge, carrying planks from dawn until dusk; at another time he sold oil as a street peddler in New York City. At still another time he served as an attendant on a bishop, probably Bishop Edward Fenwick of Cincinnati. In private papers that he left Brother Ignatius sums up this period thus: "Though his vicissitudes were many and great, he still took delight in structing those about him in the truths and practices of our Holy Religion whenever a favorable opportunity presented itself." The Founding Seeing the great need for Catholic teachers, Mr. Ryken con-ceived the idea of a brotherhood devoted to this work. He returned to Belgium and laid his plans before Bishop Boussen of Bruges. The latter favored the idea but seems to have required the founder to get the approval of the American bishops, because in 1837 Mr. Ryken again went to the United States for that purpose. In six months he had obtained letters of. approval from seven members of the American hierarchy and several prominent priests and he re-turned with these to Europe. He journeyed to Rome and from Pope Gregory XVI he obtained a blessing on his p~oposed foun-dation. He then went to Bruges, secured the necessary episcopal approval, and entered the novitiate of the Redemptor!sts at Saint Trond to prepare himself for his work. At the end of his probationary period the Redemptorists re- 282 November, 195~ XAVERIAN PIONEERS ported.favorably on Mr. Ryken's fitness, and on June 5, 1839, he established himself in a house on Ezel Street in Bruges and began to seek disciples. This date is celebrated as Fo'undation Day. But for a year Mr. Ryken was a founder without an order. Then on June 9, 1840, one, Anthony Melis, joined him and, as Brother Ig-natius, was always considered by the founder as his eldest son. But growth continued to be slow; in 1842 there were seven members, in 1846 only ten. In the original plan he drew for the foundation of the order, Mr. Ryken had innocently written: "Ten or twelve months after the foundation of the Congregation in Belgium, one of the Brothers is to proceed to America to prepare the house, buy ground and ar-range everything for the arrival of the first Brothers sent to Amer-ica . " Those "ten or twelve months" were actually to extend to fifteen years before the aim of the order could begin to be realized, but in the long meantime Ryken's faith, courage, and determination wavered not a bit. Brother Ignatius gives us a picture of the destitution the little group endured. "House furniture of any kind and the merest home comfortg were luxuries they enjoyed not. Even the very necessaries of life were sometimes wanting. The floor was for some time their only bed, old clothes their covering; an old deal box, their table; old bed-sheets, their curtains; and an empty, stove their winter's warmth." The founder made shoes to. obtain some income but for the most part they existed entirely on charity. They lived in an unpaid-for house hourly expecting eviction. The free school they opened in 1840 prospered but only added t.o the financial burden. Bitter criticism and strong opposition even from quarters where they had a right to expect encouragement added to the difficulties. Yet the band did grow. Another primary school was opened at Bruges and men were sent to a normal school at Saint Trond for professiohal training. In 1848 a school was opened in Bury, England, not to take the place of the American mission but be-cause Catholic education in England at that time was a true mis-sionary work and because the Brothers could improve their English there before being sent to America. In 1853 the Bishop of Louisville, Kentucky, Martin John Spalding, visited the Bishop of Bruges and through him met Brother Francis Xavier Ryken. Learning of his desire to send men to the United States, the Bishop contracted then and there for six 283 BROTHER ALOIS Reoieto [or Religious Brothers to teach in the parochial schools of Louisville. But when the Brothers reached Louisville they found that all their previous training in enduring hardships, and more, was needed to withstand the difficulties they encountered in the new country. Here they met a new kind of opposition, bigotry. Anti-Catholicism, instigated and spread by the "Know-nothings" and members of kindred organizations, was strong and active. In Louisville the fanatics who a year later, on August 5, 1855, were to instigate the terrible riots that resulted in the butchering of twenty-two Catholics and the burning of numerous Catholic homes, were thoroughly aroused by the coming to the city of these six mysterious-looking foreigners. Reports were circulated and even published in the news-papers that these men had come to train up an army to wage a bloody war on Protestants, that they had ammunition and arms stored in" their school. A thorough search of the place was demanded. After hiding their altar vessels in a cemetery, the Brothers dispersed. and lived a while with private families. Only after their school and living quarters were ransacked and the utter simplicity of their mode of life was proved to even the most fanatic opponent, could they reassemble. In contracting for the Brothers' services, Bishop Spalding had agreed to pay one hundred and thirty dollars a year for each Brother. This proved to be too little and it was impossible to get more; hence after four years the Brothers had to be recalled. But because funds were not available for passage for all and because--so tradi-tion goes--they were the most expendable, Brother Francis Don-doff and Brother Stephen Sommer were left in Louisville. Brother Francis That Brother Francis Dondorf was a Xaverian Brother was a miracle of grace--a flood of grace that attracted him to a very unat-tractive institute when he could have joined many more promising ones, and which maintained and developed that attraction when even the congregation itself misunderstood and rejected him. He was born in 1816 in Aix-la-Chapelle. His family was well off; his home and school training were good. At twenty-six he held a good position in the post office of his native city. But his heart was not at rest and he prayed for light to know what God had in store for him. Always most devoted to the Blessed Sacra-. ment, he was accustomed to make a visit when he passed a church. One day in 1842 on leaving the Cathedral of Aix-la-Chapelle after 284 November, 1954 XAVERIAN PIONEERS one of these visits he struck up .a conversation with another man leaving at the same time. This was Brother Ignatius, Theodore Ryken'g first disciple, sent by him to Catholic- centers to seek re-cruits. As a result of this providential meeting, Francis Dondorf shortly after presented himself to the founder seeking admission to the new congregation. He was accepted and, following a pro-bationary period of a year and a half, received the habit on Easter of 1844. For two years Brother Francis attended the normal school at Saint Trond but was recalled then because of a shortage of teach-ers at Bruges. With Ryken and nine others he pronounced his temporary vows on October 22, 1846, but. when these vows ex-pired he was considered by the founder to be unsuitable for the life and told to leave the congregation. What later proved to be char-acteristic unobtrusiveness in community had been taken as morose-ness; what was only inexperience was judged to be lack of ability in the classroom. Grief-stricken, but with a wonderful courage and an unslackened devotion to and love for the congregatio.n, Fran-cis Dondorf returned home. Resolutely he enrolled at the normal school at Langenhorst in Rhenish Prussia to fit himself for his chosen and determined vocation. Two years later, without previous arrangement, he presented himself again to the founder for readmis-sion. He was accepted and pronounced his perpetual vows on De-cember 3, 1853. The next July he was chosen as one of the pioneer band emigrating to America. Brother Stephen Brother Stephen was born andreared in Attendorn, Westphalia. At fifteen he was apprenticed to a tailor and after four years took up that trade in Muenster. Attracted to youth work, even then, he formed a club for the young men of his area. He interested others in the work and they formed similar groups in other cities. Their achievements came to the attention of a priest, Father Adolph Kolp-ing, who offered to take over the direction of the work. The well-known and widespread Kolping Institute grew from this beginning. A chance reading of a newspaper story of the taking of vows by the founder of a new education society,in Bruges was the instru-ment of grace that awoke in Stephen Sommer a desire to make a like immolation of himself. He pondered the decision prayerfully for a year and at length applied for admission. He was accepted and arrived at Bruges on December 8, 1848, a very significant.date in view of his deep love of and abiding devotion to Our Blessed 285 BROTHER ALOIS Revleu~ for Religious Mother. He received the habit on April 2, 1850, and pronounced his vows on February 2, 18521 A man of great humility, Brother Stephen at first gave no ~n-. dication of the keen mind he possessed and was put to work as a tailor. The discoverer.of his intellectual ability--so the story goes-- was by one of those incidents that seem to be repeated in the histgry of every religious order. He was scrubbing a floor one day when two Brothers who were unable to solve a mathematical problem asked him jokingly whether he could help them. He arose from his knees, quickly and nonchalantly solved the problem, and returned to his menial work. When Brother Francis Xavier was informed of the incident, Brother Stephen was enrolled immediately at the normal school. In 1854 he was not chosen to accompany the band that set out for America but in 1856, when one of the original six died in Louisville, Brother Stephen was sent as a replacement. However, after Brother Stephen had left Bruges, the founder had written to Louisville recalling two of the men. The letter ar-rived before Brother Stephen and when he got there he found only three where he had expected five. Then, in 1858, because of the im-possibility of getting an increase in the annual, salary, two more Brothers were recalled. Brother Stephen and Brother Francis were assigned to Immaculate Conception school. They took up their abode in two small rooms at the rear of the classrooms and settled themselves to carry on in the face of any difficulties that could present themselves and for as long as obedience required them. For two years these valiant souls held the fort alone. Both humble, quiet, prayerful men, they must have been a pleasing sight in the eyes of heaven as they went through.their daily spiritual ex-ercises, did their househoId chores, cooked and ate their meager re-pasts, prepared their lessons and taught their classes. Heroically ig-noring every cause of discouragement; steadfastly resisting those who tried to persuade them to cast themselves off from the European foundation, which was precarious in itself and so very distant, and to join the priesthood or another band of Brothers; humbly living on the charity of a kind curate of the parish, they kept burning the flame of Xaverianism in America. In 1860 the pastor of Immaculate Conception parish visited Bruges to try to obtain an addition to the.community of two which was doing such fine work at his school. Brother Francis Xavier had by this time handed over the reins of government of the congrega- 286 No~embet', 1954 XAVER/)kN PIONEERS tion. By offering a salary of two hundred and fifty dollars a year instead of the one hundred and thirty, the priest won Brother Vin-cent's, promise of eight more Brothers; and soon these set out for the new land. It does not require much power of imagination to picture the joy of Brothers Francis and Stephen when they were again united with their Brothers in Christ. God was good, their faith had been justifie!! As His instruments they had labored as He saw fit, and great things could now come of His work. Of course a great new day did not dawn bright and clear at once. The Brothers still had to undergo numerous hardships. The ten of them, with several additions that came later, lived in ex-tremely cramped and poor quarters for four years. Knowing that financial conditions in Bruges were worse (in twenty years not a cent had been paid on the mother house), they made every sacrifice to save. Their usqal lunch was coffee and bread with molasses. They fasted on non-school days. Ultimately they were able to send to Brother Vincent the money needed to establish the congregation firml~ in its birthplace. On March 19, 1861, Michael Sullivan (later Brother 3oseph) entered the congregation as the first American postu-lant. 3ohn Quill (Brother 3ohn) entered before the year was over and others followed. Never startling, the growth nevertheless con-tinued steady. Brother Francis lived thirty-two years in religion; Brother Ste-phen sixty-six. They both had terms as novice master, but in those days that was hardly more than a side line. Brother Stephen, for instance, besides being novice master, was house tailor and a full-time teacher, too! They were both very successful teachers in class and in community. But it was their example as religious that, as far as we can judge, bad its greatest effect and for which they are held most in esteem in the congregation today. Closing Years Brother Francis was a stern character. One of the Brothers who taught with him as a young man tolff how, as they walked the half mile to school every morning, Brother Francis would ask him how he intended to teach his classes that day, would give him valu-able suggestions on the lessons, and supply him with anecdotes on 'the subjects involved. As a man of prayer and recollection he spoke only when good would be the result. In fact the Brother used to tell how a little, boy who had frequently seen them pass hollered one 287 BROTHER ALOIS Review for Religious day: "Look! that old man and his son never talk!" In class he was a model of efficient activity. Outside of class his only pleasure was in more work. On both Saturdays and Sun-days he gathered his boys for Mass just as he did on school days. The only difference was that Sodality and games rather than classes filled in the remaining time of the week-end days. He possessed a. good voice and delighted in teaching the boys hymns and songs, not.for the music's sake but because he loved the hymns and had a fund of songs that inculcated virtue and lauded goodness. Brother Francis, we are told, grew always in that love and de-votion to the Blessed Sacrament which we saw was the occasion of his first contact with a Xaverian Brother. In chapel he was an inspiration to all; after Holy Communion so rapt in love was he that he almost seemed to be in ecstacy. In. singing hymns the deep devotion of his soul was evident in his sincere voice, his intense expression, in the tears that frequently flowed down his cheeks. The Blessed Sacrament was the core of his existence, and the Brothers spoke often of how their own devotion to the Eucharist increased through just living with him. Like Brother Francis, Brother Stephen had a passion for work. A little man, weighing less than a hundred pounds, he nevertheless was always active. Even at the age of eighty-six he was the treasurer and bookkeeper for the large community in Louisville; he had charge of the bookstore of the high school and was tailor as well--"tailor" meaning not only that he repaired all the Brothers' clothing but made their habits too. This latter duty he had for fifty-one years in Louis-ville, Performing the tasks far into the night after a full day of teach-ing, paper-correcting, and lesson-planning. He was tenderly devoted to our Blessed Mother. One had only to see him recite her rosary or say her office to realize his heart was consumed with love for her. It is said that at the mention of her name such a look suffused his face that one would think he really saw her in glory. Brother Stephen possessed an excellent memory until the time of his death. He was extremely modest, refusing always to acknowl-edge he had done anything great in the obedience he had performed. Above all he was humble. Even as an old man past eighty, when-ever he thought he had been uncharitable to another he would kneel in the dining room before meals and publicly accuse himself and ask pardon of the one he thought he offended. Scrupulously conscious 288 No~ember, 1954 X&VERIAN PIONEERS of his vow of poverty, he opposed any innovation that smacked of luxury or worldliness. Even on his deathbed he was so distressed at the use of an electric fan which the Brothers rented to offset the terrible Louisville heat that it had to be sent back. He. objected, too, to a screenthey put in the window, fearing he would suffer in p,ur-gatory for the softness it indicated. He wanted to die as be had lived, a poor man of prayer. And so he did, breathing his last on September 19, 1911, revered by all as a saint. Brother Julian, the historian of the American Province of the Xaverian Brothers from whose work most of the information here is taken, fittingly sums ~ap the work of these two pioneers: "With the knowledge of saints, Brothers Francis and Stephen knew that God works silently and slowly: that perseverance in a cause, holy in itself, must bring success in time if faith but dominates the works. Today proclaims that they were right; and the present success and standing of the Community in AmeEca may be traced to these two holy men, who had naught but faith to sustain them, but hav-ing that had all that was necessary." (Men arid Deeds, by Brother Julian, C.F.X. [Macmillan, New York, 1930], p. 20.) SOME SPECIAL PUBLICATIONS Some twenty years have n.ow elapsed since Father T. L. Bouscaren, S.J., pub-lished the first volume of Canon Law Digest. The purpose of this work was t~ present the busy priest with all the official decisions on matters pertaining in some way to the canons in the Code of Canon Law and to present these in readable Eng-lish. The material was arranged in the order of the canons, and everything w~is carefully indexed and--wherever useful-~cross-indexed. After the publication of Volume I, supplements were published periodically: and finally, about ten years after the appearance of the first volume, the second ~,ol-ume was published. This second volume contained not only the material of the supplements but other new material as well. It is a pleasure for us to announce that Volume III of this interesting and valu-able collection of documents is now available. (Bruce: Milwaukee, 1954 Pp. xii+ 762. $11.) A special feature of this new volume is that it contains cumulatioo "indices, both chronological and general, of all three volumes. For religious, in par-ticular, we might note that the present volume contains the complete texts of the Allocution of Pope Plus XII on the religious life (Dec. 8, 1950), the quinquen-nial report, and the annual report. It also contains the text, without the foot-notes, of the Apostolic Constitution Sponsa Christi, together with the "General Statutes for Nuns" that were included in the papal document and the Instruction of the Sacred Congregation of Religious "for putting into practice the Constitu-tion Sponsa Christi.'" These are merely indications of the valuable material con-tained in the present volume of Canon Law Digest. (Continued on Page 306) 289. A ood perior ]N our March number (.pp. 61-62) we suggested that superiors and subjects pool their experiences regarding things that they had found to be of genuine help in the proper governing of a religious community. Response to this suggestion was very slow; and even up to this time we have hardly begun to get what we really wanted. Yet we have had some responses: one in the form of actual experiences, and two in the form of suggestions to print por-tions of notes that were found to be particularly helpful. We are publishing these now, with the hope of stimulating further re-sponses. A. Tributes of~ a diocesan communitg to a former superior general: Two years ago death claimed one of our sisters. She had been ~uperior general (for twelve years), mistress of novices, and a local' superior in our young diocesan community. We .asked our sisters to send us tributes to c6mpile a memory book, to be signed or not as preferred. ~ The traits that made this sister a successful superior, to judge by frequent mention in the tributes, were: Her kindness and under-standing, her personal interest in each individual, her respect for con-t~ dences, her punctuality and observance of rule, her sense of humor, her personal neatness. The following are some extracts from the sisters' tributes: "She was always keenly interested in every detail of the mis-sions, and she never forgot to ask about any of our dear ones at home who were iII or unfortunate. How she could remember about such details was amazing when one recalls how busy and overbur-dened with cares she was, and it shows the love and tenderness of her heart. "No matter how busy Mother was she wa~ always ready to listen to any 6f us--at any hour--when we approached her with problems and difficulties. Her words of comfort and encouragement have helped man~ a one over trying times. When an apology was made for taking up her time, she said, 'My time is for my sisters first of all.' " . . . "For various reasons Mother will ever be an inspiration, to me. Her great spirit of self-forgetfulness, her resignation and calm-ness in meeting with trials, and her great courage in facing diffi- 290 November, 1934 A GOOD SUPERIOR culties will be an incentive to all the sisters who wish to imitate her virtues ahd to some extent her great zeal for the honor and glory of God. "Her love and admiration for perfection in church music and singing will also be an inspiration to the sisters who appreciate the privilege and opportunity of practicing or teaching sacred music and liturgical chant. "Mother fully understood the meaning of the words, 'There is a time for work, and a time for play,' for she ever took a keen interest in the sisters' recreations, adding much to them herself. Indeed, her cheerfulness and hearty laughs would help make a sister forget her little trials and helped many a one to go back to her duties with new courage and vigdr." . . . "Nothing was too small for Mother's attention and consider-ation. When a sister had any kind of problem, she could feel that Mother would be sympathetic and would tell her candidly what she thought was best. She always showed the greatest prudence and discretion in each individual case and did not attempt to destroy what God and nature had begun, but tried to build upon it and perfect it." . . : "Mother was a shining example to us. In all her trials she set us an example to smile an'd be cheerful no matter what troubles we had. She practiced a holy resignation and child-like trust in God. It-was when the angel of death visited us and took from us one of our family that she showed her true spirit of charity and sympathy. In her conversation she would talk to you just the same as if they were her own." . . . "What I liked most in Mother was her interest in each siste) and her work. She was always ready and willing to listen to a tale of woe and sometimes made you laugh at. yourself. Her love for Our Lord in the Blessed Sacrament was clearly shown in the manner in which she prayed; and to listen to her read the medi-tation aloud was a real incentive to devotion to all." . . . "Thoughtfulness is a virtue that everyone admires. I think Mother's life Was a shining example of thoughtfulness. She never forgot nor overlooked the simple, little things. She seemed to take a personal interest in even the unimportant things about the sisters' life. She always remembered to ask about loved ones who were. absent or ill. She never gave the impression of being too busy with more important things to bother with a.ny sister's small worries. 291 A GOOD SUPERIOR Rewiew [or Religious "Her meticulous observance of the rule was ever a source of' admiration to me, while her soul-searching gaze filled me with awe and reverence." . . . "Mother had a most profound respect, for the encyclicals of the Holy Father; and her thoughtful treatment of all employees estab-lished good customs in the community. A man who had ~vorked for her years ago made the following statement: 'When I began working for the sisters I came in a borrowed suit; Mother bought me a shirt to go on duty. She had confidence in.me; she taught me to have confidence in myself and made me feel that I could be a success in life if I really wanted to be. I hope I will always feel that she would be proud of me.' " B. From the notes of a priest, experienced as a superior and retreat-director: 1. Obedience:- Superiors interpret the will of God to their subjects: this is a fundamental tenet of the religious life. When speaking to subjects, therefore, we always insist on the necessity of both exterior and interior obedience. But when speaking to su-periors we must insist on this: "Since your subjects must see ir~ you the representative of God, see to it above all tbing~ that you do not make this unreasonably difficult. Your conduct should be always edifying and above reproach, and your orders should be such as you have prayerfully concluded to be the will of God, not an ill-considered whim of your own. Christ said to Pilate: 'Thou wouldst have no authority over me if it had not been given thee from above'--meaning: the authority you have is not to be used independently, at your good pleasure; but it is given to you by God as a sacred trust." 2. Primac~j of the spiritual:--The chief duty of the superior is, in and through his government, to maintain the spirit of the institute, the .faithful observance of the Rule, so that he can hand on to his successor a community which has suffered no diminution of the religious spirit as embodied in this particular institut6. For this reason the superior must know the Rule thoroughly, the written rules, their implications, the tradition of the community; consequently he should fre~quently meditate upon the RuJe in his' mental prayer, endeavor to pentrate the mind of.the founder, whom he should look upon as one inspired by God to lead souls to per-fection along this .particular path. This maintenance'of the religious spirit is particularly difficult 292 Nouember, 1954 A GOOD SUPERIOR in our times. A revolution is going on, not'only in politics, art, and industry, but aIso in the moral outlook of men. There is a revolt against tradition, against submission, a craving for ease and comfort, for independence in judgment. Parental authority is at a low ebb. Men are eager for news, for sights and sounds. Calm of spirit, control of the imagination are diffcult; worldliness is in the air we breathe. Hence mental prayer is extraordinarily diffcult. Self-denial, "a desire to have less rather than more," is ~qually difficult. Even if these thingsare acquired in the novitiate they are apt to be a mere veneer that does not wear well amid the worldli-ness of modern life. Yet it remains true that the two props upon which the spiritual, and therefore the religious, life ,rests are prayer (chiefly mental) and penance (self-denial). Without these there can be no religious spirit. Therefore in his government the superior must see to it above all things that the spiritual life is in a flourishing condition. The spiritual life is not self-sustaining. It is kept alive and vigorous' by the constant, faithful, .daily use of the means, which are the spiritual exerdses prescribed by rule and custom. Therefore, again, every superior, in the interests of his own government, and in the highest interest of the institute, must see to it as a sacred duty that each and every one ot: his subjects is given the full time each day to attend properly to his spiritual exer-cises. No superior may, in conscience, assign such an amount of work, or such hours to a member of the community that the orderly performance of the community spiritual exercises becomes habitually or even frequently impossible. The call to the religious life is a call to religious perfection, first and foremost, and only secondarily to perform a certain kind of work to which this community devotes itself. 3. Interest in ~lounger members:- The training of young re-ligious is not completed when they leave the novitiate. Their ear-liest years in the active labors of the community may make or mar their whole future career as religious. All too often they are left more or less to their own devices, just as long as they do their work well. A good superior should be per,sonally concerned in furthering the development of the religious spirit in these young religious. I. 4. Interest in lagt brothers and s~sters:- Also, of special con-cern to the superior should be the lay brothers or sisters, those who do the housework. They and their bard work are sometimes not 293 A GOOD SUPERIOR Reu2ieu2 For Religious sufficiently appreciated by others. The superior should, try to hav~ first-hand acquaintance, with their peculiar difficulties, "and should see to it that they baye sufficient time for their spiritual exercises, that they get their regular periods of recreation, that they get suf-ficient rest, and that their living and working quarters are ~ade attractive and hygienic. 5. Interest in the whole communit~!:- A superior should not be absent too frequently from the community, and never for long periods. His subjects should know that be is around, keenly" and intelligently interested in all the departments of the house, and, though never snooping, .yet has his eyes open to observe what is going on. The members of the community should know that at certain hours, at least, they can always find him in his room or office, where he is easily approached (without any red tape) and ready to discuss their problems with paternal interest. Very likely there will always be some (especiaIIy in a large com-munity) who find it hard to deal with the superior. He should not be surprised at this or take it amiss; let him r~ther with un-feigned and unfailing kindness try to gain the confidence of such persons. Above all, he should not be swayed by human feelings against them. They are very quick to observe this, and it will ruin his chances of doing them good. 6. Aooid undue influence and imprudent talk:--A superior should keep in mind that he has been appointed superior, and there-fore that he should govern the community, and not another. Hence, be should avoid beifig unduly influenced by anyone--e.g., a former superior, or a flatterer, or one who tries to patronize, or one who "hangs around" his room or office and would like to "discuss" higher superiors or the retiring superior and his regulations or the shortcomings of the other members of the community. Let the superior wisely suspect those who, whether consciously or uncon-sciously, are "feeling him out" and trying to gain influence over him. Let him be very discreet in what he says about others (never gossiping with busybodies, and being cautious and strictly factual in information passed on to other superiors) as be may be quite certain that what he has said will before long reach the ears of the persons spoke'n about. Subjects resent fiercely being thus "discussed" behind their backs by the superior, especially with persons who have no business whatever to be parties to such a discussion. 7. Not too long in office :--The principle, "Once a superior, 294 November, 1954 A GOOD. S.UPERIOR always a superior," is wholly wrong and where followed it does great harm to community life. Being moved around from one house to another as superior is a selfish proceeding, detrimental to the best interests o.f the institute. It forms a sort of nobility, a caste; it k.eeps down excellent talent for governing among the younger gen-eration; it makes subjects lose respe9t for superiors who all too plainly like their position of eminence and will probably manage never to return to the ranks. An unselfish, humble, spiritual-minded religious who has served at most twelve years in office will be eager to go back into the ranks and into active work. If he is too old to do active work, then he is also too old for the exercise of strong, efficient, sympathetic gov-ernment in this modern world of rapidly-changing ideas. ~ A good superior who has deeply at heart the welfare of his in-stitute should esteem it one of his chief privileges to develop govern-ing talent in such of his subjects as he observes give promise of becoming good superiors. ,By judiciously" trying out the younger members in positions of trust and .responsibility, be should pick out those that show good judgment, tact, and resourcefulness: give them helpful, constructive criticism and endeavor to make them solidly-spiritual religious, humble, prayerful, self-sacrificing, de-voted to regular observance. To have been instrumental in develop-ing two or three such sterling characters for posts of authority is perhaps the greatest single.contribution a good superior can make to the welfare of his institute. C. A section from a retreat to superiors. This material "is based upon notes taken during a retreat gfuen b~t a French Jesuit, Father Thibaut. The heading of this particular section is: "He knoa)s not boa) to gouern a)ho ttnoa)s not boa) to love.'" If one does not love he does not know bow to govern others. Our Lord is our model in this kind of love: 1) In dealing with His apostl'es He ~hows us His solicitude for their spiritual life: "Keep them from evil." 2) He defended them against the Pharisees. 3) His love for His ~postles was paternal. 4) He radiated peace. 5) He tried to bring borne to them His iove for them. 6) He corrected them, but was always kind to them. 7) His love was evident in the externals: He fed the apostles: He foresaw their needs in order to care for them. 295. GOOD SUPERIOR 8) He brought out the relationship between governing and love in His thrice-repeated question to St. Peter: "Lovest thou Me?" Our love of our subjects should be paternal-~but, of course, on a spibitual basis. It should not be based on services rendered, but on the fact that they are children of God, consecrated to Him. It should not be partial because of their attractiveness or even because of their cooperation. Then we must give ourselves to them unselfishly. This de-mands great self-sacrifice, dominated by a great love for God. Not a cold love, but also not effusive to such an extent that it would seem to call for sensible return. Our love should be universal. This calls for limitless patience. Our sanctification may lie along these lines. Pray and tr~r to imitate Our Lord's love for them. Look be-yo. nd their defects and see their good qualities and bring them out. Encouragement is more conducive to good than corrections. All this calls for a great ideal. The supernatural must always sustain the ideal and influence others too. More is expected of a superior. "He who loves Me will be loved by My Father." "My little children . . . " etc. Note the warmth in these words. Our duty "is to represent God to the community. Not even infidelity "on the part of the subject is to take that love away. Christ loved often in the face of disloyalty, e.g., Judas. Jesus gained the affection of all the eleven apostles despite their differences. A superior may have to show more love to one than another, e.g., when a subject is in sorrow, or depressed, or in case of death in a family. Do specia! things f~r subjects at such times. This is not contrary to universal love. VOCATIONAL LITERATURE REQUESTED Sisters who have vocational literature in the form of booklets, pamphlets, or leaflets are earnestly requested to send samples of their literature to: The Mother General, Presentation Convent, Clyde Road, Rawaldini, Pakistan. These mission- . ary sisters wish to prepare some literature of their own to try .to attract aspirant~ in their" missionary ~erritory, as well as in Europe. Their work is mainly teaching, with a limited amount of dispensary work and visitation i~a refugee camps. Thiey have a novitiate in Ireland; their missionary work at present is confined to Pakistan and Northern India. 296 Address !:o Mot:hers General Most Reverend Arcadio Larraona, C.M.F. [EDITORS' NOTE: This address was given' by Father Larraona at the conclusion of the meeting of mothers general in Rome, September, 1952. We are publishing it with the permission of Father Larraona. For further information about the ad-drdss and about the proceedings of the meeting, see page 306.] !,~is not without deep emotion that I address you this morning. behold in you the hundreds of thousands of consecrated souls for whom you are responsible before God. Your presence here shows that you feel the full force of this great responsibility. Never-theless the thought of it should not excludi deep and trustful feel-ings of confidence. In your administration strive to imitate those qualities which we find in God's administration of ,the world, if we may so speak, that is, the qualities of understanding, far-sightedness,. kindness, and patience. If you work in this spirit, then have con-fidence that God will work for you and in you. I. REVISION OF CONSTITUTIONS:' In 1922, the S. Congregation of Religious ordered all approved religious communities to send in their constitutions for revision and, if need be, correction in the light of the provisions of the recently published Code of Canon Law. But even after this general obliga-tory revision of some thirty years ago, the S. Congregation does not necessarily feel that all the details of all constitutions must remain forever unchanged. Rome is ready to consider the advisability of, changes on certain points, provided the individual communities show good reasons for the modifications they wish to introduce. Rome wants this" evolution to be without spurts,or shocks--a genuinely vital evolution, imitating the growth and development of a human being[ Hence, the usual procedure is to require that all proposed modifications be first submitted to a general chapter, and that the. changes be approved, not merely by an absolute majority, but even by the moral unanimity of the capitulants. In this connection, the following particular points might be mentioned: Custom-Books The custom-books of religious communities, sometimes called "directories," are not approved by the S. Congregation of Religious except in a negative sense. That is to say the S. Congregation'ex- 297" ARCADIO LARRAONA Reoiew for Religious fimines these books in order to make sure that they contain nothing theologically or canonically erroneous, but does not approve them in the strict sense of the term. In this, the custom-books differ from the constitutions. Notwithstanding all their good qualities, it.is undeniable that custom-books, because of their detailed regulating of many aspects of" daily life, can and do become oppressive, or at least embarrassing. There are superiors of all types and temperaments, and some of them are unduly'a'ttacbed to the letter of the prescription, without con-sidering the spirit, and without thinking sufficiently of the end ar which they aim, an end which frequently can be obtained through the use of different means. Superiors may therefore legitimately make known their wishes to the S. Congregation of Religious. They should not fear to request such changes on the grounds that they will be thought to be unfaith-ful to their community traditions. Change in itself is not heresy, but it goes without saying that no changes should be proposed merely because they fall in line with the caprices or personal likes of an in-dividual superior. All changes submitted to the S. Congregation must usually bare the morally unanimous approval of the general chapter. In case of urgent modifications, the S. Congregation will take action even between general chapters, but with the obligation to submit the matter to the next chapter. The Religious Habit The Holy See leaves to every individual community full freedom of action regarding all the details of its.specific habit. The S. Con-gregation is interested mainly in maintaining the peace of mind of all religious. Peace and charity are of much higher importance than the advantages to be gained through 'improvement in some detail of the habit. Rome's only question in such cases will be: "Are you all agreed?" The modifications will be approved, provided they are supported by the general chapter, and provided the minority, if there be one, is not unduly obstreperous in its opposition. If that should be so, Rome would counsel patient waiting. The Abolition of Class-Distinctions The same principles are followed when there is question of re-moving from the constitutions the articles which set up different classes among the religious of one same community. Peace is the paramount consideration. Rome will approve the elimination of 298 November, 1954 ADDRESS TO MOTHERS GENERAL class-distinction, but only on the three following conditions: (a) that the change insures absolute equality of rights and obligations; (b) that the superiors be fully empowered to appoint any religious to any office, due regard being given to the .individual capacities of each one and the needs of the community; (c) that all the religious, irrespective of the class to which they may have previously belonged, contribute their share of effort in providing for the common needs of the community. Saving these principles, the abolition of the dis-tinction between classes will be approved by Rome, but the S. Con-gregation. will never use any pressure in order to bring this about in any particular institute. II. SUBSTITUTION OF THE DIVINE OFFICE FOR THE LITTLE OFFICE OF THE BLESSED VIRGIN: Through the constantly growing liturgical movement, there is an increasing tendency among religious communities of women to introduce the recitation of the Divine Office in the vernacular instead of the Little Office of the Blessed Virgin. Needless to say, the S. Congregation is favorable in principle to all proposals which' will insure a deeper and richer participation of religious in the sacred liturgy, since such participation brings them into more living contact with the Church. Nevertheless, all innovations must be worked out in a spirit of good balance and discretion. Again, nothing is com-parable to the advantages of peace in a community. The S. Congre-gation does not grant any general permission for substituting' the Divine Office in the vernacular for the Littie Office. Each individual institute must ask for it and submit its own particular reasons for so doing. Proponents of the change oftentimes forget that it is hardly possible that an entire community will react favorably to the innova-tion, and it is the responsibility of the S. Congregation of Religious to forestall discontent and opposition as far as possible. Consequently, the permission for the Divine Office in the vernacu-lar instead of the Little Office will be granted on request, with due regard to the following conditions: (1) that the reqfiest be sup-ported by morhlly unanimous agreement of the general chapter-- what causes trouble is not from God; (2) that the request be not in opposition with either the constitutions or the tradition of the community involved--sometimes the recitation of the Little Office is in conformity with a vow or promise made by the founder or foundresss; (3) that the apostolate of the sisters allow them time 299 ARCADIO LARRAONA Re~ieto [or Religiotts for the recitation of the Divine Office without unduly 6verloading their dhy. This does not mean that the S. Congregation always . drives with its brakes on--but everyone knows that it is dangerous to drive without brakes. III. THE DIFFERENT STAGES OF FORMATION: 1. Apostolic Schools Apostolic schools are of comparatively recent origin, the earliest of them dating from about the middle of the last century. They were first introduced in institutes of men: but they have now become increasingly common in reiigious communities of women. The Holy See has issued practically no legislation on the organization of such apostolic schools. The S. Congregation is patiently awaiting, the guidance of experience. These apostolic schools are not permitted by the S. Congregation for cloistered nuns or for religious whose lives closely approgimate to that of cloistered nuns. This is not a real law of the Holy See, but rather a guiding norm, based on Rome's desire to avoid any sem-blance of pressure ' when there is question of a vocation calling for such special qualities as those required by the contemplative life. The S. Congregation regards apostolic schools as internal schools of a religious community. This point is of canonical importance in determining the degree of freedom to be allowed the community in the organization and administration of these schools: (a) those which do not require any actual, signs of vocation to the religious life; (b) those which demand at least the seeds of vocation to the religious life; (c) those which require signs of a vocation to a speci-fic type of religious life. In any case, the organizati6n and rules of an apostolic school should not lose sight of the fact, that the girls in them are young. The atmosphere as far as possible should be that of a family. The apgstolic school should not be turned into a noviciate in miniature. There should be nothing to interfere with the full freedom' of the candidates in the final determination of their vocation. The pro-gram of studies should not be so highly specialized as to make ad-justment to a different type of life outside difficult. Teach the girls, first of all, to live good Christian lives. No asceticism at the expense of the moral law. Avoid whatever might even remotely result in deformation of the natural qualities and virtues of the candidates. 30O November, 1954 ADDRESS TO MOTHERS GENERAL 2. The Postulate The postulate is obligatory for all women religiousl It must last at least six months. If .the constitutions prescribe a postulate of one year, the six months' prolongation is still permissible. The maxi-mum length of the postulate in any community is eighteen months. Rome does not want the decision as to admission to be delayed too long, and this is why the time limit is imposed. 3. TOe Noviciate Rome will easily grant permission to have two years of noviciate instead of one, if the same conditions are complied with as those pre-viously mentioned in other connections. But if such permission is granted, the chan~e becomes obligatory and superiors have no faculty to dispense from any period of this two-year noviciate. It makes a bad impression on the S. Congregation when a community advances good and cogent reasons for two years in noviciate, and then almosf immediatHy begins to ask for dispensations from the change which the community itself requested'. The S. Cgngregation permit~ the employment of novices in works of the institute during the second year of noviciate. This was a courageous step, which at first seemed to some people to be in 9pen conflict with the fundamental spiritual purpose of the noviciate. The reason is that today no formation can.be regarded as complete with-out some concrete, contact with the apostolate. During such employ-ment the novice remains a novice. She must be given to understand that she is still on probation, even though she be outside the novici-ate. She should be under the supervision and guidance of an ex-perienced sister, since the superior of the house, unless it be a small house, will ordinarily be too absorbed with administrative details to give her tbeOtime and attention required by her special situation. Tbe use of novices during the second year must be motivate~t by the wel-fare of the novice, not by the needs of the community. During this period she is given a chance to prove bet qualities, and to learn un-der supervision how to use the apostolate as a means of personal sanctification. She should be protected and safeguarded without be-ing mollycoddled. Superiors should not forget that when young religious are taken from the hothouse atmosphere of the noviciate and sent out indiscriminatdly into houses where, so to speak, all the windows hnd doors are open, they cannot fail to catch cold. 4. The duniorate In the' noviciate the formation of the religious is begun. In the 301 ARCADIO LARRAONA Review For .Religious juniorate it is continued, though not with the detailed program of the noviciate year. The juniorate is an initiation into the apostolate, while the young nun still remains under the safeguarding influence of supervision and guidance. The juniorate is intended to forestall/ the catastrophes which have sometimes befallen young professed sis-ters who were sent into the active life without any transition period to prepare them for the special problems confronting them in that life. Sisters in the juniorate are in a kind of middle stage of forma-tion, in which they are not subjected to the restrictions of the novici-ate in all their rigor nor yet allowed all the freedom of perpetually-professed religious. At the same time they are provided with an op-portunity to integrate their technical training with the demands of their religious vocation. During the juniorate, whatever may be the special form it may take, the sisters should be under the close-range guidance of experi-enced and capable religious. Unless a house is specifically set up as juniorate, the superior will ordinarily not be in a position to carry out the functions of mistress of juniors. The duration of the juniorate will depend on its intensity, the duration increasing accord-ing as the juniorate is less intense. All communities could at least provide their temporarily-professed sisters with special courses and help during the summer vacation. There is no objection to the juniorate's lasting for the entire period of temporary profession. The ideal is a specifil house, for those communities which can provide one. The threefold aim of the juniorate is: formation, practice, pro-bation. IV. RELIGIOUS PROFESSION: The S. Congregation is ready to allow up to five years of tem-porary profession, ~vith the possibility of an extension of one year. No temporary profession can be extended beyond six years, according to the Code of Canon Law. The reason is that if a sister has not succeeded in satisfying her superiors as to her vocation during the period of postulate, noviciate, and six years of temporary vows, it is hardly probable that she will be able to pro.vide this satisfaction in an extended period of probation. Rome views with favor the so-called "third year of probation," which can be organized either immediately prior to perpetual pro-fession or at some later period after time spent in the apostolate. In whatever form it is organized, the third year of probation has in- 302 ADDRESS TO MOTHERS GENERAL calculable advantages. Nevertheless, although it is highly recom-mended, it is not in any way 'imposed by the S. Congregation. V. THE VOW OF POVERTY: I should like to have time to go over with you each of the vows of religion. Time does not permit, but I cannot resist the desire to say something to you about the vow of "poverty, which is the bul-wark and safeguard of the religious spirit. At the Congress at Notre Dame, after a splendid paper on poverty and the common life in present-day America, a sister asked whether custom could justify the keeping of personal gifts, etc. The speaker, a Dominican Father, replied immediately that neither custom nor any superior could legiti-mately give a permission which might run counter to the demands of the common life. No superior can allow what is against the spirit of poverty. It is important to cultivate disinterested motives for zeal in the apostolate. The ministry, in no matter what form it is ex-ercised, should be emptied completely of all concern over personal gain. It is a fact. of experience that zeal oftentimes diminishes in proportion as interest in personal aggrandizement increases. VI. GOVERNMENT : 1. Elections Sisters often fall into one or the other of two extremes in chap-ters: either they organize a real electoral campaign for or against a religious, or they go around in a state of unconcerned passivity. Canon Law forbids electioneering or anything approximating it. But good sense demands, especially in congregations with worldwide ex-pansion, that the electors take means to assure themselves of the qualities (health, virtue, experience, ete.) bf the candidates for the various offices. The line of demarcation between asking for infor-mation and organizing a campaign is not always too clear, but it can usually be made clear by the good sense and virtue of the religi-ous themselves. It should not be forgotten that a half-vote is sufficient to con-stitute the absolute majority (for instance, 17 votes out of 33 is an al~solute majority). It is not required that the majority be con- 'stituted by one vote more than half. 2. Re-elections Canon Law sets no limit to the' terms of major superiors but leaves this to the constitutions. The S. Congregation is not only ~ 303 ARCADIO LARRAONA Reoiew for Religious not favorable to election beyond the terms provided in the constitu-tions, but it is opposed to it on principle. Superiors and capitulants should remember that they, no less than their subjects, have in ob-ligation to observe the law of the Church. Perpetuation of indi-viduals in office tends to prevent the formation "of capable superiors or makes it necessary for them to be chosen from within a closed circle. Other things being equal, the S. Congregation definitively prefers the election of a new superior rather than the re-election of the one inoffice, when the term fixed by the constitutions l~as ex-pired. In case of a superior general, this re-election is called postulation, and requires a two-thirds majority of the chapter. Some constitu-tions forbid all postulation. The fact of having the two-thirds ma-jority must be accompanied with sufficiently serious reasons to influ-' ence the judgment of the S. Congregation. The reasons will be judged with severity, and the confirmation of re-election after the term fixed by. the constitutions will constitute a rare exception. 3. Admission to Profession The freedom to refrain from perpetual profession is mutual on the part of both the institute and the subject. The sister may leave, and the community may refuse to admit h~r to perpetual profession. Such refusal may not be motivated by ill health, unless there is proof that the illness was fraudulently concealed or d~ssimulated prior to first profession. It is not necessary that this deceit or dissimulation should have come from the religious herself. A religious suffering from some hereditary disease which has been concealed from her by her parents may be refused admission to profession on this score, even though the deceit did ndt come from herself. The language of the Code is purely impersonal. There are difficult cases of ineptitude coupled with ill health. If the ineptitude is in any way connected with the ill health, then the rule is the same as for a religious in poor health; she cannot be dismissed 6r refused admission to final vows. If it be simply inepti-tude for the works of the community, then the community enjoys perfect freedom, since the period 'of temporary profession was in-tended precisely to determine whether or not the subject is able to make a' contribution to the apostolate of the institute. 4. Exclaustration An indult of exclaustration suspends the canonical obligation of 304 November, 1954 ADDRESS TO MOTHERS GENERAL the common life for an individual religious.It entails dispensation from the points of rule incompatible with the new status of the re-ligious, forbids tier to wear the religious habit, and deprives her of active and passive voice for the period of her stay outside the com-munity. If there is no scandal, and especially when the reason un-derlying. the exclaustration is not one for which the religious is re-sponsible, 'Rome may, with the recommendation of the superior, permit the religious to retain the habit. The religious, however, has "no right to demand such peimission. Exclaustration is a favor, not a right, and the religious has the obligation, to return whenever the superiors so wish. Superiors cannot allow subjects to remain outside the com-munity, except for purposes, of study, for more than six months. This residence outside the community is not the equivalentof ex-claustration and thus does not entail a.ny o'f the restrictions men-tioned in the., preceding paragraph. Such residence is not favor~l. Any situation demanding the residence of a religious outside her ~ommunity for more than six months is, generally speaking, a dan-gerous situation. Exclaustration "ad nutum Sanctae Sedis"--at the good pleasure of the Holy See--is a measure adopted to cope With those situations in which a religious shows enough malice to be impossible to live with and yet not canonically sufficient to justify dismissal. Often-times these cases involve a eertain degree of mental weakness: un-balanced enough to be impossible, and not unbalanced enough to be locked up.' In such cases the S. Congregation orders exclaustration, with all the above-mentioned restrictions, and the exclaustration perdures as long as Rome so wishes. The institute is obliged to assist in the maintenance of the religious. The present practice of the S. Congregation demands, under pain of subsequent invalidity of the rescript, that all rescripts for dispen-sation from vows be definitely accepted or rejected within ten days of the date the subject is notified of the granting of the rescript. OUR CONTRIBUTORS BROTHER ALOIS is an instructor in religion and Spanish at Archbishop Stepinac High School, White Plains, New York. SISTER MARY is professor of psychology at Marygrove College, Detroit, Michigan. JOSEPH N. TYLENDA is making his philosophical ~tudi~s at the Jesuit House of Studies, Spring Hill Sta-tion, Mobile, Alabama. 305 SOMI~ SPECIAL PUBLICATIONS ¯SOME-SPECIAL PUBLICATIONS "_. (Continued from Page 289) One further observation about Canon Law Digest. Volume III includes docu-ments published up to December 31, 1952. Hereafter an annual supplement will. be issued in loose-leaf form. The supplement for 1953 is now in the press. An exceptionally useful book for all who catalogue Catholic books is An Al-ternative Classl/ication /:or Carbolic Books. This book, originally prepared by 3eann~tte Murphy Lynn, was first published in 1937. Previous to that, libraries with large collections of Catholic literature had to fit the. books into inadeq;u~a:te' classification schedules. An Alternatit~e Classitication offered a new and satisfa~t.~ry" way of cataloguing Catholic books that could be used with 'the Dewey Decimal or, especially, the Library of Congress classifications. A second, and revised, edition, of this valuable technical work has now been brought out by Father Gilbert C. Peter-son, SJ. A special feature of this new edition is the fact that the index, originally fifteen pages, is now forty-two pages. Also the list of religious orders and coiagre-gations is extensive; in the case of institutes of women, the date and place of founding is given, and, if they came to the United States from another country, the date of the first foundation in this country is given. The price of the book (cloth, 512 pages) is $10.00. It can be,obtained from the Catholic University of America Press, 620 Michigan Avenue, N.E., Washington 17, D.C. FATHER LARRAONA'S ADDRESS Fatfier Larraona's address to the mothers general is one of the clearest and most important statements of the mind of the Church concerning the government of re-ligious. In publishing it we have followed, ~ith some slight changes, the English version that appeared in Acta et Documenta Congressus lnternationalls Superiori.s-saturn Generalium (Rome, 1952). This publication of the Sacred Congregation of Religious is printed and distributed by the Pious Society of St. Paul. which has establishments in many countries. The volume contains the proceedings of the convention of the mothers general in five languages: Italian, French, English, Spanish, and German. In this country it can be obtained from the Society of St. Paul, 2187 Victory Blvd., Staten Island 14, N.Y. For a more complete understanding of the mind of the Church, one should also read three addresses of Pope Plus XII--to religious men (Dec. 8, 1950), to tezch-ingsisters (Sept. 13, 1951), and to the mothers general (Sept. 15, 1952). The last-mentioned address was published in REVIEW FOR RELIGIOUS, XI (Nov. 1952), 305-308., We hope to publish the other papal addresses later. FAMILY DAY The Family Communion Crusade is again sponsoring an international Family Communion Day. The Feast of the Holy Family, ,lanuary 9, 1955, will be ob-served by hundreds of thousands of families in more than forty countries, with family group Communion and family consecration to the Holy Family. The aim this year is particularly to obtain prayers for the persecuted nations behind the Idgn Cuitain. Those who wish to join in promoting the Family Commimion Day can obtain further information, literature, etc., from: Family Communion Crusade, 10 Farm .View" Road, Port Washington, N.Y. 306. . That: ",Judging Ot:hers" Habit: In t:he Light: ot: Modern Psycholog Sister Mary, I.H.M. THE ideal of religious life suffers from many weaknesses in our | human nature, but it" probably suffers from none more than in the ever-present desire to judge the other person. Our Lord l~as warned us against l~his weakness with a threat--Judge not that ~,9u be no~ judged--and yet we persist in doing it. Sometimes it becomes so much a part of the daily fabric of life that we are no longer aware that we do jti~lge other people. Habits of judging are usually formed in childhood, long before what can really be called "social feeling" has debeloped. Only the most careful and spiritually enlightened training offsets the forma-tion of such habits--and even then probably only partially. With the dawn of conscience and still later in adolescence with the de-velopment of social insight and appreciation, charac(~r, training can do much to eradicate or, perhaps better, to supplant the "judging-others" habit. Su?ely, a realization of the doctrine of the Mystical Body and of Our Lord's own commandment which He has made the first law of living together, "that you lox~e one another as I have loved you," should sound the death-knell of unkind judgment for all Christians, and especially for r.eligious._ Yet, as we know so well, it does not. It has always seemed to me that in the pettiness of mind and interest in trivialities which follow the "judging-others" habit the devil gets in his most successful innings. How-ever, this is not the aspect of the problem I am interested in dis-cussing. This aspect is rather, what the "judging-habit" means psychologically. The understanding of. this will, I think, throw light on wbg Our Lord condemned it so rbundly and wb~t, also, He makes our judgment ofothers the norm 5ccording to which He will judge us. ¯ Modern psychiatry has a useful technique which it u~es. ih analysis. This te[chfiiqfie. is from Freud, incidentally, although" the mechanism.itself is part of even Aristotle's psychology. I refer to the mental-mechanism which w~e learned to call .association. in' psy-chology. Freud cMled his tech'nique "tYee association. His theory is that if a person allows his mind to wander freely it will con~i~ct 307 SISTER MARY Revietu for Religious up with past experiences which, though normally forgotten, are still much alive in the unconscious mind. Every religious knows this process well--it seems to be at its best durihg meditation. In setting forih his theory of analysis t'hrough free association Freud liked to start with the material of a dream. Psychiatrists today use many other types of material: daydreams, memories, emotionally toned experiences, etc., as starting points for analysis. Apparently what we start with is not too important. But all who use the tech-nique are agreed with Freud's basic principle: the person who makes the association is the person who is anal~tzed. In this connection, a story once told me by Dr. Thomas Verner Moore (now Dora Pablo Maria) will illustrate the principle. A young doctor, a fallen-away Catholic, read a paper analyzing Charles Darwin at a psychiatric meeting. The young man was well known to Father Moore as one who had repudiated all moral principles both in his professional practice and in his private life. Moreover, lie seemed to take a special delight, whenever Father Moore was present at any rate, in finding some way of ridiculing the Church and Cath-olic. beliefs. However, in his paper on Darwin he limited himself to the subject. He had taken passages from Darwin's writings and, using free association on these, bad built up an astounding picture ot: Darwin as a libertine and even a pervert. (The facts of Darwin's ¯ \ private life actually reveal him a~ a loving father and husband who devoted himself to his family through and outside of his scientific work.) Discussion was limited to remarks expressing surprise and even admiration of psychiatry's revelation of Darwin's inner soul, until the chairman called on Father Moore for his comment. He, too, expressed great surprise at the immorality attributed to Dar-win and then said: "But I must in defense of the absent Darwin call attention to the very important principle at the heart of all analysis by the method of free association which apparently Dr. X has overlooked. It is this: in an analysis the person to be analyzed must make the associations. Since in this analysis, Dr. X made all the associations, the analysis is, by definition, that of Dr. X rather than of Darwin." " Now in our judgments of one another we begin, at least usually, with some action, or look, or statement of our neighbor. Then, as we. say, we "interpret" it. Really this interpretation is.a free asso-ciation of its meaning to us. The material .for it is drawn from our own experiences, our own feelings, attitudes, and ideas, our own 308 November, 1954 JUDGII'~IG OTHERS unconscious mind. And so in the judgment, we have revealed no~ our neighbor but ourselves. The injunction of Our Lord then is intended to protect our neighbor--and He threatens that He will place the judgment back squarely upon our own shoulders. The psychiatrist would say today, "Justly so. For you have judged yourself." How much th~ little-heSS, the jealousy, the short-sightedness, the bitterness, the hostility of human nature can give vent to (and at the same time do the devil's work')" through this simple mechan-ism! It, as we said before, can become so easily a part of our every-day- way-of-doing things. We use it on equals; alas, we use it on superiors, our spiritual fathers or mothers in religious life; and--a ¯ greater alas (because of their greater grace of state), superiors use it on their subjects, their spiritual children. Snap judgments; judging a whole area of life and intention from a single fact or incident; setting in movement a whole set of causes which shape a life and its work for Christ on the personal interpretation of a word, an action, an idea, or even a fault, are ways in which the mechanism works practically. If this one principle of Our Lord's, together with the mechanism of free association whereby.we violate it with such blind security, could be understood, what a difference it could make in social living! The application of that commandment whereby all men are to know that we belong to Christ would be much easier ! Psychology would give us another helpful hint in this matter. Since, when I judge another (let us say Sister Y), I do not really judge Sister Y but rather myself, this judging-others habit becomes an open book in which I can read myself and know 'my weaknesses and strengths. Our Lord is good to let us have so simple a revela-tion' of self always handy. Used aright, that is on one's self instead of on one's neighbors, the motives and the matter for speeding along the road of virtue should be plentiful. Our Lord exhorts us in another place to "judge just judgments." A true'judgment requires not "free association" but objective.truth and sound reasoning on prir;ciples. This is probably why the Holy Spirit in Ecclesiasticus so definitely connects wisdom and justice: He that possesseth justice shall lay hold of her . . . with the bread of life and understanding she shall feed him and give him the water of wholesome Wisdom to drink. "Judging just judgments" will require: (1) that we use all natural sources of knowledge, (2) 309 NEWS. A.ND V~ IE.WS ., t.ha.t we discipline the tendency to use undisciplined association, imagining it to be understanding, and (3) that. we call upofi those g!fts of the Holy Spirit, which we all possess, supernatural knowledge, .u.nderstanding, and wisdom. So often these lie like great untapped r.e.serves of grace and power on the outskirts of an all too busy and natural life. Certainly the first step towards this final goal of "just judgment" is to master completely the "free association-- judging-~babit." News and Views American Founders' Series "Xaverian Pioneers," in our present number, is the first response to our suggestion for an American Founders' Series (cf. REVIEW FOR RELIGIOUS, XIII- [March, 1954], 62). We should like to re-peat the suggestion that good biographies of American founders would make both interesting and profitable reading. But we must also repeat that what we want is the story of American founders: that is, religious who either founded an institute in the United States or Canada or extended an already-existing institute to these coun-tries. For instance, the Xaverian BrotBers were founded in Belgium, but stress is rightly laid in the present article on the brothers who pioneered the establishment of the congregation in this country. Of what should such biographies consist? To answer the ques-tion negatively, let us say that the objective of this series is not to have panegyrics or pious table reading. The biographies should be factual and should bring out the character of the founder and the spirit of the institute, as well as the purpose or purposes that the institute is supposed to serve in the mission of the Church. Length of biographies? For our purpose, about four or five thousand words would be ideal. Nevertheless, we do not wish to confine authors to such a strict limit; after all, the real limit of an article ought to be ~the space required in order to do justice to the subject. Hence, shorter biographies would be acceptable, and so would loffger ones--up to, perhaps, eight thousand words. It seems advisable, also, to repeat here some of our previous sug-gestions regarding the style of the manuscript. 1) Every manuscript should be neatly typed, at least double (Continued on Page 329)" 310 '.Just: November--or Always? Joseph N. Tylenda, S.J. DOWN through the centuries, the Church Militant has pr'ayed for the souls in purgatory; this is evident, above all, from' the history of the Mass. However, it is not our purpose here to discuss the historical aspect of the devotion, but rather to show that this devotion should be an. integral part of the life of every religious. All religious, by profession, strive not only for their own sal-vation and spiritual perfection, but also for that of their neigfibor~ Reality is such a mesh of complex intertwining threads, each strength-ening and supporting the other, that we cannot divorce striving for personal sanctification from working for that of our neighbor. It is not in the tradition of the saints that we should first become per-fect and then work for the neighbor; rather the two should normally proceed simultaneously. Here we wish to stress that it is by work-ing for the sanctification of all souls, not only of those on earth but also of those in purgatory, that we ourselves reach our perfection and attain our salvation. It is by giving that we receive; by leading others to sanctity we can help sanctify ourselves. The need to pray for the Church Militant and those still not members of the Mystical Body is quite apparimt, and no one ~vould deny it. Equally so, no one would deny that the ~ouls in purgatory have need of our prayers; but is the need of the latter as, apparent as that of the former? Because members of the Church Militant still run the risk of losing heaven, some may conclude that they need all our prayerful efforts. As for the members of the Church Suffering, they are assured of beatitude--they have only to wait for it. It would be idle to argue which group needs our prayers more, but we can at least point out that the members of the Church Militant can help themselves, whereas those of the Church Suffering are en-tirely dependent upon the prayers of the living. In this article, then, we are going to consider the reasons why prayer for the souls in pu.rgatory has a place in the spiritual life of a religious and, coupled with this, we shall examine the effects that such a practice has upon the spiritual life of the religious himself. ' Itcan be said that the suffering souls have a claim ~o Our prayers in their behalf. Some of them may found this claim on certain spe- 31i 'JOSEPH N. TYLENDA Review for Religious cial ties; others can appeal o61y to our charity. We are not bound by any special ties to pray for all the dead, but surely we do have such special ties to our dead relatives, fellow religious, extern friends, benefactors, students, and others; and as a consequence, we are under some sort of obligation to pray for souls, their appeal is directed rather to our ~pecifically, to our sense of pity. We offer for them out of mercy and fellow-feeling, whose image we recognize in them. them. As for the other general charity or, more prayers and good works or out of love of God Can gratitude oblige us to pray for the dead? If we are bound to show gratitude and give thanks to the living for their goodness to us, are we any less bound to be grateful to the dead for the good-ness they have shown us while living, and which we, in our pride and envy, have perhaps refused to recognize? The religious order or. congregation to which we belong is a human instrument, and its present progress and perfection is owing in great part to the dead of our order that have gone before us. We, their spiritual children, now enjoy the fruits, without ourselves hav-ing done the sowing. To give but one instance--and this of the more tangible sort--the charity shown to us by our benefactors was enkindled by those now dead; nit is because of them that the living still enjoy many favors first meant for them. Can it be denied, then, that we owe them gratitude, that our fellow religious who have al-ready gone from this life still retain a claim on our prayers? We, as members of a religious community, are supposed to help our fellow re-ligious work out their salvation. Can we say that our task is done when they have died--when as y~t we cannot be sure that their souls are enjoying the blessed vision of God? While alive they gave us generously of their love and friendship, their kindness and help; furthermore, we may reasonably presume that they prayed for us; for our sanctification, our pe.rseverance. Again, these breth-ren of ours were by the good example they set us often our incen-tives to love God and practice virtue; in fact, their very presence ~tcted as a continual reminder of God's goodness and love. Praying for them is now our only way of thanking them. And we do owe' them thanks. In the light of this it is easy to understand why re-ligious institutes require that all their members offer certain definite suffrages for those who have died. Another important reason why we owe certain particular souls prayerful remembiances is that these souls may now be suffering 312 Ploverober, 1954 JUST NOVEMBER-~OR ALWAYS? because of us. Certain actions. ~of ours, either before or after our entrance into religion, may have caused them,, when still alive, to offend the just God, and now in .purgatory they .are .suffering in atonement for those offenses. In such a case, can we derby that we are partially re]ponsible for their sufferings? Are 'we not bound to help such souls? Shouldn't we atone for those faults together? It may be that our parents themselves have already died; there is no question but that for them at least we shall pray much. They gave us our earthly life, our shelter, and our food--gratitude demands that we see to it that they now speedily attain to eternal life, sure refuge and refreshment in their heavenly home. All of us, too, have other relatives and friends for whom we wish to pray and ought to pray. Many there are, therefore, for whom we are obliged in gratitude to pray; ~nd every one of us will, no doubt, be able to think of still other groups or individuals for whom he has some obligation to pray. Besides our duty towards many Holy Souls by reason of these special ties, al! the souls in purgatory excite our charity. Charity is giving of self to others, not because we owe it to them, but simply because they are in need and we can alleviate that need. The Holy Souls cannot leave purgatory until they have been purified and made ready for the beatific vision. This can be effected only through their suffering, or through the prayers and sacrifices offered for them by the living. Not without reason are the Holy Souls often called the "Poor Souls," for they cannot merit anything for themselves. From this' point of view, they are utterly dependent upon the liv-ing. It is charity that incites us to do what we can to lessen their punishments by praying for them and suffering with them. Prayers for the dead are as alms to the poor. Of themselves the dead are helpless to hasten the end of their suffering; but through our passing charitable acts they can come more quickly to the treasure heaped up for them in heaven. The Holy Souls are our 'brethren in distress; we must not close our eyes to their misery. The pre-cept of lovi.ng one'~ neighbor applies to the dead as well as to those that are alive. The mandate is "Love thy neighbor," and, as we know, this is equivalent to "Do good to thy neighbor"; in the present case it means "Pray for thy neighbor," for prayer (with sacrifice) is now the only thing good for them. Charity is also, and primarily, the love of God; but assuredly, to pray for the dead is to love God, for has He Himself not said, "As long as you did it 313 JOSEPH N. TYLENDA ' Reoiew for "Reli~iou's for one of these, the least of my brethren, you did it for hae"? Even from these brief considerations we may come to realize that constant prayer for the Holy Souls has.a necessary place in the life of every religious. However, an obje(tion may be raised that "helping the souls out Of purgatory is a selfish and rather mer-cenarY affair, since we know that they will, both now and upofi their entry into. glory, pray in turn for us." But this objection is wholly unwarranted, for this interchange of prayers between the members of the communion of the saints is not self-seeking in any bad sense of the term;, rather it is a perfect friendship based on a community of grace and charity, and manifesting itself in an ex-change of precious gifts." For doing good there is always a reward; heaven itself is the great and final reward for all our good actions. Can we doubt, then, that there is a special reward for the religious who prays for the dead? There will, surely, be more joy for him hereafter, but is there no more immediate reward which he will receive even while still here below? We believe there is: we be~lieve, for our part, that it consists in an enlivened desire to go to God, a deepened u'ndersta~ad-ing and appreciation of those words of Saint Augustine: "Our hearts were made for Thee alone, O God, and they shall not rest until [hey rest in Thee." Another reward that should come with praying for the dead is a greater de.testation of sin, which, even when forgiven, may still deserve such punishment, and with it a clearer understanding of the sanctity of God, who may not be seen face to face by any soul not wholly pure. Finally, this devotion should inflame us with the desire to have as much as possiblg of our own "purgatory" here on earth so that after death, with little or no delay, we may enter into the joy of Our Lord. Nor is it presumption for a religious to have the desire to avoid purgatory, for it is not in God's primary providence that any soul should go there. Christ would have us be perfect as our heavenly Father is perfect, and the perfect will have no need of the cleansing fires of purgatory. We ought not close this article without recalling the means we have at hand for helping the Holy Souls. These are, to be sure, prayers and indulgences, "works of penance, and, above all, the Holy Sacrifice of the Mass with its unlimited graces. However, these means and their efficacy are so well known to all religious that we do not need to e~plain ther~ here. We conclude in the ~ords of Sacred Scripture that "it is a holy 314 Nou.ernber, 1954 COMMUNICA@IONS and a wholesome thgught to. pray :~or. ~he.de.ad:i' Eve, ry soul out. of purgatory', through:.gur pr~yers,means another saint in heaven~a deeply'consoling thoughl~. Ought we,' then," to remember the souls in. purgatory only at the very end of our almost endless li~t of in~ t~ntions and as a matter of mere routine, or should we not rather .make our petitions f0~ them an integral part of-our prayers for the salvation and sanctification of our neighbor? With all this in mind,. can we maintain that such a devotion ought to receive emphasis ~luring one month only? Can we so confine our charity and our love of God and neighbor? ommun{ca -{ons Reverend Fathers : I have just finished reading Ft. Aumann's excellent article on "Religious and Modern Needs" in the July issue. May I congratu-late him for it? ' Fr. Aumann's article answers a definite need for establishing the correct relationship between contemplation and action. Many of us are unfortunately so engrossed in teaching and the other works of the apostolate that we are fatigued and overworked and cannot give the needed efforts and time to the so necessary life of prayer and meditation. As'a result everything suffers thereby. Thus we cannot insist enough on personal sanctification as the end of religious life. However, I would like to call your attention to another as-pect of the problem which struck me in reading Ft. Aumann's article. Some religious, I am afraid, misunderstanding this primary aim of personal sanctification over the apostolate, go to the other extreme and risk believing themselves good religious if they are materially faithful to their spiritual exercises. In this regard a fellow priest of mine ironically d~fined the good religious as one "who is regularly on time for all his spiritual exercises, punctual at meal time and other community gatherings, and who obeys his superior." But, as my friend pointed out, such a religious may not have begun to under-stand the spirit 'of his vocation. Bishop Ancel, of Lyons, France, pointed out in a conference to religious that the prime purpose of any vocation is to. continue the task that Christ lived while on earth--thus the reason for the 31~5 COMMUNICATIONS oows. We are, in other words, to have at the root of our spiritual lives the building up of "the Mystical Body. We are to have in us "the sentiments that were in Christ Jesus," 'at St. Paul put it. We must eat, drink, and sleep in terms of the growth of the Whole Christ. We must make our own the words of Christ, "I am come tO cast a fire on earth and what will I but that it be enkindled.".Religious must make their own St. Gregory's warning, "Nec castitas ergo magna est sine bono opere, nec opus bonum est aliquod sine castitate." (Cf. the whole homily for Confessors; 3rd Noct.) The reason I am writing this letter is that I believe too many of us do not have the proper sense of responsibility for the Mystical Body of Christ. We are content to let the pope, bishops, and superiors.worry about that. And in the meantime we are not pool-ing our collective heads to anM~rze the current situation, the needs of the Church, whether or not we are getting anywhere with our efforts, etc. A typical example of what I mean is that although classroom teachers are working harder than ever nowadays to do their .work, the pupils seem to be groffcing in secularism, etc, Influ-ences outside the classroom seem often to be gaining the mastery of them. And we are producing practically no apostles from our schools. Thus, I think that something should be done to awaken per-sonal responsibility for the future of the Mystical Body. Each one of us should constantly be saying to himself as the late Cardinal Suhard did, "What can we do, what can we do?" Too many of us, misunderstanding what is meant by the primacy of personal sanctification, are content to do merely what we have been ap-pointed to do, forgetting that we are religious to be other Christs, to "restore all things in Him," and that we must do this. We must be the salt of the earth or we shall be trodden under fo6t. I almost forgot to mention the need of a proper understanding of the relationships between th'e spiritual life and action. All action must come from contemplation--the "contemplata tradere" of St. Dominic. The thing is that contemplation and the primacy of the personal sanctification element properly understood mean that prayer and the Mass must drive us to action, and thought, and a sense of responsibility for the Mystical Body; and that vice versa action must push us constantly to more prayer and contemplation. That has always been the rule of the saints--the more they did the more they prayed, and the more they prayed, the more they did.--A PRIEST. 316 THE PROMISED WOMAN--An Anthology of the Immaculate Concep-tion. Edited by Brother Stanley G. Mathews, S.M. Pp. 3lb. The Grail. St. Meinrad, Indian~. 19S4. $4.00. "From the beginning then and befbre all ages .God selected and set aside a mother for His Only-Begotten Son." As he penned these momentous words one hundred years ago, Pius IX began to list the arguments for Our Lady's Immaculate Conception in the long-awaited Bull Ineffabilis Deus. Not only was this solemn pronounce-ment at once the welcome climax to centuries of belief in the doc-trine and the complete,satisfaction of the ardent desires of the faith-ful and their pastors, but it proved to be the impetus for a new and brilliant age of Marian literature, inspired largely by this definition. In spite of the abundance of books about Mary in the past cen-tury, however, there has been a notable lack of English literature on the Immaculate Conception. The present outstanding work has been designed precisely to fill that need. Acquainted with the best in Mariology in his capacity as li-brarian at the remarkable Marian Library in, Dayton, Brother Mathews has selected thirty-four of the finest tributes to the Im-maculate Conception for his anthology. They are divided into five sections. The eight opening articles stress the dogmatic theology of the doctrine. We, ll-written and short enough for some stimulating per-iods of spiritual reading, they give a good cross-section of contem-porary and recent authors: Vassall-Phillips, Neubert, Sheen, Zundel, Giordani, Bourke, and Feckes. Father Connell gives a short sum-mary of the historical development of the dogma. Part two features six monographs on the inspiration and apostolic influence man has derived from the Immaculate Conception. Espe-cially interesting is Father Ralph J. Ohlman's article on the Im-maculate Conception in the history of the United States. How St.Epiphanius and Bossuet extolled Our Lady is shown in part three, as well as more recent writers like Gueranger, Knox and Leen. A valuable section, part four, gives the answers of Newman, ¯ Ullathorne, Gibbons, and others to Protestant misconceptions about 317 BOOK REVIEWS Revieu; for Religious the Immaculate Conception. ¯ ~ In the final division are included0 six important papal documents from Sixtus IV (in 1476) to Plus XII, as well as two significant Pastoral Letters from the Councils of Baltimore. The scope and worth of this volume can be seen at a glanc'e. Brother Mathews is to be commended for his short introduction to each article--pithy enough not t6 be passed over unread, and yet entirely adequate. His apt section titles, too, are cleverly chosen from among the praises of the Blessed Virgin. It would have been of advantage to the reader to indicate more precisely in the table of contents the type of material in each of the six sections. The index, too, especiaIIy in an anthoIogy which will be used for ready reference, could have been much more complete. A bibliogral~hy of the better works on the Immaculate Conception in French, German, Spanish, and Italian would be of value to the scholarly reader. A final note on typography: Though the type-face for the text is well chosen, the indented quotations would look better in a smalIer case (perhaps itaIicized) than that used. --T. ~,V. "~/'ALTERS, S.J. PIO NONO. A Study in European Politics and Rellcjion in the Nine-teenth Century. By E. E. Y. Hales. Pp. 3S2. P. J. Kenedy and Sons. 1954. $4.00. The scope of this eminently readable account of the ItaIian Risorgimento is indicated in the volume's sub-title: A Study in European Politics and Religion in the Nineteenth Century. The argument the author proposes is that prince and pope in the mind of Plus were not distinct entities. As did his opponents, Mazzini, Cavour, Napolean III, and Bismarck, so too did Pio Nono con-ceive of a close interdependence of politics and religion. Hence his intransigent attitude toward "a free church in a free.state." Mr. Hales has not written "spiritual reading" for his English readers. He is concerned to present "the other side" to his. com-patriots whose views of Pio Nono have been slanted by Dr. Tre-velyan, and who, thanks to Lord Acton and The "-Ffmes. have al-ways looked on the Vatican Council with horror, and its offspring, papal infallibility, with contempt. Gladstone's letters on the Nea-politan prisons and'Palmerston's unabashed references to the Papal Government as the "worst of governments" fanned tempers already b, oiling over the restoration of the English hierarchy in 1850. The author's point is well made: "Has sufficient allowance for English 318 Nooember, 19.54 BOOK REVIEWS' enthusiasm for the risorgimento ever been madein disciassiohs bf.tlse' reactions in this country to the P@e'sSyilabus of Errors. in 1864. or his proclamation of the Dogma of Infallibility in' 18707" Considering the readers Mr. Hales bad in mind, we are npt sur-prised to find some elab6ration of the definition of the Imrfiactilate Conception--the only spiritual accomplishment of Pio Nono treated iridependently of political repercussions. Since the book bears the imprimatur of the Archbishop of New York, the theologian will find nothing censurable here, although he may wince at the,. author's ~eflection that it was. unfortunate that Plus "thre~ his personal 15restige into the scale" at the delicate weighing of papal infallibility. The select bibliography has additional value in that the author has noted the bias of the various authors. --THOMAS N. MuNsON, S.J. THESE CAME HOME. Compiled and edited by Gilbert L. Oddo, Ph.D. The Bruce Publishing Co. Milwaukee. 19S4. Pp. 179. $3.00. The drama of life is played in the concrete struggles of the in-dividual person with the problems which are uniquely his; and the greatest act of this drama is his wrestling with God. Though our faith teaches us that God acts out His part by pouring His grace into the soul, not in many places do we see this grace visibly operating. The fight against sin, which is certainly a work of grace, is not an experience many care to expose to the public. The qdyssey of a convert, however, provides matter which few are ashamed to tell about and is an excellent manifestation of the work of grace. Fifteen university graduate converts narrate their stories in These Came Home, presenting a persistent search for truth away from the shallow and illogical eclecticism in which they were raised. The discovery of a personal .God, the realization that there could be only one true Church established by Christ, the unmasking of the falsehoods and misrepresentations which surrounded their young minds about the Catholic Church, the realization of Our Lord's presence in the Blessed Sacrament are some of the stages on their way home. Some were Protestant ministers and had to abandon their professions; others net obstacles in their families and friends; but all of them endured the mental anguish of realizing that their lives were empty because they had not properly found God. The reader of this book will better appreciate his own faith and under-stand those who do not shar~ it.:~ALBERT J. SMITH, S.J. 319 BOOK REVIEWS MEDIAEVAL MYSTICAL TRADITION AND SAINT JOHN OF THE CROSS. By aBenedic÷ine Of S÷anbrook Abbey. Pp. 161. The New-man Press, Westminster, Maryland. 19S4. $2.75. The author of this l~ook, by defining its scope with precision, has lightened the reviewer's pains. It is a historical study of medieval and sixteenth-century spirituality, culminating in that of the Mysti-cal Doctor, St. John of the Cross. After.h valuable sketch of the early Spanish period, successive chapters present Hugl~ and Richard of St. Victor, St. Bonaventure and his school, the German and Fle-mish mystics. The last chapter, "Spain Again, and Saint John of the Cross," brings the investigation to its goal. Within these bounds, the essayist has traced the theme of mysti-cal prayer. SlOe has read her sources with attentive care, and aligns their'yield with a steady eye to the main object. There is no over-load of learning, no pretentiousness whatever yet anyone, who has handled the tools of literary research will hold this specimen in high respect. The theory of the life of prayer, followed by the author, falls within a general scheme now widely accepted. The indispensable role of asceticism is pr~supposed.~ Vocal prayer, including petition, is taken for gbanted. To liturgical prayer is reserved its unique precedence. The writer's subject is mental prayer, and especially contemplation, acquired and infused. Acquired contemplation is the prayer of simple regard, and may be attained in some degree by a good will with the aid of ordinary grace. The inf.used forms of contemplation depend on God; they may be holily desired, but not counted on, in this world. Purgation, an essential process in the discipline of the senses and of the mind at every stage of pra~er~ takes a higher and severer form, if one is raised to the life of in-fused cgntemplation. What this historical essay has chiefly done for the present reader is tw6fold. It elucidates persuasively the unity of the mystical ex- ¯ perience (to adapt Gilson's phrase) in the Christian tradition, and the continuity, under a bewildering diversity of description, of the teaching of the mystics. Against this background, it sets the doc-trine of St. John of the .Cross in its proper focus as our Summa of mystical theology. In particular, it is he, as the author points out, who has studied with care the nature of acquired contemplation and of the approaches to mystical prayer, as distinguished from the great gift itself. 320 November, 1954 BOOK ANNOUNCEMENTS The Benedictines of Stanbrook are accustomed to give us works of solid worth. The present small volume is an honor to-their tradition.---EDGAR R. SMOTHERS, S.J. BOOK ANNOUNCEMENTS BRUCE PUBLISHING CO., 400 N. Broadway, Milwaukee I, Wis. A Man Born Again. St. Thomas More. By John E. Beahn. Once you begin to read this book, you will find it diffic.ult to lay it aside. It is a fictionalized biography written in the first person: Pp. 208. $3.00. CAPUCHIN FATHERS, 220 37th St., Pittsburgh 1, Penna. The Lagbrother According to the Heart of St. Francis. The Lagbrother Manual. Both books are by Clarence Tscbip-pert, O.F.M.Cap. The first is a translation.and the second an adap-tation from the German, In the German original they have been popular for many years among German-speaking Capuchins and have led many a Capuchin brother along the ways of perfection. The first book is a brief treatise on perfection from the practical point of view. Much of the doctrine is embodied in prayers. The second book is a vade mecum for the brothers. It takes a brother through all the actions of the day. It contains both,instruction and prayers. Both books may well serve as models as to what can be done to h~lp lay brothers in their difficult vocatibn. God's honor and glory would be increased if every brother of whatever order or congregation had similar aids to lead him to perfection. THE GRAIL. St. Meinrad, Indiana. The Jogs, Sorrows, and Glories of the RosarV. By Raphael Grashoff, C.P. This is a small book. It measures only three and a half by five and a quarter inches. In mandscript form it was used for public reading during laymen's week end retreats at Holy Cross Passionist Monastery in Cincinnati. Its purpose is to help indi-viduals to say the rosary as our Lady wants them to say it. Each of the fifteen chapters is preceded by a full page pen-and-ink draw-ing depicting one of the mysteries of the rosary. The excellent drawings are by Sister Augusta Zimmer, S.C. Pp. 173. $1.00. School Teacher and Saint. A Biography of ~Saint Lucy Filippini, By Pascal P. Parente, S.T.D., Ph.D. The foundress of the Re-ligious Teachers Filippini died on March 25th, 1732. It was°not until June 22, 1930, that she was canonized: It was 1910 before 321 BOOK ANNOUNCEMENTS" Reoieto "[or ~ R~ligioug. ttie'first five Religious Teachers Filippini opened their first gchooI in the United States i~t Trenton, New Jersey. It is not remarkable, therefore, that she is little known in this country. The present volume, the first biography in English, should do much to bring her the honor and reco.gnition she so richly deserves. The book is generously illustrated with pen-and-ink drawings by Paul Grout. Pp. 170. $3.00. Teen-Agers' Saint. St. Maria Goretti. By Mgr. James Morelli. Edited by William Peil. The book gives a brief account of the life, martyrdom, and triumph of this "Saint Agnes of the Twen-tieth Century." The illustrations by Gertrud Januszweski add con-siderably to the attractiveness of the book. The work should prove quite appealing to teen-agers, especiall~ grade-school and early-high-school students. Pp. 84. $2.00. B. HERDER BOOK CO., 15 South Broadway, St. Louis 2, Mo. The LitanF o[ Loreto. By Richard KIaver, O.S.C. That the Litany of Loreto is beautiful, and is really a poem in blank verse, all users of this litany will admit. Many, however, may not realize that it is an epitome of MarioIogy. Father Kla~ier proves this point in l~is commentary on the Litany, for to explain the various invo-cations he draws on the whole of Marian theology. The book should contribute much to make the recitation of the Litany more meaningful. Pp. 227. $3.75. Catholic Liturg~t-~Its Fundamental Principles. By the Very Rev. Gaspar Lefebvre,O.S.B. Translated by a Benedictine of Stan-brook. Here is an old classic in a new revised edition, the third in English. It should be on the shelves of the library of every religious community. Pp. 300. $3.50. The Rosary1 in Action. By John S. Johnson. A layman who knows from experience the difficulties that laymen have in the reci-tation of the rosary, soIves those difficulties. There are sections on the history of the rosary and on mental prayer. A very useful book. Pp. 271. $1.75. Neu~ Testament Stories. By Rev. C. C. Marfindale, S. J, It is a child's l{fe of Christ. All who have the care of children will wel-come this well-written book. Pp. 140. $2.25. P. J. KENNEDY AND SONS, 12 Barclay St., New York 8, N. Y. "Marg's Part in Our Redemption. By Msgr. Canon George D. Smith, D.D., Ph.D. This is a revised edition of a book which first 322 November, 1954 BOOK ANNOUNCEMENTS appeared in 1937. Its author is an eminent professor and theologian, who, in this instance, writes not for theologians but for the faithful: Thi~ Rev. Wm. G. Most characterizes the book as one "that co-or-dinates and integrates the dogmatic truths behind devotion to Mary with a solid, unsentimental, and balanced application of these truths to the life of the soul." Pp. 191. $3.00. 'THE LITURGICAL CONFERENCE. Elsberry, Mo. Proceedings of the National Liturgical Conference, 1953. Th£ celebration of a National Liturgical Week, each year in a different place, is one of the most effective means employed by the Liturgical Conference to make both clergy and laity liturgical minded and so to promote a deeper and more solid piety. The present volume re2 ports the National Liturgical Week at Grand Rapids, Michigan. Its central theme was St. Pius X and Sqcial Worship. It contains not only the papers read at the conference but a stenographic report of the discussions whidh followed. Rea~ing the volume one can catch. the enthusiasm which prevailed at the meetings. Pp. 199. $2.00. THE NEWMAN PRESS. Westminster, Maryland. Talks to Teen-Agers. By F. H. Drinkwater. The book is not for teen-agers but for those who are responsible for their spiritual and gemporal welfare. It consists of outlines arranged topically, and should prove very helpful as a rich source of material for talks and discussions. Pp. 110. $2.00. " All Things ir~ Christ. Encyclicals and Selected Documents of St. Plus X. Edited by Vincent A. Yzermans. Thirteen encyclicals and ten other documents are presented in this volume. Each docu-ment is prefaced by an explanatory note which gives the theme ~f the document and its setting: it is followed by a list of pertinent references. Pp. 275. $4.00. J. S. PALUCH CO., INC., 2712 N. Ashland Ave., Chicago 14, Illinois. The Imitation of Christ. The translation' is new and into mod-ern English. The cover is a reproductic;n in color of a portrait painting of Christ by Jerome Gibbons. This is a Lumen book. Pp. 173: $0.50. THE SCAPULAR PRESS, 339 E. 28th St., New York 16, N. Y. Union With Our Lad~ . By Ven. Marie Petyt of St. Teresa. Translated by Rev. Thomas E. McGinnis, O.Carm., S.T.L. That Our Lady has a part to play in the salvation and sanctification of 323 BOOK ANNOUNCEMENTS each individual soul is a truth all religious accept. Some may not be aware how large that part is. The present volume of excerpts of the letters of the Ven. Marie petyt show how very large that part was for her., They show too how a religious may grow in devotion to Our,Lady and so make greater progress toward perfection. The . letters are followed by an excellent one-page outline of the Marian doctrine of Mary Petyt and her spiritual director Fr. Michael of St. Augustine. Twelve one-page meditations on the Blessed Virgin conclude the volume. Pp. 75. Paper $I.00. TEMPLEGATE, Springfield, Illinois. Guide to the Bible. By the monks of Maredsous. Translated from the French by Gerda R. Blumenthal. To read the Bible, par-ticularl~ r the Old Testament, without guidance almost inevitably means to miss the meaning intended by God its author. All that an intelligent reader must know about the Bible will be found in this volume of less than a hundred pages. It should do much to promote the reading of the Sacred Scriptures. Pp. 92. $0.85. All My Life Love. A commentary on St. Th~r~se's poem Vfvre d'Arnour. By Michael Day, Cong. Orat. The translation of the poem is by Ronald Knox. In the poem we 'have a treatise on the love of God as conceived by a saint and poet. Each stanza of the poem, together with the commentary that follows it, can very profitably be used as subject matter for meditation. Pp. 56. $1.25. NOTICE FOR PUBLISHERS Our Book Re~,iew .Editor is Father Bernard A. Hausmann, S.J., of West Baden College. Publishers fire requested to send all books intended.for review in this periodical to: Book Review Editor, Review for Religious, West Baden College, West Baden Sprlncjs, Indiana. 324 Questions and Answers m3 I~ A slsterwith solemn vows in a contemplative order was received without a dowry. It is not clear whether this dispensation was to be con-ditional at that time. The sister wishes now to establish a dowry. Will she need the perm[sslon of the Holy See, or will the superlor's permis-sion suffice? By. taking solemn vows sister gave up her right to ownership of temporal things, hence also the right to acquire anything in the future by way of inheritance, legacy or gift for herself. Here is what canon 582 of the code has to say on the subject: "After solemn profession, likewise without prejudice to any special indults of the Apostolic See, all the property which comes in whatever manner to a regular [that is, to one who takes vows in an order, can. 488, 7°]: "1 ° In an order capable of ow.nership, goes to the order, prov-ince, or house, according to the constitutions; "2° In an order incapable of ownership, it becomes the property of the Holy See." Sister, therefore, must turn over to her monastery whatever money or other temporal goods may come to her from any source whatsoever after she has made her solemn profession. Superiors will then have a free disposition of this money or other goods, since it " now belongs to the monastery. In case the monastery is incapable of ownership, superiors may ask the Holy See for permission to put aside that amount of money required for a dowry by the constitu-tions, and use it for that purpose. According to our constitutions a novice who becoms gravely ill may be admitted to profession . . . and a plenary indulgence in the form of a jubilee is also granted to her mercifully in the Lord. What is % plenary indulgence in the form of a jubilee?" As far back as 1570, Pope Saint Pius V, a member of the Order of Preachers, allowed any novice of the second order of Dominican nuns who was in danger of death to make her religious profession. In the course of time this privilege was extended to other second orders. 325 QUESTIONS AND ANSWERS Reoiew [or Religious In 1912 (September 3) Pope Saint Plus X extended this privi-lege to all novices of. every religious order.or congregation or society, and his grant was published in. a decree of the Sacred Congregation of Religious, dated September 10, 1912 (AAS. IV, [1912], 589- 590) which laid down detailed regulations regarding this profession of a novice at the hour of death (see REVIEW FOR RELIGIOUS, I, [March, 1942], 117-122). In this decree, under number 4, occur the words: "to him is granted mercifully in the Lord a plenary in-dulgence and remission of all his sins in the form of a jubilee." This phrase, "in the form of a jubilee," adds nothing to the plenary in-dulgence granted but is merely gn honorary title, so to speak, which indicates the generosity of the Roman Pohtiff in granting this extra-ordinary indulgence (se~ de Angelis: De Indulgentiis, ed. 2, Rome, 1950, p. 128 n. 176). m33m Our constitutions state: "two members of the same family, for ex-ample, two sisters, two cousins, or an aunt and a niece, may not at the same time be members of the general council." Now the father of our. newly elected mother general is a first cousin of the father of the sister elected to be the fourth general councllor. May this sister act validly and licitly as a member of the general council together with our recently elected mother general? Canori 19 of the Code.of Canon Law tells us that laws which restrict the free exercise of rights are to be interpreted strictly, that is: "the words are taken in their proper meaning, but in a narrower sense than must necessarily be attached to them; an interpretation is broad when the proper meaning of words is retained, but it is taken in a wider sense than the word bears at all times." (Lydon, Read~l Answers in Canon Law, ed. 3, 1948, p. 336.) Webster's New Collegiate Dictionary, 1950, ~lefines "cousin" as: "2. Specif: a son or daughter of one's uncle or aunt; also, a relative descended the same number of steps by a different line from a common ancestor." The first definition is the strict interpretation according to cXnon law, the second a broad interpretation. Ordinarily the term cousin is understood of persons called first cousins. Since the fathers of the recently eldcted mother general and of the newly-elected fourth councilor are first cousins, these religious are really second cousins, and hence do.not come within the strict canonical interpretation of the term "two cousins," as used in ithe 326 Nouember, 1954 QUESTIONS AND ANSWERS constitutions, referred to ifi the question. Hence both sisters may continue in office as members of the general council. We should add that our interpretation is based on the assumption that the examples given in the constitutions limit the meaning of "two members 6f the same f~imily." This interpretation seems reasonable to us. We are a diocesan institute. Our constitutions read as follows: (I} "The sisters elected to the general chapter shall remain, everyone in her own office, up to the ne~t chapter. No one can be deposed,, unless for a grave cause and by the general council alone." (2) "The mistress of novices shall be appointed by the superior general and her council." The general chapter is not a month old, whe~ the second councilor is appointed to the position of mistress of novices. May she be a meml~er of the general council and mistress of novices at the same time? No pro= vision ~s made in our constitutions for an event of this kind. The Normae of 1901, in. article 300, forbade the mistress of novices to hold any other office which might impede the care and direction of the novices and explicitly mentioned the office of general councilor. This article has been written into many constitutions and must be observed in 'such cases. The Code of Canon Law merely laid down a general norm in canon 559, § 3, which says: "Both [the master of novices and his assistant] should be free }rom all other occupations which could hinder them in the care and gov-ernment of the novices." The Code does not determine in par-ticular whicfi offices are incompatible; this judgment is left to the constitutions and to the prudent judgment of superiors. Now since your constitutions have no such prohibition, superiors may determine that the office of mistress of novices is not incompatible with that of general councilor. In that case the second councilor remains a member of the general council and also assumes the office of mistress of novices. --35-- Until recently our congregation has been merely diocesan. Our con-stitutlons permitted the mother gqneral to be elected to two terms of six years each, but not to a third immediate term. Recently we have re-. ceived the Decree of Praise from the Holy See and are now a pontifical congregation. Our new constitutions, like the old, permit a sister to hold two consecutive terms of six years each as mother general, but not a third immediate term. We are to have a general chapter in January, and our 327 QUESTIONS AND ANSWERS Replete for Religious present mother general will have completed twelve consecutive years in office by that time. Some sisters contend that under the new con!stltu-t[ ons she will be eligible for immediate re-dection for two more terms of six years each without any special permNslon from the Holy See. Is this correct? Father Frederic Muzzarelli, S.S.P. in his book De Congregation-ibus Iuris Dioecesani, published in Rome in 1943, holds this opinion, and Father Gallen referred to this interpretation, apparently with ap-proval (REVIEW FOR RELIGIOUS XII [September, 1953], 255). Father Muzzarelli gives the following reason for his opinion: "The time spent in office under the former constitutions is not to be com-puted, since these have nol/¢ lost all force." It seems to us that this in-terpretation is contrary at least to the spirit of the Letter of the Sacred Congregation of Religious dated March 9, 1920 (see Canon Law Digest, I, 276-277, for English text), and sent to all the local ordinaries of the world. The Letter stresses the years spent in of-rice, regardless c;fthe manner of obtaining .it. This likewise seems to be meaning of canon 505 which states that "higher superiors shall be temporary." Father Muzzarelli interprets "temporary" as "not perpetual" but the Letter seems to make it very clear that "tem-porary" is to be taken in the ordinary sense of the term. Twenty-four consecutive years of office certainly seems to us longer than the ordinary meaning of tempora[y. Our interpretation of the canon is confirmed by a recent state-ment of Father Anastasius Gutierrez, C.M.F., an official of the Sacred Congregation of Religious, who published a series of articles regarding the present practiceof the Sacred Congregation in Com-mentarium pro Religiosis during 1953 and is continuing the same during 1954. Here is his statement: "No matter how the mother general may have been promoted to or continued in office (by nom-ination, election, or confirmation), once twelve years of continuous regime have elapsed, she is no longer canonically eligible; she may be postulated, but cannot be re-elected" (page 90)." --36-- . Could you please give us a list of books that treat of obedience? Among rather recently-published books are the following. Valen-tine, O.P., Religious Obedience: A Practical Exposition for Sisters, (London, 1950; also, the Newman Press, Westminster, Md.). Polit, S.J., Perfect. Obedience: A Commentary on the Letter on 328 November, 1594 NEWS .AND VIEWS Obedience, translation by William Young, S.J. (Newman Press, Westminster, Md., 1947) PI~, O.P. (editor), Obedience--Volume III of series on religious .lii:e (Newman Press, Westminster, Md., 1953). Some rather recent books that contain extensive treatment of the subject are the following. Fennelly, C.S.Sp., Follow Me (Burns ~ Oates, London, 1943) ; see Part III, pp. 123-203.Msgr. Gay, Re-ligious Life and the Vows (Newman Press, 1942--reprint of an old book) ; see Part III, pp. 167-264. Brothers of the Sacred Heart, Catechism of Religious Profession (Metuchen, N.J., 1943--new edi-tion in press) ; see Section IV, pp. 159-201. Brothers of ~he Chris-tian Schools, Short Treatise on the Religious State, (Paris, 1950) ; see Chapter VIII, pp. 270-324. And, finally, see the first volume of "the series on the religious life, Religious Sisters (Newman Press, 1950): "The Vow of Obedience," by Marie-Joseph Nicolas, O.P.; and "The Adaptation of Religious Obedience," by Reginald Go-mez, O.P. In listing these, various treatises on obedience we do not neces-sarily recommend them because we have not read all of them suffi-ciently for that. Also, we list these because .we happen to have them at hand. Readers may know other treatises, and their suggestions would be welcomed. NEWS AND VIEWS (Continued from Page 310) spaced (triple is even better), with at least an inch of margin on each side of the page. It is difficult to make editorial notations on a crowded page. 2) Onion-skin paper should not be used. It is frustrating to try to make editorial notations on such paper. 3) For practical purposes, REVIEW FOR RELIGIOUS follows what might be called the "old-fashioned" method of printing quo-tations: that is, we print them just like the rest of the article, except for the fact that they are in quotation marks. This same system should be followed in manuscripts. 4) The use of capital letters should be very reserved. Congress in Canada Our May number (pp. 138-40) contained a great deal of pre-liminary information concerning the national congress of religious institutes to be held" in Montreal, July 26-30. The Acta of the 329 NEWS AND VIEWS Review" for Religious congress will be published: but~-we do not know the precise date of publication. In the meantime, pending the publication of th~ Acta, our readers will no doubt be interested in the following in-formation, which we have received through the kir~dness of Father Edward Sheridan, S.J., one of the Associate Secretaries of the con-gress and First Vice-President of the executive council of religious men. Interesting statistics include the following: At the inaugural general session were three cardinals and some twenty bishops. Also present at the congress were four abbots. In approximate figures, the delegates, representing some 200 religious institutes, with a total of 60,'000 members, were distributed thus: 400, representing 12,500 French-speaking religious men (of whom about 6,000 are teaching brothers); 150, representing 2,500 English-speaking religious men; 600, representing 37,000 French-speaking religious women; 250, representing 8,000 English-speaking religious women. Included among the delegates were 259 major superiors. At the inaugural general assembly Cardinals MacGuigan, of Toronto, and L~ger, of Moni~real, stressed adaptation and moderni-zation in habit and custom book. These points were also much stressed in the sessions of religious women. One fruit of the congress was the establishment of a Canadian Religious Conference--a permanent conference of all major religiou~ superiors resident in Canada, with a permanent secretariate to be established in Ottawa. This was. in resptonse to the express wish of the Sacred Congregation of Religious. Very Reverend Girard- Marie Par~, O.P., was elected the first president of this conference. The closing exercise of the congress was a torch-light procession and outdoor evening Mass, at the famous St. Joseph's Shrine. The Apostolic Delegate, the Most Reverend Giovanni Panico, was the celebrant. The physical plant was ideal for the meetings. This included St. Laurent College, conducted by the French Canadian Holy Cross Fathers; and St. Laurent Convent, of the Holy Cross Sisters--the two together constituting some five solid city blocks of religious and educational buildings, with fine grounds. The Holy Cross Fathers and Sisters were indefatigable in doing everything possible to make the congr.ess a success. The modus agendi of the sectional meetings--which especially impressed Cardinal Valeri, Prefect of the Sacred Congregation of Religious and President of the congres.s--was planned and executed 330 Nooernber, 1594 NEWS AND VIEWS x~ith remarkable ingenuity and efficiency. Before the congress, four books (one for each of the four sections) were printed. These books contained general information, outlines (some rather com-plete) of each of the papers to be given at the sectional meetings, topics for discussion and study, and the full text of the address given by Pope Plus XII to the congress of religious in Rome, December 8, 1950. Every delegate was provided with one of these books. Each of the sections had its own general session in the morning, at which four twenty-minute papers were read Jan the subjects indicated. Then each section broke up into study committees, of from twelve to twenty members, each committee discussing one of the papers read for a period of one hour. After lunch, the committees met again for an hour's discussion, 2:00 to 3:00 p.m. From 3:00 to 3:30 the speaker of the fiaorning conferred with the presidents and sec-retaries of the committee

Part one of an interview with Frances Mercadante. Topics include: Poem for Dorris Catrell. Becoming the Italian Woman of the Year. Her work as a teacher. Being a woman with a family and a career. How her children were well cared for. How expectations and values changed from generation to generation in her family. Her mother played the organ. How her grandparents met in Boston, were married, and had her mother. How Frances' great uncle, Father Angelo Cappenella, ended up coming to the United States from Italy and was positioned at Saint Anthony's Parish in Fitchburg, MA. Frances' mother moved to Fitchburg to help care for her uncle at the rectory at Saint Anthony's. What life was like for Father Cappenella. Speaking Italian. The Venereen Sisters at Saint Anthony's. The importance of family. The tradition of family meals. How Frances dealt with her son's divorce. ; 1 LINDA: Linda [Rosenwan] for the Center for Italian Culture. It is Wednesday, October 24, 2001. We're with Frances Mercadante at her home at 306 Canton Street in Fitchburg. So she is about to read a poem that I believe she wrote. Did you write this poem? FRANCES: Yes, I did. LINDA: For a friend, Doris Catrell. FRANCES: For a friend, Doris Catrell [Disgene]. Doris, small statured woman, a warm smiling face. Whenever she greets you, it's with a hugging embrace. Impeccably dressed each Sunday as she comes to lead the parish in song with her clear, lilting voice at the 8 o'clock mass. After mass, carrying communion to the ill, she brings them consoling joy and contentment. Then, to the Blessed Sacrament she travels spending an hour with the Lord in the Eucharist. During the week, she's at mass each day, later has coffee for our group to enjoy. Always uplifting whenever we're burdened, encouraging and kind in conversation. At home as a child, I remember her presence, practiced the church services with mom in the choir. Reaching high notes as a soprano with ease, always ready to do her part. Later when Saint Anthony's School was in session, she volunteered to cook, serve, and chat with the children from our school and no one, too. Her workers enjoyed her pleasant manner. She was there when our family and neighbors required special care, assisting her parents in their senior years. Helped Margie, a neighbor, when her health began to fail. And still took care of her own family's needs. She has four loving children, Carla, Michael, Jerome, and Antonia; one special granddaughter, Ashley. Has a strong, loving bond with each of them, and especially enjoys their calls and visits. 2 She has a green thumb that is obvious to see as you approach her cottage with bursts of color from flowers of all kinds profusely growing in her yard. Doris, a woman of faith, family, and friends has left an indelible mark on my life. LINDA: Now, what was the occasion that you wrote this? FRANCES: I wanted it to be part of my Italian cultural evening. And I said it would be nice for me -- well, I had already done Luigi Relley years ago in class, in a creative writing class. I said I was going to look into getting a picture of the two of them and frame the write-ups that I did so parishioners going by, especially the older ones and then some of the families, would recognize the two people and want to read them. And that was the whole purpose. LINDA: So this was read at the awards, too? FRANCES: No. LINDA: No? FRANCES: It was just on a table with all the other material that we had, and people could read it if they wished. LINDA: So explain to us just briefly about becoming Woman of the Year, the Italian-American Woman of the Year. FRANCES: Italian-American Woman of the Year. There is a committee of people that look at individuals and usually see whether or not we have been in the community, active in the community somewhat, and also doing well with our church, our family, an all-encompassing thing. When they look at a person, they want you to be many things. I personally felt that I was more involved with church, family, and career. And I did some outside material with, probably, the ecumenical group. I had been in that for a number of years and enjoyed that. And then, I used the telephone to solicit for the Red Cross and cancer, TB-ers. 3 But I wasn't, supposedly as far as I was concerned, the type of person they should select because I wasn't as outgoing as being in politics or being very active in the elderly communities that they have in the cities and whatnot. I just didn't have the time because of my career. I stayed in quite a number of years until -- let's see, I was going on 69 when I left. And a lot of people leave at 52. So I didn't have the time. I enjoyed teaching, and I hated to give it up. LINDA: So now explain to us about being a teacher. I understand that you were the first. Were you the first married woman? FRANCES: Yes. When I came back to Fitchburg from Windsor, Connecticut, I had my training in Windsor, Connecticut. I went to college in Chicopee [unintelligible – 00:05:35]. And when I looked for a position, my mother, of course, wanted me to stay home in my own hometown. She knew I was going to be engaged and getting married, and she really looked forward to that. And I stayed on, was substituting this for almost six months, and was called maybe three times. And I said, "I'm never going to get any experience doing this." And it was a time when they were not hiring as many teachers. LINDA: And what year was this? FRANCES: This was 1953. And so I decided to use a teacher -- what do you call them? I'm trying to think of a word. Where you would look for a position, they would have the listing of different schools. And Massachusetts had a few. They were in Walpole and quite far from Fitchburg, on the other side of Fitchburg, really, going toward the cape. And then, there was this job that I found in Windsor, Connecticut, and my brother-in-law lived in Connecticut in Plainville, in New Britain. And so I decided to look into the Windsor, Connecticut job, and it started in January. And I was taking care of a fifth grade class and decided to accept the position. And I was very, very happy that I did. I had a Mr. John O'Neal, who was just delightful, as a principal. And the teachers were 4 very, very friendly. And it was a very good start for my career as a teacher. We lived in a home where there was a widow with only teachers boarding there. LINDA: And this was before you were married? FRANCES: Before I was married. So I stayed there for the rest of that year and the following year. And then I returned to Fitchburg and looked for a position here, and I was selected at the E Street School. At that time, the superintendent had just been changed, and we had a Mr. Johnson from New York, from the state of New York, I don't know exactly where. And I told him, I said, "You know, I'm going to be getting married." And at that time, they said, "Well, usually you have to retire. You could sub, but you cannot be a permanent teacher in the classroom." And he said, "No, Fitchburg is laidback." He was very get up and go. And he said, "Things are changing." And he said, "They've already changed in New York. So I don't want you to even worry about getting married and losing your job because I think it's going to change within this year." And I said, "Well, all right." So I just listened to him. And as it was, he was correct. So then, I told him the following year… LINDA: And what year is this? FRANCES: I'm very bad with years, so I think it was '54. And I told him, I said, "I'm having a child." And I said, "I know that's definitely a no-no. I'll have to leave." He said, "Oh, no it isn't." He said, "That is changing, also." And so he said, "You continue, but you get your doctor's permission that you're fine and you're able to do it." So I was the first married woman in Fitchburg and the first pregnant woman in Fitchburg. And I stayed on until that whole, entire June, and I 5 had my baby August 6 th. And everybody was very accepting. I was in a small four-room school with just four classrooms and a Mrs. McKeel, who was delightful. She was [unintelligible – 00:10:19] and knew my family. And I was very well treated, so I had no complexes about it at all. LINDA: So you didn't receive any dissention even from the community? FRANCES: No, no, I didn't. Well, I think because I was inobtrusive or unobtrusive. I did not make waves at all. I just did my job, and I was very low-key. That's the way to put it. LINDA: Now, where was this school? FRANCES: This school was on Lindbergh Street, which is Route 2-A going to Boston, the old Route 2-A. And that's where I started here in Fitchburg. And then I decided to stay out until I had my family. So I was out of teaching for six years. I returned to teaching when my husband decided he was unhappy with private accounting and really would like to start his own public accounting business. In those days, a CPA could not do any advertising at all. And I knew he was worried about the fact that he wouldn't be able to support his own family. So I decided to try to get a position, and we could live on my salary. And in the meantime, I spoke to my youngest sister, who is 10 years younger than I, and she was dating seriously. And I said, "Would you mind instead of working somewhere to take care of my children?" And she agreed. And so I had a wonderful setup if I was able to get the position. I talked to my pediatrician because I was very worried about the children. And he said, "If they're ever very seriously sick, I will take the car and drive right to your house." And so I never forgot Dr. Pick for that. And he gave me a couple of articles to refresh my mind that women have a right to have a career as well as a family. And they can do both very well. And so I did. 6 I was given a position by Miss Lyons. She was the assistant superintendent at the time. And I had a fourth grade at Hastings School. And that's where I started my career in teaching. I stayed there four years, and when Crocker School was built, I was one of the first to go into that new school. And I stayed there until I retired. So I was there for 68 years. LINDA: Sixty-eight? FRANCES: Sixty-eight. I'm sorry, 35 years or 36 years, 35 or 36 years. LINDA: Wow. FRANCES: So I was 68 years in age. That's what I meant to say. LINDA: First of all, your family sounds as if they were very progressive, especially your husband. FRANCES: Mm-hmm. The CPA business, of course, you had to wait for the telephone to ring. You could not advertise. LINDA: Why not? FRANCES: It was against their rules and regulations at that time. And it stayed like that for quite a number of years. And now, of course, they can do anything they want, advertise… LINDA: So how did he begin? Did he just hang a shingle out? FRANCES: He had to put a shingle out. And I don't know if he could even put something. I think he could put an announcement in the newspaper, and that was it, and just by word of mouth. And then there were public accountants and private accountants that knew him and liked him and offered to give him one of their jobs, and that helped him to get started. And then he get to know more people. And through word of mouth, really, it was developed. LINDA: And he continues today? FRANCES: Yes, he continues today. And he has his youngest son. And it's a thriving office. Instead of being a one-man band, he has three or four CPAs now there, I think, working in the office. LINDA: And what's the name of the business? 7 FRANCES: It's Mercadante & Mercadante. And then, my daughter-in-law took a payroll business that he had only eight people and made it into, I think, 70 clients now that do the payroll with her. LINDA: And what is that business called, or is that under Mercadante? FRANCES: No, it's her own payroll business. I honestly don't know the actual name of it, but Nick will be able to tell me. LINDA: So were the hardships worth it at the beginning? FRANCES: It was. I still had guilt complex about leaving the children. I came home at three; and in the first years, I did not take any courses. I just took the courses that were given at the school after school hours. And my sister would stay an extra hour, an hour and a half. And then I would come home, and I would just spend my time with the children and then cooking a full meal, and I would have my sister stay with me and have a full meal with her husband. And then eventually, she was married the second year and had a little girl. And I would babysit her little girl—I had a crib for her—so that she could go out and enjoy herself on occasion with her husband. And it worked out very, very well. LINDA: So she must have lived nearby. FRANCES: She lived nearby, yes. And then, when she expected her second child, then my mother talked to me about a Mrs. [Grassi], who was her very dear friend who was 65 years old. And Mrs. Rose Grassi was just unbelievable. She accepted the position here. She lived only five houses down the street from me in this… LINDA: Are we talking about this address? FRANCES: Yes, this address, right on Canton Street. And she enjoyed every single bit being another grandmother. We called her the third grandmother in the family. She was so loving and caring to the children. I would have to hide housework from her so that she wouldn't get worn out because she would always put her whole effort into caring for the needs of the children 8 first, and then worrying about the little things in the house that she thought I wouldn't have time for. She was just so special. And Fridays were a special day for the children. There was always a special goodie because it was the end of the school week and she wanted to have a special treat for them, might have been apple muffins or cookies. She made oatmeal cookies. She did so many things that were special. And to this day -- well, I'm thinking back college days. They would come home, and I never had to tell them to go and visit their grandparents, but they also would never forget her. They would go down and see her husband, Joseph, and Rose. LINDA: And now, these are other Italians, too? FRANCES: They're Italian. And, of course, both of them are deceased. But when Ann Marie got married, she went to the nursing home with her bridal gown on and her husband and had a picture taken. And she has that picture at our house. And whenever we have family gatherings, we talk about her remarks and how she used to cater to Anthony being the youngest child. And she'd say, "Oh, my goodness, your wife is so strict with that little [peachy mean]." Peachy mean is the little one. She doesn't realize he's still little; he shouldn't have the same choice that the other children have. And so we would talk about that. And so then, she would tell that to my husband. She didn't want to hurt my feelings, and so she was hoping that he would tell me to cool it with that youngest son of mine. But, oh, she was just a special, special person. To this day, I miss her whenever I go by her house. LINDA: Now, do you think that you would have continued with your teaching probably if you didn't have your sister and someone like Mrs. Grassi? 9 FRANCES: I think it would have been very difficult for me because I was a very -- they say cancereans are, but I'm very family-oriented, and I worry about the children and not being there if they really needed me. I was very fortunate that the family stayed very healthy in those teaching years. And so when I did have to take time off, it was very few and far between, so I wasn't hurting my teaching career by having a lot of substitutes in and out covering my class. I didn't want to do that because I felt that was my responsibility to my school. LINDA: You're of the generation that really invited people into your home to take care of children. How do you feel about outside daycare now with all the daycare centers sprouting up? FRANCES: I think I would peruse them very carefully. And it wouldn't be just one visit; it'd be several visits to make certain that you walk in there unannounced on certain days just to see what happens when they do have a child that's having a bad day and how they're caring for the child. And that would be my feeling. Then I think you could rest assured. I know we had a girl here on our street—and I know her mother very well —was [unintelligible - 00:21:12] daughter, Nana. And she has done a beautiful job. She takes care of 6 months old right to toddler age. And she has a lot of patience, but she only has maybe five or six children that age, so she can give them a lot of undivided attention. And she has her house set up for it. LINDA: What do you think are the most important attributes to taking care of children? FRANCES: I think loving them and making them feel secure is so important, because you are really taking the place of parents. And they feel very left out, that initial shock. Even when they are starting elementary school, we have a lot of problems with the first time they go to kindergarten or the first time they go to first grade, whatever it might be. That separation is very difficult for children. It's very difficult for parents. And so I think if you 10 have a warm, loving person that gives them the security that they're not going to be invasive and not take mommy and daddy's place, but be there for them, is very important. LINDA: What did you do to make sure that your children still felt important in your life? FRANCES: Oh, I would say, when I came home -- first of all, I always told them if there was anything majorly wrong and they felt they needed me, that they could call dad's office, and either Dad or I would pick them up at school so they would not be left thinking that no one would take care of them if they had something really seriously bothering them or if they were seriously hurt, you know, physical harm. And then when I came home, it was always a special treat. And that treat was to get together, and snack time was talking time. But even though I was talked out teaching, I made sure that I spent at least a half hour talking about the different things that may have happened. Some of them were very talkative and outgoing, and the others were very withdrawn. And so I had to reach them by just questioning very gently and not pushing the issue. And eventually, they started to tell me. If there was something on their mind, it would come out. But it was just during snack time before we started homework. And I would do that. And it worked out. I don't know, I think our parents that had to work in my generation had it easier because we all had the same rules and regulations in every household. So when they were playing with their friends, they heard the same rules. And they didn't feel that they were being slaughtered and overruled by very strict parents that had to work. They didn't feel that it was a difficulty. They just took it upon themselves, "Well, mom has to work because dad is starting a business." And then, of course, I could have left teaching. And 11 they were in the middle grades at that time. And I said, "If you don't mind, mommy would like to --" I'm always with Nana because I'm with the grandchildren now. I said, "Mommy would like to stay on stay on teaching. But if it becomes a problem," and I said, "we'll talk about it." And I stayed on because I wanted them all to get a good education, and I had them very close in years. They were 20 months apart, and the last two were 16 months apart. And so I knew that when the education started and paying the college bills, it was going to be very difficult. And our parents were good-hearted people, but they didn't have any kind of money to help us out. It was going to be our problem. LINDA: How did your mother feel about you working? FRANCES: She didn't mind it at all. Of course, she was an organist for so many years. But of course, that was part of her life because she started playing the organ when she was in her teens for the church. And she did it free of charge. And then I think probably when she was 30 or 40, they started to give her a dollar for playing the mass. And she had to take a cab down to the church there with the dollar. LINDA: So in a way, she was out of the house anyway. FRANCES: She was out early in the morning and then back at home all day. So if we got sick, Mother was there at the house. And the only time she was out of the house was Saturday mornings, and Dad was usually there or she would have a babysitter, or my grandparents were there. So there was always somebody reliable there. And then Sunday masses, she would play one or two. And we would be at one. And then Dad probably took us home. And it was never a problem. LINDA: Now, can you speak a little bit about the different generations? For example, what your parents expected and then what you expect and what your children expect. FRANCES: Well, I think that they wanted us to be kind to one another. Family was very important to them. And they enjoyed having the relatives come to 12 visit and putting a huge spread on at different times. We had my grandmother's people from Roxbury that would come up. And oh, they were such fun times. I remember my grandmother's brother, Uncle Rocco, and -- oh, maybe Great Uncle Rocco. And he was full of fun and had a beautiful singing voice, and they would get at the piano and my mother would play the Italian tunes. And then, of course, there'd be always a delicious meal to eat, and dessert. And then they would head back to Boston to Roxbury. And with my mother's sisters, I think we were the only ones that had a car. And then, we would take turns taking one family to the beach with us. And sometimes, my mom would leave us at the convent with the sisters if we couldn't fit everyone, and we would spend the afternoon with the nuns. And we enjoyed that. Now, in this day and age, they would think that was horrible. But they played games with us. Oh, we had a wonderful time. And there was goodies there. And then, Mom would pick us up probably six or seven o'clock. But it took much longer to get to Boston or to the beach because we had the old Route 2, and you had only two lanes. And it was a two-hour, almost, I think, trek to get to Boston. And so, family get-togethers were very, very important. And I think we all remember them as happy times. In our own individual families, we always had birthday parties. We did not get 10 or 15 presents. We got one present. And so the material things were a minimum. We got school clothes when we started school. And then when the change of the season came, we got warmer school clothes. And Mom and Dad very rarely bought new things for themselves. 13 We all dressed on Sundays. They were Sunday outfits. I remember that clearly. You would never wear dungarees to church. When my youngest sister was 10, and -- I was 10, and she was maybe just starting out, when she get to be 10 years old, that's when the dungarees started. But girls usually wore shorts in the summer with the skirt over. And it was a different era completely. And we didn't mind it. I don't remember anyone complaining. LINDA: So do you remember rejecting any of your parents' values? FRANCES: No. We went along with it. And sometimes, we'd be stubborn and bark at something, "Well, why can't I have a little more time doing such and such?" whether it be a game or whatever. And she'd say, "Well, it's time to hit our homework," or get busy for the things at hand, whatever it might be. And I think that's about the only thing I remember. And if we were arguing with our sister over some stupid thing, it might be, "Well, did you take my sweater out of my drawer? I didn't find it in my drawer, and you must have worn it. And now, it's in the wash. And you didn't ask my permission to do it." And I had my grandchildren two weeks ago, and the same thing happened. Olivia came in and she had on a sport shirt that belonged to her sister, Tanya. And I said, "What are you doing?" And she said, "Well, Tanya was ready to start an argument." And I said, "You know," I said, "when Aunt Theresa and I were growing up," I said, "she used to take something she loved to wear and wouldn't even ask me. And then, she'd put her jacket on and start walking down the street. And she'd say, 'Well, I'll wait for you at the corner.'" 14 And I said, "I never thought to look inside the jacket. But when she came home…" And so the two girls started to laugh. And I said, "You see, that doesn't change in families." Then I said, "It would be nicer if you asked permission, because there are some things that should be favorites and that should be left alone and then other things that you could share." And so that's the way my mother brought us up. In the very same way, she talked to us about that and she said, "Sharing is wonderful, and we should learn to do that. But there are some special things that you want to be yours, and that's okay." So I thought that was a good way of teaching my grandchildren, remembering their mother's words. LINDA: Now, your children have they taken many of your values and the way that you brought up your children? FRANCES: Yes, I would say so. Now, they have, of course, in-laws that are not of our same background. But still, in all, they have been following the same ideas. They're very loving girls. I have two daughter-in-laws, and so that makes a big difference. And then, we've had a lot of family get-togethers where they take turns. And I feel really wanted and so does the rest of the family. And I think that's half the battle, really. LINDA: Now, do you have two daughters and two sons? FRANCES: I have one daughter and three sons. Now, my oldest son has since been divorced. Now, I don't know how many years it is now. But they have joint custody, and I am very friendly with my ex-daughter-in-law to this day. And so when Christmas comes, I always remember her. And when I had my special affair, Italian Woman of the Year, she sent me a beautiful bouquet of flowers and a beautiful card with lovely notes from herself and the three girls. LINDA: Now, what is the son's name? FRANCES: Nicholas, Dr. Nick, yeah. LINDA: And what is her name? 15 FRANCES: Her name is Jayne. And she still goes by Mercadante. J-A-Y-N-E, she spells her name. LINDA: Now, is he remarried? FRANCES: He has not remarried. No, he's dating someone spasmodically. And he feels that his responsibility right now is his three girls. LINDA: And what about your other sons? FRANCES: And my youngest son is married to Deborah. And she… LINDA: And what is his name? FRANCES: Anthony. LINDA: Oh, okay, this is your youngest. FRANCES: Yes. And sometimes we call him Tony. And Dominic is unmarried, and he's up in Belfast, Maine, and he's certified architect. LINDA: And he's unmarried. FRANCES: Mm-hmm. Then I have my daughter in Harvard, and she's married to Roy Castor, and they have two beautiful daughters. I have all their pictures on the piano so I could look at them. LINDA: And what's her name? FRANCES: Ann Marie. And it's A-N-N and then M-A-R-I-E. LINDA: Ann, okay. Thank you. FRANCES: And she's a nurse midwife. She became a nurse midwife. And he is a small-town lawyer. LINDA: Interesting. Now, you talked about your mother playing the organ. FRANCES: Yes. LINDA: And I know that you're an organist, also. FRANCES: When she became elderly, she wanted me to continue, so I worked with her at the organ and played some of the masses when she was unable to. And then she finally retired, I think after 60 years of playing. But she started at, I think, age 12. So did I, just playing benedictions. So when people read my write-up for Italian Woman of the Year, 55 years of playing, or 50 years, it was really taking those years that I had played 16 occasionally, just benedictions. But I really played maybe 30 years, 40 years. LINDA: Now, did your mother play… FRANCES: She played funerals, weddings, yeah. LINDA: How did she learn? FRANCES: She learned from the sisters. I think it was the sisters that were at Saint Joseph's Church in Fitchburg. And I think they were the Sisters of Notre Dame. But they were a French order of nuns, and she learned from one of the sisters that taught piano and then taught organ. LINDA: And how did you learn? FRANCES: I took from the Mr. Williams here in Fitchburg. And then when I went to college, I took from Sister Lawrence Newey. So I had some training from two professional people. And so did she. LINDA: Does the tradition continue with your children? FRANCES: No. Well, Tanya is a very good player, piano player, and doing well with it. And then, Sophia, my 10-year-old, is playing. And my 9-year-old is playing the piano. She's starting with the Suzuki, Allesandra, my daughter Ann Marie's youngest daughter. And then, Antonia, her oldest daughter, is learning the flute, and has played the flute. And Olivia, who is the second one in my son's house, is learning the clarinet. And she's now starting with the saxophone. And I think we're going to start Nicholas—he's going to be 7 this month—probably with the piano because he seems to like it. He goes there and he doesn't pound on it like most children do. So we think that there's an interest there. LINDA: But your children don't play? FRANCES: No. Tony had lessons and Ann Marie did. And they gave it up in, I'd say, the upper grade school years. No interest. LINDA: So now tell me -- I guess we should get -- first of all, I feel like we're really rushing and we are because we only have about an hour and there's 17 a lot to cover, but I know that you have a very strong connection with Saint Anthony's. FRANCES: Yes, I do. LINDA: And there's a reason for that, and I'd like you to explain that. FRANCES: Well, first of all, my mother was born in the North End in Boston, and she came from a mother and father that came directly from Italy to the North End in Boston. Her mother came at age 15 to live with Aunt and start her life there. My grandfather was already there, and he was 10 years older than my grandmother. And they lived in the same apartment dwelling, many floors. I think probably there's six to eight floors in those apartment buildings. And he got to know her by seeing her scrubbing the floors, that they were very immaculate. And they get to talking. And he married her. And she was just, I would say, 16 when she got married. And she had my mother at age 17. And my mother was so small that she was three pounds. In those days, they did not have the hospital care that we have. And they used to open up the oven door and have it on a very low heat, and they would put the bassinet close to the oven door to make sure that the baby stayed warm enough, plus the blankets and whatnot. But they really worried about a three-pounder. And today, of course, there would be a facility for that. And my mother grew up very healthy and always had a weight problem, which is unusual for being so tiny as a baby. But she had a very healthy life. Now, when my grandfather had spent maybe several years or more in Boston, he became very unhappy and missed Italy tremendously. So one summer, he said he wanted my grandmother to take a trip back with the 18 three older children and see whether or not she would like to go there to live, because he was not too happy with… LINDA: Now, this is your mother's parent? FRANCES: My mother's parent. This is her father. So they decided to go back, and they did take the boat from Boston, and they went to Italy. And, of course, I think in those days, it must have taken almost three months to get there, or two months anyway. And when they arrived, it was summertime there, and for some unknown reason, my grandmother became ill there. We don't know if it was a change in the water, the kind of food, but they ate the same more or less diet. So we just don't know, but she became quite ill, and they had to come back by boat. And because she was so ill, my uncle was -- my great uncle, Father Angelo Cappenella, was a seminarian professor in Naples. And so he asked the bishop for permission to escort them back to the United States, and the bishop gave him permission. And so he came with the three children and his sister-in-law back to the states, and my grandfather just acquiesced and decided he had to learn to love this country as his own. But I'm sure it was just leaving his family. I think he was a very, very quiet man and very bonded to family. And you had people in the North End, but they weren't your family. They were acquaintances. And then after a while, he was comfortable. So then what happened is my uncle was situated in [Hayville] in the Boston Diocese. And Father Maseo, who grew up with him in the same town in Italy, told him that he had to go to the Springfield Diocese, and they wanted him to work in his diocese. And so eventually he was given the Fitchburg place where Father [Rossomano] -- and going to look here and see. This was in 1907. Our father, Reverend Pasquale Russuomo, an Italian missionary began founding the Saint Anthony Parish with 200 determined Italian 19 Americans. The springtime of 1908, April 26 brought the dedication and consecration of the new church building. And under Father Rossomano, returned to Italy in the fall of that year. Monsignor Angelo Cappenella assumed the pastorate duties for the young parish. He was only Father Cappenella at that time. And so that's where he was assigned. And then going on from there, do you want me to tell the history of the church? LINDA: No. FRANCES: All right. We'll stop there. LINDA: What I'd really like you to do is -- we may have time for that, but really tell me how your mother then got involved with Saint Anthony's Parish. FRANCES: Okay. My grandfather, knowing the custom in Italy, which was if you had a parish priest in the family, the family members would take care of the rectory in his name, help with the altar, and serving in every capacity until they had sisters to help out or nuns to help out. So he talked to his wife, and he said, "We're going to have to send at least two children there. I don't want him to be alone." And so my grandmother went right along with it. And she said, "What I'll do is take the train back and forth. I'll stay two days with them, make the food ahead of time, teach them how to do certain things, and then I'll come back and spend four days here." And so Aunt Anna became the second mother in command in the North End. And that was my mother's second oldest sister, and she helped my grandfather. And so they came to Fitchburg, and… LINDA: Tell me what their names were. FRANCES: Mary and Michael. And they were both Cappenella. Now when he came, he realized that to have these children have a normal life, they really should get back to their families. But the only one who eventually did go back to his family was my Uncle Mike. My mother, staying here as long as she did, had a niche here, and she made friends, and she didn't want to 20 leave my uncle. And my grandmother used to come often enough. And then the grandparents, and my grandfather and the family, would come on Sundays every once in a while. And they would have family dinners together. So she, more or less, I think accepted being here in Fitchburg with her grand uncle, her uncle, my grand uncle. LINDA: When did she start? FRANCES: She was 12 years old, which is a very young age. But when you look at age in those days, my grandmother was 16 when she was married. They had a maturity that we don't have in our own generation, let alone our children. They are really children at that age. They can't make serious decisions, yet these children seemed to be able to. They had a maturity about them that was inhuman. LINDA: Now, where did she go to school? FRANCES: She went to St. Bernard's Elementary. And I think she only went up to the sixth grade. LINDA: And tell me what she did at the rectory. FRANCES: At the rectory, she worked at the church washing linens, setting up the altar, doing all the things that the sisters did in later years, getting the music ready for the different functions and the masses. And then in the rectory, she had to clean it as a house, all the chores you have in a regular home: cooking, cleaning. She did some sewing, ironing, all of that. And then, of course, he was very helpful. He was an uncle who did not just sit. He would help her with the dishes and help her with the cleaning and whatnot because he felt it was a sacrifice for those two children to be away from their parents. And he appreciated the fact that they were there. LINDA: So this is about the time she must have learned how to play the organ? FRANCES: Yes. She started taking lessons, I would say, early on, maybe 14. I would say about that age, probably. 21 LINDA: And did she look to the nuns as mother figures, do you think? FRANCES: I think that she just relied on her own mother when she came here. She was very, very secure. I think my uncle priest had a kind way about him. So he was sort of second father in command, and they related to him very well. He was not an abusive person. He held his temper. I think later on in the parish, we heard that he would lose his temper at times because that parish was built up on pennies. People did not have a lot of money, and it was very difficult for them to get into the habit of giving to the church, because in Italy the churches were paid by the government, a very different thing. And so when they came here, they couldn't understand why they had to support parish. That was a very difficult thing. LINDA: Did parishioners have to purchase a pew, let's say? FRANCES: I don't remember that much. But if the church was being redone, they would want a family name. So I know the windows would have a family name on them. I think some of the pews did have years back, but I don't know because they've been changed several times. And different statues were given in honor of a beloved person that died in their family. And so that was done. LINDA: So tell me a little bit about Father Cappenella, well, uncle to you. FRANCES: When I was growing up and my mom and dad were married, we lived three houses away from the rectory. The parish owned a three-tenement house that gave them money from the rent they collected to support the things they needed to have in that parish. At first, he had no nuns, and so the Irish teachers were wonderful to him. He had four or five of them. Alice Lyon was one. Mary Courtney and her sister were two more. Alice Keeney was another. And I don't know what he would have done without those Irish teachers volunteering to teach Christian doctrine and helping out with the linens, too, and helping my 22 mother out. So they were just wonderful to my uncle priest, and he always appreciated it. And eventually… LINDA: So were they just volunteering their time? FRANCES: Volunteering. Absolutely, after teaching, volunteering. LINDA: And now, where were they from? FRANCES: They were from St. Bernard's Church. Our mother church was St. Bernard's on Water Street. LINDA: Now, they must have needed the permission from [unintelligible 00:52:37]. FRANCES: Yes. And I'm sure that he gave them permission. And so that was a wonderful tribute to that pastor in caring for a mission church that was just starting out for those people who came from Italy and did not know the English language quite yet. And so he would start his mass in Italian at first. And then as time went on, it was just one mass in Italian and all the other masses were in English, because most of the Italians had that feeling of wanting to be accepted in this country, and they wanted this adopted country to love them the way they loved their natural home in Italy. And so they thought learning the language was an asset to them. And so a lot of us who had mothers and fathers who could speak fluent Italian did not have that training of hearing the language because they would just talk to the children in English, whether it was broken English or not. And they would speak only to the grandparent in Italian. Now, very many of the families did that, but there were still some families that talked Italian only at home. But that's the way we were brought up. And there were many families like ourselves where they just spoke English all the time. LINDA: Looking back on that, do you think it was important for assimilation reasons? FRANCES: When I think of the problem we're having with the Spanish people, I think that maybe it did help. And I taught in a school where the people came 23 from Finland and brought their children to school. And they spoke fluent Finnish at home. But when those children came to school, they learned the English language. And they did not put up any hesitation about the fact. They felt that this was their adopted country, and that when they got home, they would speak the fluent Finnish with them. But they were also going to learn the English from their children. And the attitude is very different. Now, I don't know about the Canadian French, because, of course, they can come from the country of France, they came from Canada. And I think it was very similar because they kept their language, but they also learned English. LINDA: But on the other hand, the Italians really didn't keep their language, did they? FRANCES: No, we didn't. I would say there are very few families who did. That's my own personal opinion. But I know Doris's family spoke fluent Italian. And there's still some that were doing it, but it wasn't the majority. I think it was difficult for them to go into the workplace not knowing more English. And I think that's where the change occurred. They wanted to do well in where they worked to be able to support their families. So that was a definite must. We have to be accepted. We have to do our part. And secondly, the Italian language, even though they loved it, had to take a backseat. That's my personal opinion. LINDA: Did you ever feel it important to teach your children Italian? FRANCES: I was hoping that they would pick it up in school because I sent them to a parochial school, but none of them did, because it was just in class. And then they never attempted to try to talk except in class. LINDA: And you don't speak Italian? FRANCES: No, I never do, no. And that's why I'm taking beginning Italian right now. 24 LINDA: Did you speak Italian when you entered school? FRANCES: No. No. English. LINDA: So your parents spoke to you in English? FRANCES: Always in English. LINDA: Well, that's because it was really their parents who came over. FRANCES: Yes. LINDA: We're going out of time. FRANCES: All right. Well, do you want to continue, and I'll just skip that meeting? LINDA: Oh, I don't want you to do that. I can always come back. FRANCES: Oh, sure. LINDA: I can come back at a later date. FRANCES: But if this is a convenient day for you, why don't we just try to get quite a bit of it done? LINDA: Okay. FRANCES: I think we should do that. LINDA: Okay. So again, I'd like to go back to Father Cappenella to get some maybe personal stories, anything that you can share that probably the average person may not know. FRANCES: Well, he was a very giving person, and he felt even though he had the help of those Irish teachers, he needed to get sisters here to bond the parish together more so. And he felt that with the nuns, they could teach Italian. They could teach embroidery, have a pre-school. And all of these things would help the new families coming directly from Italy. And it would nurture his parish, too. So he moved out of the rectory—that was part of the church in those days. There was sort of like a little L, and there was about three floors. And when I first went to the convent, that's where we would stay, so I got to know it very well. And he decided to move to Salem Street and then to the house, the [Ritchie] house. And he stayed there until a new rectory could be built. And so he did that. 25 And when he had those sisters, then they took over the pre-school and started [Sagalopi's]. LINDA: Now, who were the sisters? FRANCES: These were the [Venereen] Sisters. And, let's see, I think that is mentioned here. They came in 1919. Four sisters of a congregation of [unintelligible - 00:59:29] Venereen Sisters arrived from Italy to teach in the day nursery, to conduct classes in religious education, and to assist the pastor in caring for the needs of our expanding community. And it says, at that time the sisters lived in the -- well, was really part of the church. It was really the rectory, the initial rectory on the church. LINDA: So Father Cappenella was really instrumental in bringing [unintelligible - 01:00:03] here? FRANCES: Yes, he was. Absolutely. Yes. And that was a very close time, especially the first nuns that came. Oh, he was very fond of them and couldn't do enough. In hot weather, I can remember the years when he was able to afford a car and he would take us to Quentin when he had to confess the sisters and the presentation at their convent. They always sent a different priest so the nuns would feel comfortable confessing their sins. And he would take us for a ride and buy ice cream for us. And then when we got back to Fitchburg, he would say, "Now, I'm thinking all our nuns with all those robes on," and he said, "this hot weather," he said, "we have to stop at a store and I have to buy them a box of ice cream." In those days when you went to an ice cream place on the road, they just had the cones. They didn't sell it by the bulk as they do today, so we had to stop elsewhere and get them their ice cream. And I always remember that. And there were things that -- he always wanted to make sure they had enough heat in the wintertime, and then if he got too much from someone's garden -- but most of the time, people would take some, I 26 should say, to the convent. But if they forgot and he had over an abundance, he would always bring extra food down there or give them special treats that they couldn't afford. And he just felt that they were really the heart and soul of our parish. And I feel that that's why we grew so well through the years from one generation after another. It was those initial Venereen Sisters who really, not only gave us stronger faith, but the family life being so important, they instilled it in us in the way they treated us and the way they talk to us. And I think that helped all those good families, and it helped my mother's generation, the first families, and then my generation. And when I get together with people that are in their 60s and 70s, they still remember, and someone their age still remember those first nuns with joy and with special feeling. We just can't help it. They're part of our life, our parish life. And we have such a warm feeling about them. LINDA: So tell me more of what they did for the community. I know that they preached a stronger faith and a strong family. FRANCES: Yes. LINDA: But how did they lead by example? FRANCES: Well, they were very instructive with the children. So they had classes in Christian doctrine. And through their example, of course, they taught us plenty. But they were actually teaching us Christian doctrine, and not only that, the classes in pre-school, bonding with us in things of everyday life, not just faith, just not religion, but games, playing games with them. I can remember one little Italian game that I'm teaching my grandchildren. We had to, in pre-school, make believe we were butterflies. And we would flip our hands and walk and just hop around in a circle. And then she would teach us—and this was Sister Michaelena—and she would teach us sofaleena bella bianca vola bola nuncy stunka, which means 27 butterfly, butterfly beautiful and white, always flapping their wings and flying and never getting tired. And fly here vola coo a volala, fly there never, never getting tired. And so that little nursery rhyme was the little game of running around in a circle with our hands flapping up and down. Those brought a lot of happy memories back. As a child, a very young child, I can remember that. And a lot of my fellow friends my age remember those things. Now, we also remember that when we were at mass, we had to tow them up. There was no talking, and we had to pay attention. And in those days, it was difficult because it was in Latin. And you know how bored our children are with just going to church, let alone sitting there for an hour listening to Latin. And there wasn't the -- well, people participation the way we have it today. And so, it's a big difference in the worship of the mass today in this generation and when we were little. And I think it's much for the better. But we still honored our parents and our grandparents and our sisters with good behavior. If we were an itchy type child, we just wiggled in our seats, but we stayed where we were supposed to. I think it was definitely a deep respect and care and love for the teacher as well as our parents that made us do that. That's the only thing I can think of because I brought up four children, and my oldest one was a very big itch and is very active compared to the other three. And I would have to tell him several times whereas the others I never had to tell them. But we have all different personalities. And I'm sure there were some of us in that generation that were very antsy and wanted to move about. But because of the respect we had and the love for our parents and our priest and our nuns, we held back. We held back enough [gap and go]. I don't 28 know what you would say, but tolerance. Yet it was more than tolerance, was caring. LINDA: I get the impression that maybe you don't think there is enough caring and respect today. FRANCES: I think that the parents are too involved with making too much money and huge houses, and the sense of giving has gone to extremes. And I think the nurturing and the loving, we're so tired because I think in this day and age to do the shopping and take care of a family, have a part-time job, if not a full-time job for both mother and dad, is overwhelming. And the children are in so many organizations today. You're in the band, as I am, picking them up from soccer, field hockey, then it's instruments that they're taking up, dance. And we're spreading ourselves too thin in the meat and potatoes. The most important thing is family life and spending some time with our families. And there are some families today that don't even have one meal together. Now, that was something I insisted on when my boys were in high school and they were into different sports. I didn't care if the last one came in at 7:00 p.m. at night. We ate at 7:00 p.m. But I wanted us to eat as a family. So they could have snacks to hold them over, but I wanted us as a family to have a meal together. And very rarely, we had a conflict where we just couldn't do it. I tried to make that a rule, not just Sundays. And Saturdays were fun days for us. We had really leisurely breakfast in the morning, and we took turns making it, and we invite my milkman in. And I can remember how amused he was when Tony was making breakfast and he was in the third or fourth grade doing it. 29 But I think we have to go back to doing that. We've got to cut back on some of the stuff that's not needed. And too much material things, we don't need, too. LINDA: So whereas you worked really to support your family it was important. FRANCES: That's right, we did. LINDA: Your feeling is perhaps some of these people don't need to work as hard or even work at all if they're only buying more. FRANCES: Yeah. LINDA: Is that it? FRANCES: That's it. But, of course, today the thing has changed. Education is far more expensive than it was when we were bringing our children up. And so now, if you wanted them to go to a school—and even your state schools have gone up in the price of education—you're going to, if you have your children close in age, go out and have an extra pay coming in just for the education. It's that difficult today to educate your children. LINDA: Getting back to sharing a meal, do you feel that was part of your Italian heritage? FRANCES: Yes, I think that my mother made that very distinct because my grandmother did, too, before her. It was always -- she wanted us at least once a month to go to Boston and be with the rest of the family. And if she couldn't have everybody at the meal, we had to come for cake and coffee, those who lived in that grid, to join us so that we were all together. She wanted everyone there. And my mother was the same way. And when my mother was unable to do it physically, we would take turns and do it for her and take turns at our homes so that she would have that feeling at least once a month of all the children. LINDA: Do you continue that tradition? FRANCES: I certainly do. What we do is birthdays are very prominent. And we try to limit the number of birthday get-togethers. So we take the month of October and group them together. Now, Poppa G has a birthday in October, October 4th. And CeeCee, our youngest granddaughter, is 30 October 17. So when the family gets together, we try and get a Sunday where everyone can be together, or Saturday, and we have a cake for each one, a little cake for each one. We have plenty of ice cream. And we make the meal together. And they really enjoy it. And the cousins get to know one another more. And they learn to adjust to the temperaments, too, because sometimes one of them is off kilter on that day and wanting their own way, and they have to learn to bend like they do with their own siblings in their own home. And so I think it's a good lesson for them, and it sort of bonds the family. LINDA: Just talking to you for this short while, I feel that you don't mind bending. FRANCES: No, not at all. No. That's so important. And I try to adjust because I know I'm dealing with daughter-in-laws that come from a different background, who probably never had this. And it's too much togetherness in my family. And so I try to take the median of let's join the birthdays together. And then now with the family getting too big, at Christmastime we've started picking names because they were opening up too many presents. And I didn't like it, and neither did some of the parents. And so we started the limitation. Now the children know they're only going to get two names, two presents, one from their family and one -- I'm trying to think how they do it. It's just been recent that we've been doing that, those past two years. I know we do it at Thanksgiving time. We put names in a hat or a bowl, and usually it's a bowl. Oh, I know what it is. I'm thinking of every parent picks one for their child and so that everybody has one name. And so everybody gets at least one present. Now, we were doing the godchildren, but then we decided no, we're going to do it at birthday time. And so it has cut down the pressure of Christmas tremendously. And now 31 we can really enjoy Christmas and work on food and what we make, the specialties of food. And it's just the one gift. And I think it ends up with two gifts that they get. And I've forgotten how we do it. I have to ask my daughter again. LINDA: Is that the same for you and your husband? You just have it for one? FRANCES: Oh, yes, yes. And for their birthdays, the grandparents always remember every child, because that's the way we want it. LINDA: Now, again, you sound very patient. Has your patience ever been tried? FRANCES: Oh, yes, many times, because sometimes they don't want to have it on a certain day. And I will wait, and sometimes the month goes by. And I will say, "Well, I'm missing having our get-together." And I just wait it out, and it comes to fruition. LINDA: So not just about the birthdates, but just life decisions. FRANCES: Oh, yes, definitely. We have to bend. I have to realize if they're coming from a different culture, a different mom and dad than I had, and if I can't be bending how can my children be bending with their wives or husbands? And that isn't a good example. And then it's not definitely a good example to the grandchildren. And so there are going to be changes and difference of opinion because we're all different. We all don't vote Democratic or Republican. And so we've made a rule, but we're not supposed to talk politics. And things are going to irritate for no reason. They have nothing to do with our family life, and they're not going to infringe on our family feelings by any means. It's not going to change it. And so we drop those things. LINDA: And how is a woman like yourself, who is so strong with her faith and Italian, accept your son getting a divorce? FRANCES: It was very difficult for me. But he didn't want the divorce. She wanted the divorce. And irregardless of it, you have to go along with -- if their marriage -- I definitely talked to them about going to counseling, and they did. And after that, I said, "You have to really think about the children 32 and what's going to happen and make your decisions caring about the children because," I said, "they are going to be hurt the most." And they have done that. At first, there was bickering going on, and so they separated. He went to the condo so that there wouldn't be that going on. Until they calmed down. Now the relationship is fairly good. And they're able to talk about the problems at school, the problems at home with each other and be very, very understanding of each other and caring. And that's very important to me. Another problem I have with this marriage and divorce is that we were family friends of her mother and father for five years. And so her mother died 10 years ago, and I was very close to her. And so I, of course, saw her very close to her dying days, and I told her that I would always be there for Jayne, no matter what. And I don't find it difficult to be there. She hurt my son, but he hurt her, too. And the angels are in Heaven, as my mother said. So I have to look at both their personalities and both their qualities. She wants to go on. She does not want him anymore. I cannot make her love my son if she doesn't love him. And so I have to think about my three grandchildren and the fact that she's a very loving mother. And I have to go from there. And that's where I'm at in this stage in my life. And he's doing much better than he was. And she was his first love and his only love, and it was a very big adjustment for him. But he's over the worst of it now, I would say. But he still worries tremendously about his children. And sometimes, they have a different philosophy about education, or it might be jobs in the summer, simple things. But there 33 could be problems, and they have to learn to talk it out and… /AT/pa/pdj/es

My submission (How effectively has the law since 1997 ensured a 'work life balance' for workers with family responsibilities? Answer this question with reference to the relevant statutory materials, case law, legal commentary and social science literature) is essentially about how the law in the UK can be used to help those within the workforce achieve an effective work-life balance, meaning they have ample time and energy to focus on their professional responsibilities as well as their family life and leisure time. This article outlines that despite an apparent long-standing commitment by successive governments to tackle this issue, the legal framework created has largely failed to ensure people have an effective work-life balance. This is especially true for migrant workers who are often exploited within the UK workforce, as well as women, who arguably are not effectively protected by this area of law after pregnancy/early maternity and increasingly are having to find ways to cope with the dual burden of paid work and childcare/homemaking responsibilities. This submission also considers how this area of law has been impacted by the coronavirus pandemic as well as Brexit, both of which have created new challenges and exacerbated existing ones. - Consider these two quotations from UK government White Papers/Consultation documents: "Helping employees to combine work and family life satisfactorily is good not only for parents and children but also for businesses". (Fairness at Work, White Paper, May 1998, para 5). "The proposals in this document will bring benefits for employers as well as employees, by increasing participation in the labour market while also helping people to balance work with their family and personal responsibilities". (Consultation on modern workplaces, May 2011). How effectively has the law since 1997 ensured a 'work life balance' for workers with family responsibilities? Answer this question with reference to the relevant statutory materials, case law, legal commentary and social science literature. Much like the other areas of labour and employment law, the legal framework used to help those in the labour market achieve an effective 'work life balance' has had to adapt to new challenges in society, which has in turn affected the realities of the UK workforce.[1] Primarily, this issue has become increasingly more prevalent since the latter half of the 20th century because of societal and legal changes that have meant the traditional model of a male breadwinner and female homemaker has become increasingly unrepresentative of the UK labour market.[2] The quotations contained in this essay question, although from different UK governments, suggest a firm and longstanding commitment to ensuring employees with familial responsibilities can use the law to achieve an effective work life balance. This essay will discuss and evaluate the various reasons for this commitment. However, it is arguable that since 1997 successive governments have failed to effectively tackle the UK's long working hours 'culture', as well as the ineffective legal framework that seeks to help achieve an effective work life balance.[3] This essay recognises the fact that there have been some positive advancements since 1997 in the statutory entitlements employees have (or can obtain) that afford them greater flexibility at work in order that they can also fulfil their familial responsibilities.[4] Examples discussed later include the introduction of shared parental leave and the laws protecting and promoting the rights of women during pregnancy and early maternity.[5] However, this essay will seek to show how these positive policies have had a limited overall effect in terms of achieving an effective work life balance, especially for women and immigrants participating in the UK workforce.[6] This will involve a statistics-based criticism, employ case law and a feminist theoretical perspective, as well as give general ideas and propositions as to how the law needs to go further to achieve its aims. I will argue that the law is currently tempered too much by fears of damaging businesses or the UK economy as a whole. Furthermore, the impact of coronavirus will be considered, specifically how new problems have emerged and existing issues have been exacerbated.[7] The Development of the Law Concerning Work Life Balance Since 1997: Changes and Problems Although this essay is primarily concerned with the impact of the legal framework developed since 1997, there are some important contextual developments that occurred before this and are worth mentioning. Throughout the 20th century, the UK labour market moved from a laissez faire model to one characterised by increased regulation. This was controversial and different governments varied in their commitment to pursuing greater order in the labour market using the law.[8] This trajectory was reversed in the 1970s and afterwards, wherein the Thatcher government (influenced significantly by the ideas of neoliberalism)[9] pursued policies of de-regulation and privatisation. Moreover, from 1975 until 2020 the legislature of the UK was required to effectively implement EEC/EC/EU law and directives, which has had a profound impact on the labour market.[10] Furthermore, as previously mentioned the advent of feminism meant that more women than ever were entering (or re-entering) the workforce after having children, whereas before they would have been homemakers.[11] In terms of the narrative of legal development this essay's starting point is the introduction of the 'New Labour' government in 1997, led by Tony Blair. This government helped to produce the Fairness at Work white paper, Chapter 5 of which contained a number of 'family friendly policies' aimed at ensuring a more effective work life balance for those with families.[12] The New Labour government had a few reasons behind the implementation of such policies, but primarily they were utilised to increase competitiveness in the market to ensure its prosperity[13] and to implement the 1996 EC Parental Leave Directive.[14] This directive had ambitious aims that even with the margin of appreciation would have been hard for the UK, with its long working hours culture, to achieve. These aims included promoting equal opportunities; flexible working; greater women's involvement in the labour market and; men taking an equal share of the responsibilities associated with family life.[15] Subsequently, Conservative led governments that published the Consultation on Modern Workplaces[16] and Good Work: A Response to the Taylor Review of Modern Working Practices[17] were also driven by rationales based on economic prosperity. It was thought that this would increase productivity, worker loyalty, the quality of work and reduce the costs associated with high employee turnover.[18] The culmination of this narrative, i.e., the current legal framework governing the work life balance people in the UK labour market can achieve, covers a wide range of situations and involves many protected rights. Yet, despite this scope it also has many failings, primarily because it is fragmented and lacks a unified approach. The focus of this area of law on using skilled workers to diversify and increase competitiveness within the market means that often those working in more flexible or atypical employment are denied some of these rights and protections.[19] For example, most women require some level of maternity pay to be able to afford to take maternity leave, yet to qualify for it there must have been 26 weeks of continuous employment before the expected week of childbirth as well as a paycheck of at least £116 a week. So, for women without provisions for maternity pay within contracts and who earn less than this because they are employed on a temporary basis, work in the gig economy or other types of atypical work, statutory maternity pay is unobtainable.[20] Evidence from the Office for National Statistics found that 55% of the people working on zero-hour contracts (one example of atypical work) were women in its report Contracts That Do Not Guarantee a Minimum Number of Hours, which is even more significant because women make up only 46.8% of those employed not on zero hours contracts.[21] By contrast, 87% of men are in full time work.[22] This means that women who are entitled to statutory maternity leave under the Maternity and Parental Leave Regulations 1999 are not always able to take it because the law fails to provide them with an adequate way of surviving financially: the only other option is a very low level of maternity allowance from the government.[23] Additionally, there are many scholars who argue that flexible working for women with family responsibilities is the way forward, yet the right to request this also requires continuous employment of at least twenty-six weeks.[24] Arguably, this is a cyclical issue: more women are in atypical work because it allows the flexibility to fulfil private domestic obligations, but these women lack statutory and contractual protections and so cannot achieve the same type of flexibility in full time, permanent employment which in turn excludes them from fully participating in the labour market.[25] Additionally, the non-profit organisation Trust for London found that migrants were more likely to work "during night shifts and in non-permanent jobs".[26] This means that similarly migrant women who are in types of atypical work, such as zero-hour contract hospitality jobs (which is very common for this demographic), cannot claim maternity pay and cannot have help at home from their husbands who cannot get paternity leave under the Paternity and Adoption Leave Regulations 2002 because this also requires 26 weeks of continuous employment.[27] Of course, because of the numerous, inflexible requirements needed for shared parental leave to be available under the current law this is also not a viable option for immigrant families or women in low skilled or low paid areas of work that are atypical in nature.[28] All of this demonstrates that the law has little interest in human rights or equality as a justification for an effective work life balance, and that this economic focus has resulted in a legal framework that ignores the problems and experiences of these key demographics that make up a significant amount of the population who have both work and family commitments. It will only go so far as not to damage the competitiveness or prosperity of the economy.[29] Furthermore, if those working part time in the labour market or in atypical work wanted to make an application based on the Part Time Workers (Prevention of Less Favourable Treatment) Regulation 2000 because they were being excluded from such rights, they would have to use their own resources and time to make a complaint to the Employment Tribunal. Arguably, this is not a particularly effective form of remediation as it only offers compensation for losses incurred because of this "less favourable treatment" and hear that the employer has been recommended to stop this action.[30] The Impact of EU Law The law concerning work life balance has been significantly impacted by EU law both before and after 1997. Unlike the mainly economic rationales behind the UK law, the EU acknowledges these benefits whilst also having a focus on social equality, equality of opportunity between men and women, the socioeconomic rights of individuals as well as dismantling harmful societally imposed gender roles.[31] This was evidenced clearly by the ambitious Parental Leave Directive.[32] It has influenced both the legal framework of rights concerning workers and employees with family responsibilities as well as UK equality law, as the UK legislature and judiciary is obliged to implement the aims of these directives using domestic law (albeit with a margin of appreciation).[33] However, academic Nicole Busby in her article 'The Evolution of Gender Equality and Related Employment Policies: The Case of Work-Family Reconciliation'[34] has argued that the focuses of the EU are conflicting, "parallel and incoherent".[35] The dual focus of both on improving the market as a whole by using policies to allow more people to be involved and using the law to equalise equality between men and women has resulted in "a patchwork of provisions rather than an overarching framework".[36] This argument is an interesting one that definitely has its merits, especially the characterisation of familial responsibilities as a form of unpaid work because of its significant contribution to society - it re-frames the way these two goals are thought of.[37] Busby argues that this approach means the EU "subordinates gender equality to economic objectives".[38] Additionally, Busby makes agreeable statements about how EU law and the Court of Justice has failed to promote the rights and roles of men in the domestic setting.[39] However, she arguably fails to account for the numerous and ambitious advancements in work life balance law that has been facilitated in the UK by the EU. The examples of directives that have, even in a de jure way, protected women in the UK workforce from discrimination on the basis of pregnancy or maternity and helped to facilitate a more gender-neutral approach to governing parenting responsibilities. For example, section 18(2) of the Equality Act 2010 which protects women from discrimination or dismissal on the basis of pregnancy or related sickness was influenced by the need to implement the Pregnant Workers Directive[40] and the Equal Treatment Directive,[41] which formalised the previous case ruling of Webb v EMO Air Cargo (UK) Ltd by removing the need for a male comparison in cases of discrimination.[42] The Pregnant Workers Directive also influenced the introduction of statutory maternity pay and the Equal Treatment Directive ensures a woman has a right to return to work after maternity leave.[43] However, it is important not to overstate the influence or importance of EU law, especially because of the fact that the UK is due to leave the EU imminently. There is significant statistical evidence that EU law and UK equality law fails to tackle more "surreptitious" forms of discrimination against pregnant women.[44] The Equality and Human Rights Commission found in its report Pregnancy and Maternity Discrimination and Disadvantage: Summary of Key Findings found that ¾ of mothers surveyed said they had a negative/discriminatory experience during pregnancy and maternity leave, 20% said they experiences harassment or negative comments because of pregnancy or flexible working and 11% felt forced to leave their jobs.[45] On the side of employers, 84% said it was in their interests to support pregnant women yet 70% also felt women should declare upfront if they were pregnant and 27% felt the cost of maternity leave put an unreasonable burden on them.[46] Despite this widespread discrimination, only around 1% of claims are brought.[47] This demonstrates how the de facto reality is that both EU and UK law fails to protect women from discrimination due to pregnancy, and remedies for this are few and far between because (like many other aspects of this area of law) there is poor take up of such rights. Furthermore, in 2019 the EU introduced the Directive on Work-Life Balance For Parents and Carers which aims to do everything the current UK legal framework has failed to do: increase the participation of women in the workforce, increase the de facto use of family related leave and flexible working arrangements.[48] This would be incredibly influential in UK law, especially in terms of strengthening paternity rights and moving towards normalising men taking a more active role in familial responsibilities.[49] However, because of Brexit and the fact the transition period will not be extended again, the UK would have to choose to implement this directive,[50] and perhaps they will in the form of the Good Work Plan, which would have various implications in and of itself.[51] The Good Work Plan – Gender Norms and the Legal Framework Beyond Pregnancy and Birth In 2018, the UK government produced the Good Work Plan: Proposals to Support Families,[52] which was responding to the earlier Taylor Review and reiterated the same economic benefits that would be had from helping individuals to achieve a better work life balance.[53] There are definitely benefits to the approach that would be adopted. Recommendation 41 recognises that pregnancy and maternity discrimination remain a problem, and that an inherent cultural shift is needed to change this that the law should support and facilitate.[54] Overall, the idea of a "balance between flexibility and worker protections" sounds positive.[55] Arguably one of the most positive aspects of the Good Work Plan is that it recognises how the rights of atypical workers are often subverted under the current law and the fact that this needs to change. However, the reality is that the EU directive would have gone further because the UK still lacks a fundamental concern for a regulatory framework that is genuinely concerned with the rights of workers and not just the economic benefits of having more women in the workforce. Additionally, it does not directly relate the current law concerning pregnancy/maternity discrimination and an effective work life balance with the subversion of atypical worker's rights, which would be a significant step forward in and of itself.[56] Furthermore, the Trades Union Congress (TUC) has essentially argued that the Good Work Plan does not go far enough.[57] They point out that the reality is that the current legal framework reinforces harmful gender norms that continues to reproduce patriarchal ideas regarding gender roles. They quote an article by Helen Norman ('Does Paternal Involvement in Childcare Influence Mother's Employment Trajectories During the Early Stages of Parenthood in the UK?' which essentially found that "mothers with preschool children are twice as likely to return to employment at nine months and at three years' post-childbirth if the father is involved by sharing or doing the most childcare at these times".[58] This area of law simply does not want to concern itself with supporting mothers in the workforce, which is yet again one of its primary downfalls. This is significant in terms of establishing one of the least talked about but most problematic aspects of the current law concerning work life balance: it has a significant number of statutory rights and protections for during pregnancy and immediately after birth but fails to provide long term support for mothers.[59] This is because the law refuses to tackle the bigger issue of gendered norms in society that would allow women to be more active in the labour market and normalise men taking a more active role in the domestic sphere of life.[60] Shared Parental Leave and the Feminist Perspective Another important and influential source of criticism of the system governing work-life balance is the feminist perspective on how women are disproportionately affected and pushed out of the labour market as a result.[61] Primarily, feminist scholars of sociology argue that women, far from being freed from the oppressive nature of gender norms in society, now have a dual burden.[62] This is because the law concerning work life balance has failed to tackle these gender norms, which means the unpaid labour burdens of the domestic sphere and childcare is still disproportionately placed on women rather than men; women have the burden of paid work as well as those roles "associated with femininity and motherhood".[63] This is because, as this essay has previously mentioned, the law concerning work life balance in both the UK and Europe has failed in substantially tackling these gender norms despite the fact societal changes have significantly decreased the relevance of the male breadwinner and female homemaker model.[64] Moreover, there are feminist scholars who argue that women have poorer long term career prospects because they need to be in part time/atypical employment to manage their familial responsibilities because the law has not created an effective system where they would be able to do this in full time employment.[65] This is another way in which the law concerning work life balance fails to support mothers in a long-term sense beyond pregnancy and its immediate aftermath. However, there has been some argument amongst legal scholars and officials about whether such arguments have been abated by the introduction of Shared Parental Leave in 2014. This new regulation, in theory, "makes it possible for partners to share the entitlement to maternity leave and maternity pay between them".[66] As Grace James put it in her article 'Family-friendly Employment Laws (Re)assessed: The Potential of Care Ethics' this has been added to the existing framework of rights for working parents and reiterates a commitment by the law to dismantling the gender norms that are keeping women from effectively and substantially engaging with the labour market.[67] Despite this, Grace James is right when she points out that this "package of rights" (including shared parental leave) is fundamentally flawed.[68] Firstly, this shared parental leave package fails to deal with the continued discrimination against pregnant women and mothers that statistically feel pushed out of the labour market.[69] Furthermore, the refusal by the law on work life balance to place too much of a financial burden on the employers means that only a small proportion of the workforce are even eligible for this.[70] Both parents must be employees and pass the relevant statutory and common law requirements to be categorised as such, i.e., they must have a contract of employment under s.230 of the Employment Rights Act 1996, be able to satisfy the control test;[71] have their activity be an integral part of the business;[72] as well as the tests of economic reality;[73] mutuality of obligations and;[74] continuity of employment. Beyond these already numerous requirements, both parents also must have earnt at least £390 in thirteen out of the sixty-six weeks of employment.[75] Additionally, as couples are likely to work for different employers there is a great deal of organisational effort that goes into organising shared parental leave.[76] Again, this means that those working in atypical work are automatically not covered by such provisions. Furthermore, the slow uptake on this due to the law's failure to tackle traditional gender roles in society effectively enough has severely limited the de facto effectiveness of shared parental leave in dealing with the problems facing people with work and family responsibilities in the UK.[77] Moreover, this article offers an interesting contextual background about how remedies for people whose employers deny them such rights are limited because of cuts in "legal aid funding and the closure of many legal advice centres".[78] Arguably, this helps us understand how developments outside of the immediate legal framework also affect work life balance in a significant way which need to be remedied in the future if it is to be effective. Jamie Atkinson offers an interesting perspective on shared parental leave in their article 'Shared Parental Leave in the UK: Can it Advance Gender Equality by Changing Fathers into Co-Parents?' by comparing it with similar policies in Nordic countries that have much higher levels of gender equality.[79] To summarise, she argues that generous levels of compensation to parents, flexibility about how the leave is taken, wide reaching eligibility requirements and "other incentives to get the father to take leave" are the most important elements in ensuring the success of such policies (which she measures by the amount of people who make use of it).[80] Although she rightly identifies that these Nordic countries are also not perfect, it provides an interesting perspective for how shared parental leave in the UK can improve on itself to further gender equality.[81] Impact of Coronavirus: Problems Old and New The feminist narrative of women being disproportionately affected by poor regulation of work-life balance in the UK has only been strengthened by the impact of coronavirus.[82] Within the private sphere of unpaid work, women are already doing the majority of this work and school closures combined with millions of people working from home has meant this burden has only grown.[83] In her article 'The COVID-19 Pandemic has Increased the Care Burden on Women and Families', Kate Power cites a statistic that 41% of women currently inactive in the UK labour market are so because of their unpaid care responsibilities.[84] It is very unlikely that the law will recognise this problem or endeavour to solve it, because it is occurring in the private sphere.[85] These are the problems that coronavirus has exacerbated. Additionally, the coronavirus pandemic has created new issues in the UK workforce because many people, most notably women and immigrants in atypical work, have lost their jobs due to the economic downturn and the law has failed to recognise that the issues facing men and women during this pandemic are different in many ways.[86] Women are more likely to be frontline healthcare workers, which additionally will have only increased their already substantial burden in terms of balancing professional work and private life responsibilities.[87] Furthermore, immigrant women (who like all other women are bearing a lot of the economic brunt of this crisis) because of the "'no recourse to public funds' condition stamped on many non-EU visas".[88] Additionally, undocumented women face even more issues because they are fearful of making use of social security or NHS services.[89] The response from the UK government in terms of labour law has failed to account for these differences. Furthermore, arguably this is more evidence of how the law is unconcerned with assisting women beyond pregnancy and childbirth because it demonstrates their unwillingness to get too over involved with the private sphere of life that would bring about a significant change in terms of the position of women within society. Conclusion This essay has demonstrated how UK law since 1997 has failed to ensure an effective work-life balance for those with familial responsibilities, an issue that has disproportionately affected women, as well as immigrants in the labour market. Additionally, it has shown that feminist perspectives are extremely useful in helping us to understand how women are still excluded from the UK workforce because the law refuses to go far enough to tackle harmful gender roles within society.[90] This is because the law is purely concerned with increasing competitiveness in the market and benefiting the economy and so ignores concerns about equality and human rights that EU law has adopted in its own rationales.[91] Women and immigrants in atypical or part time work are therefore often excluded from such benefits and arguably the Good Work Plan does not go far enough in the future to deal with these issues in the same way that perhaps the Directive on Work-Life Balance For Parents and Carers could if Brexit was not happening.[92] Furthermore, whilst the government response to coronavirus has been much more regulatory and helpful than predictions suggested, it has ignored the fact that women and men are experiencing different adverse effects because of the pandemic and worsened the dual burden women have to bear of paid and unpaid responsibilities.[93] [1] Hugh Collins, K.D. Ewing, Aileen McColgan, Labour Law (2nd edition, Cambridge University Press 2019) 398. [2] ibid. [3] Chris Kerridge, 'How can we overcome the UK's long working hours culture?' (People Management, 8 November 2019) accessed 15 November 2020. [4] Collins (n 1), 399. [5] Grace James, 'Family-friendly Employment Laws (Re)assessed: The Potential of Care Ethics' [2016] Industrial Law Journal 45(4), 477. [6] Sarah Dyer, 'Migrant work, precarious work-life balance: what the experience of migrant workers in the service sector in Greater London tells us about the adult worker model' [2011] Gender, Place and Culture; A Journal of Feminist Geography' 18. [7] Kate Power, 'The COVID-19 pandemic has increased the care burden of women and families' [2020] Sustainability: Science, Practice and Policy 16(1), 69. [8] Collins (n 1), 9. [9] Jamie Robertson, 'How the Big Bang changed the city of London for ever' (BBC News, 26 October 2016) accessed 5 December 2020. [10] Maria Koumenta and others, 'Occupational Regulation in the EU and UK: Prevalence and Labour Market Impacts' (Department for Business, Innovation and Skills Final Report, July 2014) accessed 30 November 2020. [11] Pat Hudson, 'Women's Work' (BBC History, 29 March 2013) accessed 25 November 2020. [12] Board of Trade, Fairness at Work (White Paper, Cm 3968, 1998). [13] ibid. [14] [1996] 96/34/EC. [15] ibid. [16] Department for Business, Innovation and Skills, Consultation on modern workplaces (Consultation, first published 16 May 2011). [17] HM Government, Good Work: A response to the Taylor Review of Modern Working Practices (Department for Business, Energy and Industrial Strategy and Employment Agency Standards Inspectorate, 2018). [18] Matthew Taylor, The Taylor Review of Modern Working Practices (Independent Review, Department for Business, Energy and Industrial Strategy, 2017). [19] Conor D'Arcy, Fahmida Rahman, 'Atypical Approaches; Options to Secure Workers with Insecure Income' (Resolution Foundation, January 2019). [20] Collins (n 1), 406. [21] Contracts That Do Not Guarantee a Minimum Number of Hours (Office for National Statistics, 23 April 2018) accessed 30 November 2020. [22] Trades Union Congress, Good Work Plan: Proposals to Better Support Families; TUC Responds to BEIS Consultation' (Consultation Response, 13 December 2019) accessed 7 December 2020. [23] Collins (n 1), 406. [24] Employment Rights Act 1996, section 80(G)(1). [25] Trades Union Congress, Good Work Plan: Proposals to Better Support Families; TUC Responds to BEIS Consultation' (Consultation Response, 13 December 2019) accessed 7 December 2020. [26] Mariña Fernández-Reino, 'Migrants in the UK Labour Market: An Overview' (Trust for London, 17 July 2017) accessed 4 December 2020. [27] Steve French, 'Between Globalisation and Brexit: Migration, Pay and the Road to Modern Slavery in the UK Hospitality Industry' [2018] Research in Hospitality Management 8(1). [28] Shared Parental Leave Regulations 2014. [29] Joanne Conaghan, Kerry Rittich, Labour Law, Work and Family: Critical and Comparative Perspectives (Oxford University Press 2005). [30] Collins (n 1), 425. [31] Nicole Busby, 'The evolution of gender equality and related employment policies: The case of work– family reconciliation' [2018] International Journal of Discrimination and the Law 18(2),105. [32] 96/34/EC. [33] Busby (n 33), 106. [34] ibid. [35] ibid at 105. [36] ibid. [37] ibid at 106. [38] ibid at 120. [39] ibid at 112. [40] 92/85. [41] 2006/54/EC. [42] C-32/93. [43] Collins (n 1), 407. [44] ibid at 404. [45] Lorna Adams and others, Pregnancy and Maternity Discrimination and Disadvantage: Summary of Key Findings (Equality and Human Rights Commission, Department for Innovation, Business and Skills, 2016). [46] ibid. [47] Amelia Gentleman, 'Pregnant? Wait Till the Boss Hears' (The Guardian, 23 June 2011) accessed 1 December 2020. [48] 2019/1158. [49] Rachel Crasnow, Chesca Lord, 'Will the New Radical Work-Life Balance Directive Help UK Parents and Carers? (Cloisters – Employment, 25 June 2019) accessed 5 December 2020. [50] ibid. [51] Department for Business, Energy and Industrial Strategy, 'The Good Work Plan' (Policy Paper, 17 December 2018) accessed 15 December 2020. [52] ibid. [53] Taylor (n 18). [54] Department for Business, Energy and Industrial Strategy, 'The Good Work Plan' (Policy Paper, 17 December 2018) accessed 15 December 2020. [55] ibid. [56] Trades Union Congress, Good Work Plan: Proposals to Better Support Families; TUC Responds to BEIS Consultation' (Consultation Response, 13 December 2019) accessed 7 December 2020. [57] ibid. [58] Helen Norman, 'Does Paternal Involvement in Childcare Influence Mother's Employment Trajectories During the Early Stages of Parenthood in the UK' [2019] British Sociological Association 54(2). [59] James (n 5), 480. [60] ibid. [61] Emily Grabham, 'The Strange Temporalities of Work-Life Balance Law' [2014] feminists@law 4(1). [62] Gaëlle Farrant, Luca Maria Pesando, Keiko Nowacka, 'Unpaid Care Work: The Missing Link in the Analysis of Gender Gaps in Labour Outcomes' (OECD Development Centre, 2014) accessed 2 December 2020. [63] ibid. [64] Mick Cunningham, 'Changing Attitudes toward the Male Breadwinner, Female Homemaker Family Model: Influences of Women's Employment and Education over the Lifecourse' [2008] Social Forces 87(1). [65] Collins (n 1), 422. [66] Collins (n 1), 409. [67] James (n 5), 480. [68] ibid at 478. [69] ibid. [70] Collins (n 1), 410. [71] Established by Yewens v Noakes [1880] 6 QBD 530. [72] Established by Stevenson Jordan v Macdonald and Evans [1952] 1 TLR 101. [73] Stringfellows v Quashie [2012] EWCA Civ 1735. [74] Carmichael v National Power plc [1999] UKHL 47. [75] Collins,(n 1), 410. [76] ibid at 411. [77] James (n 5). [78] Ibid at 485. [79] [2017] International Journal of Law in Context 13(3). [80] Jamie Atkinson, 'Shared Parental Leave in the UK: Can it Advance Gender Equality by Changing Fathers into Co-Parents?' [2017] International Journal of Law in Context 13(3), 361. [81] ibid. [82] Power (n 7). [83] ibid at 68. [84] ibid. [85] ibid. [86] Jenna Norman, 'Gender and COVID-19: The Immediate Impact the Crisis is Having on Women' [2020] British Politics and Policy at LSE. [87] ibid. [88] ibid. [89] ibid. [90] James (n 5). [91] Board of Trade, Fairness at Work (White Paper, Cm 3968, 1998). [92] 2019/1158. [93] Alison Andrew and others, 'How are mothers and fathers balancing work and family under lockdown' (Institute for Fiscal Sciences, 27 May 2020) accessed 12 November 2020.

SEXUAL SADISM AS EXPERIENCED BY LISBETH SALANDER IN STIEG LARSSON'S THE GIRL WITH DRAGON TATTOO Dea Anissa Rahmat English Literature, Faculty of Languanges and Arts, Surabaya State University dearbepe@gmail.com Drs. Much. Khoiri, M.Si English Literature, Faculty of Languanges and Arts, Surabaya State University much.khoiri@yahoo.com Abstrak Sadisme dalam seksualitas adalah perasaan gairah seksual yang disebabkan oleh pemberian rasa sakit, penderitaan, dan penghinaan kepada orang lain. Perilaku sadisme yang nampak secara langsung dan terang-terangan dalam pencapaian titik klimaks perilaku seks seseorang dapat dijadikan indikator bahwa orang tersebut mengalami penyimpangan. Penyimpangan seks dalam kasus sadisme sering mengalami penurunan signifikasi dan fungsi akibat perilaku menyimpang dalam berfantasi. Orang yang menjadi mitra atau objek yang dikenai perilaku sadis dalam hubungan seks belum tentu menjadi rekan yang bersedia. Jika kegiatan seks yang identik dengan perilaku sadis ini disetujui oleh kedua pihak ataupun hanya seorang saja, maka dapat diartikan pihak yang melakukan kegiatan tersebut mengalami kegagalan seksual secara normal dan perlu alternatif lain untuk mencapai titik klimaks. Misalnya, melakukan aktifitas kekerasan pada saat berhubungan. Dalam kajiannya, peneliti sengaja mengambil novel dengan judul The Girl With The Dragon Tattoo untuk menganalisis perilaku menyimpang dalam hubungan seks yang dialami oleh tokoh Salander. Teori yang digunakan untuk menganalisis perilaku menyimpang dalam tokoh utama dalam novel berasal dari teori Sigmund Freud tentang psikologi dan kepribadian. Dengan dilengkapi teori relevan, penelitian ini mengambil beberapa kutipan dalam novel yang mewakili perilaku menyimpang dalam seksualitas untuk dijadikan data dalam kajian peneliti. Hasilnya, perilaku menyimpang dalam seks ditunjukkan oleh tokoh Lisbeth Salander dalam novel memberikan dua hipotesis. Pertama, dalam novel muncul beberapa sadisme seksual yang terjadi pada rekan tokoh Bjurman yang teridentifikasi dari data berupa kutipan teksnya. Salander sebagai korban sadisme seksual dari pengacara rekan Nails Bjurman. Kedua, beberapa faktor yang berkontribusi Lisabeth Salander untuk melakukan sadisme seksual. Penelitian ini mencerminkan pengalaman deskriptif sampel perempuan yang terlibat dengan perilaku sadisme seksual beserta faktor-faktor yang berkontribusi dibaliknya. Keywords: Sexual sadism, sadistic behavior, The Girl with The Dragon Tattoo Abstract Sexual sadism is a feeling of sexual excitement resulting from administering pain, suffering, or humiliation to another person.When sadism becomes directly and overtly related to sexual gratification, they are considered perversions. Sexual sadism often experiences significant impairment or distress in functioning due to actual sadistic behaviors or sadistic fantasies. With regard to actual sadistic behavior, the person receiving the pain, suffering, or humiliation may or may not be a willing partner. Whether or not the partner is consenting, it is the very real suffering they are experiencing that is arousing to the sadist. This study examines Stieg Larsson's The Girl With The Dragon Tatttoo, which is about sexual sadism as experienced by Salander. This study uses theory of sexual sadism and Sigmund Freud's theory of Psychology and Personality. By using relevant theories, the study analyses the data—i.e. quotations from the novel that represent sexual sadism. The result of this analysis shows that sexual sadism experienced by Lisbeth Salander as reflected in Steig Larsson's The Girl With The Dragon Tattoo can be described by two parts. First, it shows that there are several sexual sadism which occurs from her guardian Bjurman. Salander as a victim of sexual sadism from the guardian laywer Nails Bjurman. Second is to reveal the factors that contributed Lisabeth Salander to do sexual sadism. It is about a descriptive experiences of a sample of women who have been consensually involved with sexual sadism and factors that contribute to sexual sadism. Keywords: Sexual sadism, sadistic behavior, The Girl with The Dragon Tattoo INTRODUCTION In human sexual life, there are certain conditions of sexual disorder which consider as embarassing and dangerous situations from the society's point of view. Normally, sexual activity is the union of the female and male's genital and other sexual activity besides it is taken as "abnormal". Few examples of sexual deviations are: homosexual, masochism, sadism, necrophilia, fetishism, etc (Barlow, 2009: 364). Sadism implies pleasure in inflicting. When sexual sadism is applied to show fantasies, urges or behaviors that involve real acts in which the suffering of another person is found sexually exciting. The essential feature of sexual become directly related sexual gratification. That sexual gratification it considered perversions. Sadism is a feeling of sexual excitement resulting from administering pain, suffering, or humiliation to another person. The pain, suffering, or humiliation inflicted on the other is real, it is not imagined and may be either physical or psychological in nature. A person with a diagnosis of sexual sadism is sometimes called a sadist. The name of the disorder is derived from the proper name of the Marquis Donatien de Sade (1740-1814), a French aristocrat who became notorious for writing novels around the theme of inflicting pain as a source of sexual pleasure. The sadistic acts performed or fantasized by a person with sadism often reflect a desire for sexual or psychological domination of another person. These acts range from behavior that is not physically harmful although it may be humiliating to the other person (such as being urinated upon), to criminal and potentially deadly behavior. Acts of domination may include holding or imprisoning the partner through the use of handcuffs, cages, chains, or ropes. Other acts and fantasies related to sexual sadism include paddling, spanking, whipping, burning, beating, administering electrical shocks, biting, urinating or defecating on the other person, cutting, rape, murder, and mutilation. Psychopathia Sexualis, later defined sadism as: "The experience of sexual, pleasurable sensations (including orgasm) produced by acts of cruelty, bodily punishment afflicted on one's person or when witnessed in others, be they animals or human beings. It may also consist of an innate desire to humiliate, hurt, wound or even destroy others in order, thereby, to create sexual pleasure in one self". This kind of sexual sadism has appeared in the literature (Kraft-Ebing, 1886: 274) . One of the writers that written about sexual sadism in a novel is Stieg Larsson. The novel was released to great acclaim in Sweden and later, on its publication in many other European countries. In the original language, it won Sweden's Glass Key Award in 2006 for best crime novel of the year. It also won the 2008 Booke Prize, and in 2009 the Galaxy British Book Awards for Books Direct Crime Thriller of the Year, and the prestigious Anthony Award for Best First Novel. Larsson was posthumously awarded the ITV3 Crime Thriller Award for International Author of the Year in 2008. The Girl with the Dragon Tattoo debuted at number four on The New York Times Best Seller list. The novel received mixed reviews from American critics. In a review for The New York Times upon the book's September 2008 publication in the United States, Alex Berenson wrote, "The novel offers a thoroughly ugly view of human nature"; while it "opens with an intriguing mystery" and the "middle section of Girl is a treat, the rest of the novel doesn't quite measure up. The book's original Swedish title was Men Who Hate Women, a label that just about captures the subtlety of the novel's sexual politics." The Los Angeles Times said "the book takes off, in the fourth chapter: From there, it becomes classic parlor crime fiction with many modern twists.The writing is not beautiful, clipped at times (though that could be the translation by Reg Keeland) and with a few too many falsely dramatic endings to sections or chapters. But it is a compelling, well-woven tale that succeeds in transporting the reader to rural Sweden for a good crime story."Several months later, Matt Selman said the book "rings false with piles of easy super-victories and far-fetched one-in-a-million clue-findings."Richard Alleva, in Commonweal, wrote that the novel is marred by "its inept backstory, banal characterizations, flavorless prose, surfeit of themes (Swedish Nazism, uncaring bureaucracy, corporate malfeasance, abuse of women, etc.), and--worst of all author Larsson's penchant for always telling us exactly what we should be feeling." Discussing and analyzing about character or human, they cannot be separated from personality terms. Personality derives from the Latin word persona, which refers to a mask used by actors in a play. The character is easy to see how persona came to refer to outward appearance, the public face we display to the people around us. Personality refers to the characteristics patterns of behavior and ways of thinking that determine a person's adjustment to his environment. The personality of somebody has built from the experiences that they got from the social surrounding and also the genetic factor gives the background of someone's personality Schultz (2009: 8). The direct influences of sexuality on personality comes from the effects of sex hormones. It influences body build, body functioning, and the quality of the individual behaviour. The indirect influence comes up from three sources: the effect of cultural influences sex drive, the attitudes of significant people and their treatment to the individual caused by sexuality, also the molding of personality pattern of sex appropriatenes, which admitted by society. To understand the aspect of psychology within literary work, needed psychology of literature, it is used to investigate the psychology aspect, which shown by the character within the novel The Girl with Dragon Tattoo by Stieg Larsso. Wellek and Werren (1989: 81) stated psychology of literature, mean the psychological study of the writer as type and as individual, or the study or creative process, or the study of the psychological types and laws present within works of literature, or, finally, the effects literature upon its readers (audience psychology). Sigmund Freud emphasizes how early stage of childhood is important part to create someone's adulthood personality and behavior. He says that part of our personality is formed on the basis of the unique relationships we have as children with various people and objects. Accordingly we develop a personal set of character attributes, a consistent pattern of behavior that defines each of us as an individual (Shannon, 2009: 64). Grossman (1991) states the psychological effects trauma, wheteher in infancy or adult life, are best understood in connection with the development and functioning of the capacity to fantasize. Here, a child which has been experienced physical and psychological trauma can build a fantasy refers to the violence.Violence can be in the form of hitting, slamming, humiliating, and so on. Consequently, a child can imagine that she/he is happy if he/she hurts and or being hurt by another people. This kind of fantasy can cause sexual sadism behaviour. In accordance of background study above, it can be simplify to discuss among two problems that emerge as significant concern toward this novel. How is sexual sadism as experienced by Lisbeth Salander reflected in Steig Larsson's The Girl With Dragon Tattoo? What factors contributed Lisabeth Salander to do sexual sadism in Stieg Larsson's The Girl With Dragon Tattoo? This study will uses two theories which are in line with the statement of the problems.The first is about review of related literature which contains the theories that are used in the analysis. In this chapter, the concept of sexual sadism and will be related to the concept of sexual sadism and theory of personality. The second will deal with the core of the study, which is the analysis of the study. The last chapter of this study is the conclusion as the result of the analysis. The additions will be added and got along with the analysis such as appendix, which consists of the biography of the author of this novel, and the synopsis of the novel. Those additions are to be the closing of this study. RESEARCH METHOD Research methodolgy that used in this analysis here must be qualified as an applying in literary appreciation. The thesis is regarded as a descriptive-qualitative study and uses a library research. This study uses novel of Stieg Larsson entitled The Girl with The Dragon Tattoo that published Seven Stories Press, 140 Watts Street, New York in 2007 as the data source of this study. The data are in the form of direct and indirect speech of the characters, dialogues, epilogues and quotations which indicate and represent aspect of power abuse and sexualization which is experienced by the main character. This thesis is using the library method in collecting the data. It does not use the statistic method. That is why it is not served in numbering or tables. Library research used an approach in analyzing this study. The kind of library research which is used here is intensive or closely reading to search quotations or phrases. It also used to analyze the literary elements both intrinsic and extrinsic. The references are taken from library and contributing ideas about this study from internet that support the idea of analyzing. The analysis is done by the following steps: (1) Classification based on the statement of the problems. This classification is used to avoid the broad discussion. There are two classifications in this study. (2) Describe the reflection of Sexual sadism as experienced.(3) To reveal the factors that contributed Lisabeth Salander to do sexual sadism in Stieg Larsson's The Girl With Dragoon Tattoo.The quotations that showed how the character's sexuality is affected by his power are taken as data. (4) Drawing the conclusion based on the analysis which is in line with the problems. ANALYSIS The first section is about the analysis of sexual sadism as experienced by Salander. The experience of Salander in sexual sadism is started when she meets her new guardian lawyer. Sexual sadism happened when she has an interview with Bjurman just after he became her guardian. Bjurman, on the other hand is recognize as a person who likes to do sex by sentence that is written in the novel. Salander is uncomfortable with Bjurman question and she feels that it is not her business by asking about sex in some kind of an interview. Salander's statement proves it. "No, it's not particulary nice to be fucked in the arse but what the hell business is it of yours?" . She left his office with a feeling of disgust. (Larsson, 2008: 220) The statement that Bjurman has no business with Salander sexual background, even he asks her impolitely. His authority is all about Salander legal powers, no more than that. Salander, moreover, express her disgust feeling to him after she feels that Bjurman was going too far. It can be concluded that she feels uncomfortable with Bjurman's questions. Salander thinks that it is not his right to ask her those questions. Then, she has been decided that she does not like Bjurman by leaving his office. The sex that is done by Bjurman is not like the sadist thing that he will do to Salander. He does some enjoyable acts to make Salander comfortable and feel horney. The nice thing is also given to her so she enjoyed the sex because Bjurman has a plan to have a sex with her again. The sex act done by Bjurman can be seen in quote below. He stood behind her. Suddenly he was massaging the back of her neck, and he let one hand slide from her left shoulder across her breasts. He put his hand over her right breast and left it there. When she did not seem to object, he squeezed her breast. Salander did not move. She could feel his breath on her neck as she studied the letter opener on his desk; she could reach it with her free hand (Larsson, 2008: 241). The incident happened when Salander comes to Bjurman office ask money to buy new computer, since her old laptop broken caused by an accident. She does not get the money easily because Bjurman forces her to do something. Bjurman assaults her by touching her breast. The quotation shows that Bjurman sexual sadism her by touching and squeezing her breasts. This is the one of sexual part that shows from the novel. Salander did nothing with all what Bjurman has already done to her. She got one lesson from Holger Palmgren that when there was an impulsive actions led to trouble, and trouble could have unpleasant consequences. Salander will never do anything without first weighing the consequences. In that quotation stated Salander feeling towards Bjurman. She has plan to use the letter opener as th weapon to fight againts him. Sexual sadism has formed her to be a person not easy to back down, she would always take revenge to all forms of act that try to hurt her. However, her status limits her to do that. Even, Salander cannot do something because she needs the money. All that she thinks is about the consequences. Bjurman starts to say what adult usually says which one another are known what the conversation means is. "I think you and I are going to be a good friend," he said. "we have to be able to trust each other." When she did not replay he said: "you're a grown woman now, Lisbeth" She nooded. "Come here," he said and held out his hand. (Larsson, 2008: 242) Salander just fixed her gaze on the letter opener for several seconds before she stood up and went over to him. In her heart, she says, consequences. It means that she knows the consequences by having such a lawyer guardian. The real acts that lead to sex activity are shown by Bjurman. The statement is explained bellow. He took her hand and pressed it to his crotch. She could feel his genitals through the dark gabardine trousers. While said, "If you're nice to me, I'll be nice to you." He puts his other hand around her neck and pulled her down to her knees with her face in front of his crotch. (Larsson, 2008: 242) It is shown that Bjurman rapes to her. In this case, he forces to suck his genital or can be called as oral sex. At the time she is just thinking that she did it for the money. In this case, Bjurman makes it difficulty to Salander in getting her money. In addition Bjurman treat her by saying: "If you're nice to me, I'll be nice to you," he repeated. "If you make trouble, I can put you away in an institution for the rest of your life. Would you like that?" (Larsson, 2008: 243) In this case, Salander cannot do anything to protect herself. She said nothing if Bjurman only gives words in order to treat Salander, without caring with Salander answer about his question, he continues the sex to Salander. He waited until she lowered her eyes, in what he regarded as submission. Then he pulled her closer. Salander opened her lips and took him in her mouth. He kept his grip on her neck and pulled her fiercely towards him. She felt like gagging the whole ten minutes he took to bump and grind; when finally he came, he was holding her so tight she could hardly breathe. (Larsson, 2008: 243). From the quotation above, it is clearly stated how Salander is forced to suck her guardian genital. He places his genital in Salander's mouth in order to get satisfied. Salander passively action towards those kinds of sadism makes Bjurman thinks more to hurt her. It is supported by (Krafft-Ebing, 2008: 14) that Sadism in sexual pleasurable sensations (including orgasm) produced by acts of cruelty, bodily punishment afflicted on one's own person or when witnessed in others, be they animals or human beings. The additional terrifying expression is shown by Salander in the quotation bellow. She realized with terrifying clarity that she was out of her depth. (Larsson, 2008: 273). It makes Salander in dead feeling. She thinks that Bjurman is doing something so serious and injury. What can help Salander this time is only keeping the pain that she gets? In another situation Bjurman turn mad and crazy. By taking metal stuffs that Salander hear from the sound of the clanking. The clanking sound of metal shows that Bjurman begins to do the sexual sadism, beside he says the words to treat Salander. The quotation is show at below: "You have to learn to trust me, Lisbeth," he said. "I'm going to teach you how this grown-up is played. If you don't treat me well, you have to be punished. When you're nice to me, we'll be friends."( Larsson, 2008: 274) From the quotation above Salander seems not to do anything. She only does what Bjurman wants and the only thing that she can feel is sick and gets more pain by Bjurman. Bjurman do not stop his act to Salander. In another situation, Bjurman asks Salander wheather she likes to do anal sex or not by asking "So you don't like anal sex, he said"(Larsson, 2008: 274). The more Salander keep silence, the more he maltreats her. Anal sex is the act of sexual by putting something in someone anus. It is really dangerous for someone's health or even can caused a great injury to victim. He also starts the sadism acts along sexual activity. The quotation below shows his sadist act that Bjurman does to Salander. Salander opened her mouth to scream. He grabbed her hair and stuffed the knickers in her mouth. She felt him putting something around her ankles, spread her legs apart and tie them so that she was lying there completely vulnerable. She heard him moving around the room but she could not trough the T-shirt around her face. It took him several minutes. She could hardly breathe. Then she felt an excruciating pain as he forced something up her anus. (Larsson, 2008: 274) The using of metal stuffs are cannot be tolerated anymore. The sadist action in sexual is real happening to Salander. Stuffed the knickers in Salander mouth is an act that hurt Salander physically. Bjurman spreads her legs apart and ties her so that she is completely vulnerable. Those acts are considered as physical sadism that she gets when having sex with Bjurman. Salander is completely pain of being sadistic by Bjurman when they having sex. It is shown when she felt an excruciating pain as forced something up her anus. Bjurman must do something to her anus that makes Salander in total pain. Beside, Bjurman did more and more tricks so that he could release his sadism along the act that he applied to Salander. Bjurman is going crazy more than before. The acts that Bjurman has done is supported by Matsumoto (2009: 490) theory about sexual sadism that defines sexual sadism is a paraphilia in which sexual arousal occurs as the result on inflicting physical or mental pain on another person as a means of exercising control over him or her. It means that the sadist feels pleasure and lust when he/she sexual partner suffered. Thus she/he can show his/her domination and power. Then, the second section will show factors contributed Salander to do sexual sadism. Then, the second section will show the factors that contributed Lisabeth Salander to do sexual sadism. This chapter will apply the theory in chapter two as the base theory, and hopefully this analysis will not deviate from the theory that has been explained before. Bjurman, now, has responsible for Salander's assets and financial, but he handles it out of his authority. He is a corrupt guardian that used Salander victim. He opened a new account in her name, and she was supposed to report it to Milton's personal office and use it from now on. The good old days were over. In future Bjurman would pay her bills, and she would be given an allowance each month. He told her that expected her to provide receipts for all her expenses."This had to do with the fact that i'm responsible with for your mone," he said. "You have to put money aside for the future. But don't worry; I'll take care all of that." (Larsson, 2008: 182) The quotation above shows that how Bjurman make Salander financially dependent happen is done by Bjurman. Although he is responsible for her assets and financial, but he handle it out of his authority. He is a corrupt guardian that used Salander victim. It is totally different with the precede guardian who let her free to manage her own money even though her status still under guardianship. Since, Bjurman is a corrupt, he take over and fully contol Salander money. He does not let Salander free access to use her money. Even, he force Salander to open a new account in a bank and requiring the victim to justify all money spent, so that Bjurman can control it. Besides, the statement in the quotation, "You have to put money aside for the future. But don't worry; I'll take care all of that"(Larsson, 2008: 182). Support the fact that Bjurman has abuse her financial as well. It is found that his life is to be a guardian of mentally disturbed likes Salander. He lives in her prosperity which is comes from his clients assets or money. He uses their weakness in legal status power, so that he is easily corrupt their money. Their weakness in legal status would make them afraid and do nothing about it. Obviously, it is form of economical as factor. The second form of economical that is done by Bjurman towards Salander is that by withholding the money or the access to the money. It is a complicated for Salander to ask her money, even for buying food. She has to work and Bjurman easily take over the money. It is prove by this quotation. Bjurman moved back to his side of the desk and sat on his comfortable leather chair. "I can't hand out money to you whenever you like,'' he said. "Why do you such an expensive computer? There are plenty of cheaper models that you can use for playing computer games." "I want to have control of my own money like before." Bjurman gave her a pitying look. (Larsson, 2008: 242) The quotation clearly stated can be concluded that Bjurman has underestimates her by saying that she did not need such sn expensive computer. It means that she is only a stupid girl that needs a computer just for playing games. Here, how Bjurman make a difficulty for Salander to get her money. He always ask or even demand her to do something first before she get the money. In this case, he would give Salander money after he takes advantages from her in terms of satisfying him by oral sex and anal sex, touching her breasts, and so forth. On the one hand, Bjurman has been abuse Salander by those various forms of violence. On the other hand, he has been abuse his profession as a guardian who is supposed to be protect the client. Here, he is withholding Salander own money that supposed to be her rights. Her authority is only take over Salander assests and financial so that the money can be used in a right way. However, Bjurman has been corrupted the money give some terms for her in getting her own money. Thereby, Bjurman has already one other forms ef economical as factor towards Salander. In the next meeting with Bjurman, Salander really need to buy a food. All the money that is kept by Bjurman is locked. It such the difficult thing to get the money like she must kill him first then she will get her own money. Psychological sadism is always given by the prepetator in order to treath the victims so they agree to do the sexual sadism. Psychological sadism also happen in the process of the sex itself in order to make the victims cannot avoid the prepetator to do sadism along the sex process. This is shown by Salander that she agree when Bjurman treat her to be nice with him. A threat could make the victim afraid psychologically. If the victim feels afraid with threat of the perpetrator, so they will be easily to do what they want to the victim. You have to learn to trust me, Lisbeth,'' he said. "i'm going to teach you how this grown-up game is played. If you dont treat me well, you have to be punished. When you're nice to me, we'll be friends (Larsson, 2008: 274) The quotation above shows Salander is threatened by Bjurman. After force to suck his genital, he threat her not to tell anyone about that. Salander just keep silence because she is feels afraid about the consequences related with her status if she reports it. He treats her as a whore not as a girl under his protection. In supported by Freud who insisted his sexual theory applied to all mental illness. However, in this moment, Bjurman not only threats her but he has done threatening harm. It is stated that threat and hurt her b slap and grip chin tight. It can be concluded that combine sadism always happened to Salander. Salander is not only facing of psychological but also accompanied by physical. The same thing also happened to her which is done by Bjurman. In another hand, the personality of somebody is built from the experiences they got from the social surrounding and also the genetic factor gives the background of someone's personality. Part of our personality is formed on the basis of the unique relationships we have as women with various people and objects. We develop a personal set of character attributes that defines each of us as an individual. The personality of Salander is considered as having a bad image. In her life, she likes to do dangerously violent things made her caught up by the police. One of her acts is explained below: When she turned fifteen, the doctors had more or less agreed that she was not, after all, dangerously violent, nor did she represent any immediate danger to herself. (Larsson, 2008: 174) Salander, in her life, she does not only danger someone near with her but also herself. Such of her bad behavior is leading her personality as a bad teenage. In other situation she has troubles with surrounding and herself by consuming alcohol and drug abuse. She builds an image that she has the negative attitude toward anybody and herself. It is said by Salander that the sex world is nothing new for her. It happens because she has already done the sex with more than ten people in her teen age. It is supported by the information she had had over fifty partners since the age of fifteen that she totally sex players. It is shown that by doing such of the sex activities will make her impression that going to be judge by other person. This is supported by Schultz (2009: 8) that based on its derivation, we might conclude that personality refers to our external and visible characteristics, those aspects of us that other people can see. Our personality would then be defined in terms of the impression we make on others that is, what we appear to be. In short, our personality may be the mask we wear when we face the outside world. CONCLUSION The analyzing of sexual sadism in Stieg Larsson's The Girl with Dragon Tattoo has give better understanding about several forms of sexual sadism as experienced that occurs and factors contributed Lisabeth Salander to do sexual sadism . Through the thesis analyzing, is is found that Salander has suffered from several forms of sexual sadism. As explained above that Salander as the main character experiences some forms sexual sadism, they are physical sadism, psychological and factor that contribute to do sexual sadism, they are threat and economical The conslusion of research question 1 are sexual sadism as experienced by salander is as an object. She gets both physical and psychological experiences by Bjurman asher guardian lawyers. She gets pain and suffer from physical experience. While in pysichological experience, she gets treatments from Bjurman. These are the conslusion of research question 2. The factors that make Salander to do the sexual sadism are unbelieveable because not all people want to be an object of sexual sadism. They are pyschology, personality, and economic factors. The psychology is like trearments that Bjurman has given to her and the personality is when Salander has such a bad personality backgrond, like havinh sex with many people. Finally, economic is the main factor for Salander to sexual sadism because if she wants to get her money, she must do the sex with Bjurman which bring her to sexual sadism. In Stieg Larsson The Girl with Dragon Tattoo, we can see Salander gets some forms of sexual sadism from Bjurman. There is not only sexual insult verbal, but also some kinds of sexual sadism of rape forms. The experience of Salander in sexual sadism is started when she meets her new guardian lawyer, Bjurman. On the other hand is recognize as a person who likes to do sex in the novel. Bjurman takes an opportunity by keeping Salander account and if she wants to get the money she must do the sex with him first. It is also supported by interview that is done, Bjurman asks about Salander sex life which is turn out to be another interrogation by asking her private aspect in her life, is that about her sexual background. All she wanted is about the money without making and giving any sexual sadism with him. With all scare feeling she agrees to do it again with Bjurman. The thing that she hates so much is having sex with a condition and compulsion. The fear is appears on Salander body language. This sexual sadism has made Salander suffered from some physically. It has become the worst experience ever in her life. Sexual sadism which is experienced by Salander is mostly done by Bjurman. Bjurman is not only doing the sexual sadism toward Salander in form of rape, but also psychological. In this case, Salander can be concluded to get she witnesses and watching other person, or even the person that she like, suffered from physical sadism. In this novel, Salander has been found experiencing sexual sadism. REFERENCES Barlow, H. David, Durand. V. Mark. 2009. Abnormal Psychology 5th edition. USA : Wadsworth Cengage Learning. Hoeksema, Susan Nolen. (2004). Abnormal Psychology. Third edition. New York: McGraw-Hill Comapanies Inc. Krafft-Ebing, Richard von. 1933. Psychopathia Sexualis: With Especial Reference to the Antipathic Sexual Instinct: A Medico-Forensic Study. New York: Physicians and Surgeons Book Co. Larsson, Stieg. (2008). The Girl with Dragon Tattoo. New York: Vintage Books. Matsumoto, David. 2009. The Cambridge Dictionary of Psychology. USA: Cambridge University Press. Schultz, D. P. & Schultz, S. E. (2009).Theories of personality 9th Edition. United States of America:Wadsworth Cengange Learning. Shannon, Joyce Brennfleck. 2009. Theories of Personality 9th Edition. United States of America: Omnigraphics, Inc.

Scott VanLeeuwen, July 17, 2013 ; Business at the Crossroads - Ogden City is a project to collect oral histories related to changes in the Ogden business district since World War II. From the 1870s to World War II, Ogden was a major railroad town, with nine rail systems. With both east-west and north-south rail lines, business and commercial houses flourished as Ogden became a shipping and commerce hub. ; The following is an oral history interview with Scott Van Leeuwen. The interview was conducted on July 17, 2013, by Lorrie Rands. Scott discusses his experiences with 25th Street. ; 23p.; 29cm.; 2 bound transcripts; 4 file folders. 1 videodisc: digital; 4 3/4 in. ; Oral History Program Scott Van Leeuwen Interviewed by Lorrie Rands 17 July 2013 Oral History Program Weber State University Stewart Library Ogden, Utah Scott Van Leeuwen Interviewed by Lorrie Rands 17 July 2013 Copyright © 2014 by Weber State University, Stewart Library 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 (as available), 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 Special Collections. The Stewart Library also houses the original recording so researchers can gain a sense of the interviewee's voice and intonations. Project Description Business at the Crossroads - Ogden City is a project to collect oral histories related to changes in the Ogden business district since World War II. From the 1870s to World War II, Ogden was a major railroad town, with nine rail systems. With both east-west and north-south rail lines, business and commercial houses flourished as Ogden became a shipping and commerce hub. After World War II, the railroad business declined. Some government agencies and businesses related to the defense industry continued to gravitate to Ogden after the war—including the Internal Revenue Regional Center, the Marquardt Corporation, Boeing Corporation, Volvo-White Truck Corporation, Morton-Thiokol, and several other smaller operations. However, the economy became more service oriented, with small businesses developing that appealed to changing demographics, including the growing Hispanic population. ____________________________________ 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 Special Collections 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: Van Leeuwen, Scott, an oral history by Lorrie Rands, 17 July 2013 , WSU Stewart Library Oral History Program, Special Collections, Stewart Library, Weber State University, Ogden, UT. iii Scott VanLeeuwen July 17, 2013 Abstract: The following is an oral history interview with Scott Van Leeuwen. The interview was conducted on July 17, 2013, by Lorrie Rands. Scott discusses his experiences with 25th Street. LR: It's July 17, 2013 and we are here with Scott Van Leeuwen in his store on 25th Street talking about his memories of 25th Street. My name is Lorrie Rands and I will be doing the interview. Scott, thank you for your time, we appreciate this. How long have you been here on 25th Street? SV: 55 years. LR: What prompted you to have your store here? SV: I was married when I was 17 years old and I was working at a grocery store out in South Ogden and the fellow that used to own this store, Abe Rubin, was looking for a hired hand. My uncle sent me down and I applied for the job and got it. I was about 17 or 18 years old. He said to my uncle, "I thought I was going to get a man and you sent me a boy, but I hired him." I worked for him for about 20 years and then I bought him out and he worked for me for about 15 years. That was in the late 1970's. LR: Was this the store that you worked in? SV: This actually used to be the China Temple Café. If you look right through this doorway you can see those guns in that far room, and that was the original Gift House back there. After the China Temple closed down, we knocked that hole in 1 the wall and came into this place. This used to be a very popular place as a Chinese restaurant. LR: Originally, in 1960? SV: We were all in that little store next door right at 120. We came in here in the late 1980's. LR: Why 25th Street? SV: 25th Street is where Abe Rubin had his store originally and it was a gift house, that's why it's called The Gift House still. He was catering mostly to the people that were getting off the train. 25th Street was bustling with everybody coming home from the war and this was Junction City. The trains go north, east, south and west out of here, so it was a junction point and a drop off spot for a lot of servicemen. Abe had a sandwich shop and little assorted gifts. He kept it that way until the war effort ended and then he had to find something new so he started to make punchboards. Punch boards are little squares with a thousand punches in them and he would give rifles and pistols away if you got the winning number. He did that quite successfully for a number of years before I got here. Then, the federal government imposed a tax that made it impossible to make any money on it, but he had a lot of sporting goods leftover so he started to sell sporting goods. He went into fishing and tackle and sporting goods and a pawn shop. That's what we are doing today. We don't do the fishing and tackle anymore, but we do a lot of sporting goods and a lot of custom made jewelry and a pawn shop. 2 LR: Did you ever think of leaving 25th Street and getting into another store? SV: Actually, Abe Rubin had a couple of kids my age and I just assumed they'd be the ones taking over the store, so I bought a piece of ground across the street with the idea that I'd stay on 25th Street and just build my own store. When that time came near Abe said, "Why don't you just buy this one?" I said, "I'm sure your kids wouldn't like that if I bought the place." He said, "My kids are too smart to run this place. You'd do it for free. They'd think they had to make money every transaction and they're not going to make a success out of it. I want somebody that I know to have a stamp on it." So, I stayed here. LR: Did you ever buy that property? SV: I bought it and sold it when the new development that went in with all the apartments next door. I think I paid 6,000 dollars for it and I sold it for $50,000. LR: That's a nice investment. SV: It wasn't bad. LR: What are some of your memories being here on this street? SV: In the 1960's, it was an entirely different street than we have today. There were a lot of dubious characters running around. As you look up and down 25th Street, you'll see all these businesses with the name plates on the front that say it used to be a house of ill-repute or a saloon or a legitimate hotel. Those were all there in the 1960's and it was a pretty rough and tumble street. It was the first street in Ogden because of the railroad and Ogden grew from there. It grew east and got up to Washington Blvd. which became the major business section. In the 1970's 3 they tore down most of the buildings on Washington Blvd. to put in our mall that eventually failed. That's where these new developments are coming in now like the high adventure things that they've put in by the river. At that time, 25th Street had a lot of really interesting people and I remember hundreds of guys and every guy had a hundred stories. There was just a wealth of people that were in and out. We had people from all walks of life. Early on, 25th Street was segregated. The Gift House is one of the very few places where they'd cross the street and do their business and then walk straight back over to the other side. That was the first time I'd ever seen anything like that. Eventually, that changed and everything became a little bit easier later on in the sixties. LR: Did you get any flack for allowing that? SV: No, nobody ever said anything to me. As far as the black community in town, they've been some of my biggest supporters. I go to just about every wedding and every funeral to this day. I've told lots of them that I feel like I'm part of the family. I did have a black guy break in here and steal some stuff one day and half the community called and apologized for it. I said, "There's no need for you to apologize for what someone else did, doesn't matter what color he is." It's kind of a special bond that I've had my whole life and I just love 25th Street. I tease a lot of people and say, "God, they closed down a perfectly good cat house and put in an ice cream store." It's interesting and I remember one time they had a meeting for the 25th Street Association and they had an Asian guy here that was selling bigger than average beers on the street. I went to the meeting and said, "It's kind of amazing to me that you've got a place that was the 4 oldest bar in 25th Street and you've got a place that used to have a brothel in there and you've got a place that was known for fights and selling illegal whiskey, but now in 2010 you get mad because there's one guy selling somebody a beer. You ought to hire that guy to carry that beer up and down the street so you can protect the image that you're living on." They didn't think that's what they were living on, so that guy isn't here anymore selling beer. LR: When the railroad stopped being as busy as they were, did that affect your store at all? SV: Yes, it did. It affected all of Ogden. The club next door was cashing railroad checks every payday and if your check was 185.05, they'd keep the change on the end of the amount whatever it would be. They'd cash your check and then buy you a beer. Of course, one beer would lead to another beer and then another and before long they'd made their money back. They were like a bank down here. They were doing thousands and thousands of dollars of check cashing. The whole street was alive. I remember in the sixties when you'd look up 25th Street and look east you could see all these railroad guys coming down in their bib overalls and long white shirts on their way to work. A lot of them lived in Evanston and they stayed in different hotels on the street, even in the Ben Lomond Hotel. When that all quit, it was quite a blow to the economics of Ogden, let alone 25th Street. LR: You never thought of moving when it started to go down? SV: I just hung in here because I'd already had a pretty good reputation. We were one of two pawn shops in the whole city and shortly after I bought it, the other 5 one closed down so I was the only pawn shop for a long time and 25th Street was pretty centrally located. The parking was easy and we had some vacant lots from buildings they'd torn down. People could get in and get out. I never thought of leaving 25th Street. LR: Do you like the way it's changed and the way they've brought it back? SV: When I got here, 25th Street was not anywhere you'd even want to be seen. We had a lot of people that would pull up in front, walk straight in here and do whatever they had to do and turn around and walk right back out. People would come down here Friday or Saturday nights and just watch the people as they left the bars. There were drunks walking up and down the street. It was a rough and tumble street nationally known. You kind of had to watch your p's and q's and know what was going on. Do I like what they've done? Well, it's like everything else, it's changed. You get places like Park City and Denver, Colorado that has their Lorimar Square and you get people that are interested in it. Pretty soon you have these old buildings that are 150 years old and are architecturally beautiful that people spend a lot of money to fix them up and make them look historically correct. LR: There are rumors that there are tunnels underneath the buildings. SV: I've got tunnels in the building right next door. In the next room, there's a tunnel that goes east through several stores. As far as having a tunnel that is rumored to have gone from the hotel Ben Lomond all the way to the train station in the middle of the road, I never saw anything like that, but I can go downstairs here and go four or five stores that way without any problems, so there are tunnels. 6 WJ: Earlier when we came in and asked if we could interview you, you gave us an example of segregation in the China Temple and I was hoping you could elaborate a little bit more on that. SV: Well, I had never seen anything like it. I came from Morgan, Utah and I didn't even know a black guy. When I got to go to South Junior High School, we had about four black guys in our school. One of the guys was a track star named Eddie Castle. He held Utah state records for running the 100-yard dash and he was also the president of our school. I'd never seen prejudice and really the only black guy that I knew was president of the school, so when I came down here in the early sixties it was disbelief to me. I was sitting at the counter right in this room and a young black couple with a couple of little kids came in and sat down in a booth and it was like they didn't even come in. They weren't mean to them. They just didn't talk to them. I sat there and watched it and somebody said, "They don't let black guys come in here," but there were a couple of them with a couple of kids and they just waited. Pretty soon one of the guys said to the waitress, "Pardon me, could we get waited on?" The waitress said, "No, we are not going to wait on you today, you'll have to leave." It was shocking to me, I couldn't believe it happened. I only witnessed it one time, but it was pretty well known that they weren't to go in there. In the mid-sixties there was a lot of racial tension in America and we had a little here. I remember one night I left the gift house and I was parked behind in the alley and there were 35 black guys down there all in their 20's. They were locking arms and they were going to block the traffic from going. Well, at that 7 time you could go straight down to the depot through the "U" shaped road at Wall Avenue. When I walked into the club there was a guy sitting there having a beer and I said, "There are about 35 black guys out there making a human chain to block all the traffic." He said, "Watch my beer, I'll be right back. He went out and got in his 1960 Oldsmobile and looked at all the guys and they were all looking at him and chanting. He waited until the light turned green and just went. They could see he wasn't going to stop, so they all ran to the side of the sidewalk. He went down and turned around at the depot and said, "Come on, get back together." They went, "Oh, the hell with you," and just broke it up. That was the only racial thing I'd ever seen as far as a protest, but it didn't amount to very much. LR: When the Civil Rights Act went into effect, did things change overnight or did it take a while? SV: It didn't change overnight. It had been hundreds of years coming and the Civil Rights Act made a law that you had to do whatever you had to do. I don't think anything in Ogden, Utah has changed very much. I've got a very good friend named Joe McQueen. He plays the saxophone and he's about 90 years old and takes a lot of older people out to the doctors and that's his job. He's a black guy who came from the south. He went home and his family said, "Joe, how come you can live up there with all those Mormons? You're one of the only black guys out there." Joe said, "The only time I knew I was black in Ogden, Utah is when I'd get up and shave in the morning because everybody treats me very well. We don't have prejudices here." If he doesn't feel it, then I'm a long ways from it. I 8 think that here in Utah we were isolated from a lot of that and I think it's a good thing. I have lots of black friends and I don't think any of them have any problems here. AP: You also mentioned across the street and along 25th Street there were a lot of brothels. During the time you came here in the early sixties, there was a big push for anti-vice for stopping brothels and… SV: When I got here there weren't a lot of brothels, but there were some working girls that would apply their trade walking up and down the street. I think Ogden City government looked the other way a little bit because it is a hard law. They did tighten things up after a while. With that kind of trade you always have a problem. I had a good friend of mine that went into one of the bars on this side of the street in the eighties and there were a couple of black girls and he said, "They were the friendliest people I'd ever met in my life. They'd give me a hug and a kiss and let me talk to them and then all of a sudden somebody roughed me up and threw me out of the joint. I was kind of ruffled up and I brushed myself off and looked down and thought somebody lost his wallet." He reached down and got it to find it was his wallet and all of his money was gone. They took him in there and shook him down. If that starts happening you're going to run into problems and that's what happened a lot. They cleaned up the street and got rid of it. Did they get rid of prostitution? I don't think so. I think it's probably somewhere else, not out in front of my store right now. There were girls that were working girls just like there are today. You can make it illegal, but it may not work. I think somebody said it was the oldest profession. I think right after that came pawn brokers. 9 This street has really cleaned up a lot. 25th Street used to have 8 foot wide sidewalks so you were always really close to people on the sidewalk. Right behind the stores was the 25th Street Red Light Alley, as they called it. I remember when I was a kid before I came to work here, it was a pretty big thrill to be sixteen or seventeen years old and get in the car and drive up to Red Light Alley. I think some of the owners of the businesses would have a red lights hanging up there for somebody to look at. I don't think they were really businesses with red lights, but it was pretty exciting when you were 16 or 17 years old to come down here. It was a dark alley and real rough. The electric wires overhead were really a jumbled mess and it was pretty good to drive up there and feel like you'd really done something. It was kind of a scary thing, but it was exciting. LR: You grew up in Morgan and when you got your job here at the Gift House, did you move to Ogden? SV: I was born in Morgan, Utah and that was during WWII. My dad went into the war effort and he was a counter-intelligence guy so when the war got over he stayed there. I lived with my mother and grandparents, the Dickson's, until about 1950. Then, we moved to Washington Terrace. Washington Terrace was war housing and my dad eventually became president of the board of directors of Washington Terrace. It was him and a few other guys that got together and moved all that housing around and made a real viable city that's still called Washington Terrace. They have a big park up there named after him and it's still a really nice city. He died when he was 90 years old and I've had people coming in here my whole 10 career that say, "Without your dad, I wouldn't have had a house." I'd say, "Don't tell me," and I'd go to the phone and call him up and say, "Somebody here wants to talk to you." He was hired on at Hill Field as a GS-3 and when he retired from Hill Field he was the highest paid guy on Hill Field. Everybody thought Abe Rubin was my dad, but he wasn't. George Van Leeuwen was my dad. LR: So you lived in Washington Terrace and you'd just commute down here every day? SV: Yes, it's about eight miles. LR: How would you do that? SV: I had a pretty nice old car, a 1948 Ford that would come down that hill pretty good. In the summer I'd ride my bike back and forth. I live now in Marriott- Slaterville and I'm a city councilman out there and I've ridden my bike back and forth from there. It's about eight or nine miles to my house and with this new trail system that they've done I can ride almost all the way from my house to here on those trails. It's a pretty good ride. AP: As a kid, growing up in Washington Terrace, did you spend a lot of time down here before you started working here? SV: I spent very little time here. This store was a very popular store, they had discount rifles and a lot of ammunition that was cheaper. My dad actually brought me in here the first time when I was probably ten years old. When I got married at 17 years old, I came down here and bought a diamond ring for my wife. After a couple of years, I went to a jewelry store and bought another ring for her and 11 found out that the one that Abe sold me for 100 dollars was worth more than the one I paid 600 for at the jewelry store. I've had a love for this store ever since I was a small boy. In Morgan, they had a store called The Valley Implement and it was like this. It was kind of crowded and jumbled, but to me it was very exciting. I thought there were two things I wanted to be when I grow up, a cowboy and a store owner and I've managed to do both of them. LR: Is this something you plan on passing on to your family? SV: The kids that are in there right now are my grandkids. I have three grandboys working for me. One just left on a mission to Mexico and my son also works for me. His daughter keeps the books for us and my wife keeps the books with them. It's very much a family business. I'm not going to quit, I'm just going to walk out one day and not come in as often. Everybody knows what they're doing and everyone has a piece of the pie, so it'll continue to be here long after I'm gone. I was 16 or 17 years old when I came here and I'm almost 71 now, so it's been a heck of a life. It's been a million-dollars-worth of fun and I've made a million-dollars- worth of friends. WJ: You mentioned Joe McQueen. Is there anyone else that you're still friends with and do you feel that there's a sense of community with the people who spent a lot of time down here? SV: I knew Annabelle Weekly. She was a very popular girl who owned the place across the street called the Porters & Waiters Club. She was a really dynamic kind of a girl and a mover and shaker. I couldn't get into naming names and remembering names. Willie Moore has been here forever and ever and Eddie 12 Simone from up the street at the Kokomo Club. These guys have all been here and been lifelong friends. I've known them for 55 or 60 years. I can't tell you how many good friendships are spawned from this. I can't go anywhere any time without somebody recognizing me. I went to Hawaii not too long ago and I got off the airplane and knew six guys before I got to the hotel. It's amazing how many people have come through here. WJ: Did you ever spend any time in the Porters and Waiters Club? SV: I did. I went in there and ate and they had a really nice dinner. It was initially made for porters and waiters of the railroad. As the railroad phased out, everybody had to redo their profit base and that meant that maybe we were going to have a few guys come in and serve lunches and dinners. They had a really nice dinner over there. AP: When the railroad left, did you see a significant quick change or do you think it was a little bit Slower? SV: I think it was a little bit Slower because they just went ahead and started tapering things down a little bit more. The Union and the railroad were kind of keeping everything together, but as management started to trim jobs off the railroad they started to lose personnel and as personnel moved away it was kind of a slow movement. They're running the trains now with one or two people on board when they used to have a whole crew on board. AP: So it was over time? SV: Yes. 13 LR: Is there anything else that you can think of about 25th Street and your time here that you'd like to share? SV: If I was going to say thank you, I'd have to say thank you to the people that have made my life a successful life. I've been able to devote a lot of time to helping other people and I'm a city councilman in the city that I live in now and I'm on the Weber Fire District Board of Directors, so I have a lot to do with Weber County and fire protection. It's enabled me to do a lot. Most importantly, it's the people and the friendships that we have. Where we're sitting right here I call the knowledge center because if you come in here at 9 in the morning there will be six or eight guys sitting in here discussing politics and the world. One guy told me the other day, "I came in here because I needed a welder and I knew someone in here would know where I could get one." This place has been home to me for 55 years and hopefully it will be home to my kids and then their kids. LR: It's almost like a community center in a way. AP: Do you think that part of that comes because 25th Street has remained the same? SV: Well, I think it's partly the community base, but don't kid yourself, they're throwing a lot of money at 25th Street. Not necessarily the government, but individual investors have. Property values here have sky-rocketed. There has been a lot of money spent and there's going to be a lot more money spent. What I've seen happen is a guy will go in with a dream and he'll start his business and buy the store for 100,000 dollars, then he has to remodel it and bring it up to earthquake code for another 25 or 30,000 dollars, then they've got to knock the asbestos out 14 of it for another 10 or 15,000 dollars so by the time he gets in there he's over his head. He opens up a real nice antique store and goes broke. The next guy that comes in doesn't have to pay back all that stuff that's been done so he gets it for 30 or 40,000 dollars and he opens up a coffee shop and he goes broke. Then the third guy comes in and he doesn't have to buy as much as the second guy did and he opens up a restaurant and makes it, but in the meantime there's been 700,000 dollars spent on the business. Maybe the third guy has enough money and enough good luck to make it work. It's hard. WJ: Do you think that the people who shop down here continue to come down to 25th Street because they feel an affinity for their community and they want to see their community survive? SV: When I came down on 25th Street originally, you wouldn't come down on 25th Street. Somebody would call your mother on the phone and you'd have been in trouble because it was a rough place. As you go now, it's a viable street in town and there are a lot of really fine eating establishments on the street. People are coming here because it's 25th Street and they're coming to see the history and the historical structures. They're coming to look around and see what they did. I came down here last Friday afternoon and had a family dinner, we went to 25th Street, not because we felt a kinship to 25th Street, but because this particular place we went is city-renowned and has excellent food and excellent service and you can't beat the atmosphere. WJ: Do you remember any significant buildings being knocked down during your time here? 15 SV: All of them. I have pictures of them knocking down the buildings across the street and the big Heely Hotel on the corner of 25th and Wall. They were beautiful buildings, but that was in a time when it wasn't real Slick. I used to own a couple of buildings but I ran into the same things that the owners of these buildings faced in order to get it structurally sound and earthquake proof and everything else. You've got to throw several hundred thousand dollars at it. It makes you wonder if it's truly worthwhile to get it done. I bought some buildings and paid them off and sold them and I did very well with them, but it's one of those things that you just have to determine what you can do. The historical artifacts and things down here are amazing and they will keep a lot of people coming. LR: Thank you, this has been a delight. SV: Thank you very much. 16

Topics include: Max talks about his grandparents: their Italian heritage, the food they prepare, and the Italian words his grandfather taught him. Annelisa talks about growing up in Fitchburg, MA. Attending Catholic school. Her father was proud to be Italian. Growing up with Italian traditions. Visiting relatives in Italy. Her mother was Italian-American and did not boast about her heritage like her father did. Religion. Working for her father and eventually becoming a podiatrist herself. The value of education to her family. Her father's education and the GI Bill. Italian food and cooking. Working in Fitchburg and the sense of community there. How her grandmother sparked her interest in Italy. ; 1 SPEAKER 1: -with the Center for Italian Culture, A. January 14, 2002. We are at the home of Annelisa Addante and her… Max Brown. Annelisa is the daughter of Joe Addante and… in Fitchburg at 378 Still River Road in Bolton. So the first interview is with Max Brown. Is it Maxwell? ANNELISA: You can talk too, that's okay. SPEAKER 1: Did you ever consider giving him an Italian name? ANNELISA: No. No, I think… well… no. SPEAKER 1: Your grandfather, Dr. Joe… MAX BROWN: Well, he is a podiatrist, and… um… SPEAKER Tell me again, when do you see your grandfather? MAX BROWN: Um, on weekdays at school; and, um, sometimes I go on the computer and sometimes for dinner. Yeah, definitely a lot. SPEAKER 1: -talk about being Italian? MAX BROWN: Uh, yes. He goes to Italy a lot, and I have gone to Italy and, um… SPEAKER 1: You've gone to Italy with him? MAX BROWN: Yes. SPEAKER 1: Mm-hmm. MAX BROWN: I went to their house, actually. SPEAKER 1: -that like? MAX BROWN: Uh, well, it was pretty cool. I was sort of young, so… and then we went to… SPEAKER 1: And how old were you? MAX BROWN: Four. For a birthday. SPEAKER 1: How old are you now? MAX BROWN: Nine. SPEAKER 1: So… a lot of Italian cooking, Grandmother Addante? MAX BROWN: Sort of. Mm-hmm. Well, I just remember, like, pasta. I really like everything, basically. SPEAKER 1: Anyone ever ask you what nationality you are? MAX BROWN: Uh, sometimes; but not really regularly. Well, I am an Italian and… SPEAKER 1: Italian?2 MAX BROWN: Well, a little. Yeah. SPEAKER 1: Why do you consider yourself Italian? MAX BROWN: Because I eat Italian food and I know that my grandfather is there most of his life and, um, I just think I am definitely Italian. SPEAKER 1: Are you? MAX BROWN: Definitely Italian background at least. SPEAKER 1: Mm-hmm. Does your grandfather ever teach you Italian words? MAX BROWN: Uh, yes. He taught me "good morning," and how to get to a restaurant, and how to leave, and, like, to say good morning and then the reply and stuff. And that's really all. SPEAKER 1: Which school do you go to? MAX BROWN: [Unintelligible - 00:02:56] SPEAKER 1: Were you in kindergarten there or…? MAX BROWN: Yes, I was in kindergarten for three years and now I was three because my birthday is in September. SPEAKER 1: And your grandfather's proud of you? MAX BROWN: Uh, yeah. SPEAKER 1: What makes you think that? MAX BROWN: Uh, well, he says it so much. SPEAKER 1: You know that you grandfather's father used to make shoes? MAX BROWN: Mm-hmm [unintelligible - 00:03:25]… well, he repaired shoes and stuff. SPEAKER 1: Mm-hmm… grandfather ever take you to the places in Fitchburg… by bike? MAX BROWN: Well, no, not really, because most of them [aren't actual places and… just stuff]. SPEAKER 1: Your grandparents are Brown. do you call them Grandma and Grandpa Brown? MAX BROWN: Well, Nana and Grandpa. SPEAKER 1: What nationality are they? MAX BROWN: I think a little Scottish and Irish and a little French; I don't know, a little American? Canadian? I don't really know.3 SPEAKER 1: -talk about what they are? MAX BROWN: Not really. If they do they don't really talk about… discuss it and stuff. SPEAKER 1: Do they have any special food that they cook? MAX BROWN: Um, pasta mostly. SPEAKER 1: Do you think they talk about their heritage as much as your Grandfather Addante? MAX BROWN: No. Definitely not. SPEAKER 1: You mentioned that your Grandfather Addante talks a lot about being Italian? MAX BROWN: Yes, definitely. SPEAKER 1: Are you proud of being Italian? MAX BROWN: Sort of, yeah. SPEAKER 1: But someone like me goes around and tries to interview people. Why? MAX BROWN: Well, to get more information… SPEAKER 1: Italian and… MAX BROWN: Background and… SPEAKER 1: Back to Italy? Any plans to go? MAX BROWN: Um, well, I don't know any time soon, but I'd like to go skiing there. SPEAKER 1: You'd like to go skiing? MAX BROWN: Uh, yes. Race-skiing. SPEAKER 1: (I don't think that's the problem. I don't know what the problem is but now it's back on again… ) Would you like to tell me anything else about your grandparents? MAX BROWN: Not really. On the Brown side, my grandfather is an avid golfer and… SPEAKER 1: Has he taught you? MAX BROWN: Uh, yes. SPEAKER 1: So you are already a golfer and a skier? MAX BROWN: Golfer, and a skier, and a soccer player; I love sports. SPEAKER 1: Did Grandfather Addante ever play sports? Do you know? MAX BROWN: I don't think so. He says he does but I don't really suspect… 4 SPEAKER 1: Does he look Italian? MAX BROWN: I don't know. Yeah, I guess. SPEAKER 1: -really never ask you if you are Italian? MAX BROWN: No, not just anyone… just, like, in school… SPEAKER 1: Do you have any interest in becoming a podiatrist? MAX BROWN: Definitely not. SPEAKER 1: Definitely not? MAX BROWN: Definitely not. SPEAKER 1: Why is that? MAX BROWN: I'm more into something like [unintelligible 00:06:13]. I really don't like it in the office; definitely not a podiatrist. SPEAKER 1: No? MAX BROWN: Definitely not. Anything but a podiatrist SPEAKER 1: Really, do you ever…? [Laughter] So you go to the office? MAX BROWN: Uh, yes, sometimes after school. I don't know if I am to tell you but every year we cook smelts and baccala for Christmas dinner. Not really any special Italian traditions, you know [unintelligible 00:06:40]. SPEAKER 1: Are there foods that your mother cooks? MAX BROWN: Uh, well, she makes only pasta and… I don't know, but [unintelligible 00:06:52] here in Italian. I… mostly, I think. SPEAKER 1: [Anything] else? MAX BROWN: No, not really. SPEAKER 1: No? Is your Grandmother Addante Italian? MAX BROWN: Yes; well, she came from… she didn't come from the exact same place when she came… her parents came from Italy. SPEAKER 1: Does she talk about Italy at all? MAX BROWN: A little, but not like my grandfather. SPEAKER 1: What do you call your grandparents? MAX BROWN: Grandpa and Grandma [on the…]. Well, Grandpa Joe and Grandpa Dick on the other side. SPEAKER 1: So Grandpa Joe never said, "Why don't you call me, what is it, "noni"'?5 MAX BROWN: I know some other people that are called that but I don't really… SPEAKER 1: And your soccer − the Italian team or… ? MAX BROWN: Yes, I do. Definitely. I don't know… yeah, maybe… SPEAKER 1: Now we are talking to Annelisa Addante… Back in Fitchburg…is that true? Can you tell me a little bit about… did you go to public school there? ANNELISA: No, actually… the private catholic school, which basically was ethnically mixed. The school I went to was run by the same order of sisters that ran the school my dad − when he was younger − he belonged to. He belonged to St. Anthony's parish. SPEAKER 1: You were saying something about Abbot's school that was run by the same order of nuns that… ANNELISA: He went to St. Bernard's, which was "The Irish School," in those days. So I think my loss was language, because at St. Anthony's grammar school Italian was taught and it wasn't at Holy Family. I think that is where I might have had the opportunity to learn to speak and continue speaking. SPEAKER 1: Did they have… ANNELISA: Fitchburg and Leominster and surrounding towns. It is very much like students commuting to a school today; because they didn't grow up with neighborhood kids, they didn't grow up with the children in my parish. You know, they were from here, there and everywhere. SPEAKER 1: And where was that? ANNELISA: It was on South Street in Fitchburg. SPEAKER 1: Okay. Now that's where your parents live now. ANNELISA: They do. If you went down the hill a little bit on the opposite side you'd see the complex there, used to belong to the city; I believe the city superintendent has his office there and it's called… I don't think it extended so much outside the house. My father is definitely a [force]. He has always been very 6 proud to be Italian. He always tried to maintain traditions and, you know, there were certain things that we did, certain things that we ate, certain thing that probably he talked about, but that was more at home than being outside of home. Yes. SPEAKER 1: Do you feel as though they… ANNELISA: I can't think of anyone that I grew up with whose family participated in more traditions than my family did. No. my father… [Laughter] SPEAKER 1: Speaking of that word [laughter]. ANNELISA: So I would say, one is eating at the dinner table every single night, having to be home for dinner and all being together to eat. It didn't necessarily have to be Italian food, but the fact that we all did get together; we always get together for holidays. There is some food… Dad is a good historian − local historian and world historian − and so he would often refer to… in terms of the Romans and the contributions of the Catholic Church and how it influenced history. I always found it really interesting. I had taken a few Italian lessons outside of school when I was young. When I was 12 I went to Italy for the first time. It was a school trip; really for students older than myself. But my aunt was going as a teacher and so I was allowed to go, even though I was only 12. And that… during that trip we went to visit some of the relatives. So we went back to the village where my grandparents had come from, and met cousins that were approximately my age and that was really interesting. And I did not really view them so much as Italian as I did, you know, kids my age, basically. And it was just really a good time in life to connect and to this day I am still friendly with some of those cousins. We have traveled back and forth. SPEAKER 1: Did you write to them? 7 ANNELISA: We wrote, mm-hmm. Definitely we wrote. We made some phone calls [laughter]; she came to visit. She later sent her son to spend a month with us one summer and still are in touch. SPEAKER 1: You said… ANNELISA: One in particular is just a few month older than I. And then another is about… Well, I was speaking a little and they were speaking a little English and we managed. SPEAKER 1: Really? Did you father …. ANNELISA: No, not really. He would speak to my grandparents in Italian and sometimes they would answer in English. They would speak in Italian when they didn't want us to understand what they were saying, but they really didn't make an attempt to teach us to speak Italian when we were young. You know, I think they regret that now and later on I studied Italian in college and one of my brothers did as well. But you know, I did two years and when I went to sign on to year three they weren't offering it. So I would like him to learn and we periodically pick tapes. We always take the tapes before we go on the trip. That's not really adequate but it's… I think the fact that we all sat down together to eat dinner, that was one. Some of the foods were different. The travel was different. And the topics of conversations were different. I am not so sure that it was more sort of ethnically oriented. Well, let me see… I think a large part of it was due to my dad's interest, you know, that we acted with this notion that we had an Italian heritage. SPEAKER 1: Now your mother… ANNELISA: Oh, my grandfather was born in Italy and her mother was not Italian, although her mother learned to cook from her sister-in-law and she actually learned to speak Italian. I guess you would say she was an Italian-American. There wasn't a lot of conversation about her being Italian when we were young. I mean, my father always talked about being Italian; my mother really didn't. I think her family… for her family, it was important to assimilate more than my dad's family. 8 SPEAKER 1: I wonder why? ANNELISA: Her father had come at a younger age. Her grandparents had come to this country; my father's grandparents had not come here. It made the difference − but that was the difference. SPEAKER 1: What would…? ANNELISA: I would have to say Italian-American because I have had my consciousness raised [laughter] for a long time about my family heritage and I had an interest in the family history. And we make, you know, some effort at maintaining some traditions, although I do think that it's been watered down a whole lot [laughter]. SPEAKER 1: Lack of time, or…? ANNELISA: Mostly lack of time. I mean, I think of all the things my grandmother did. But she was home; she never drove. I'm barely home; I'm driving everywhere. So the… you know, we like to cook. It takes time; we don't do as much of it as my grandmother… tried to maintain a garden in the summertime, transplanted the grapes but we still haven't got around to making the wine. I am not sure it will ever happen. The interest is there, but the time is not. SPEAKER 1: No. ANNELISA: [His] family is mostly French; a little Irish, a little Scotch. That's where the Brown comes from. I don't think he really aligns himself with a nationality, necessarily. We really don't talk about family heritage. They talk about relatives but not ethnic background [laughter]. He is very easygoing person. I think he found my father interesting because it definitely widened his horizons in a whole lot of ways… Island or two, but had never really left the country before we got married; so, you know, he found himself traveling and the joke is that we are still trying to find out something that Rick doesn't like to eat. He's got a wide palate. He's… you know, wide open to new experiences so he didn't hold it against me [laughter].9 SPEAKER 1: Was it important to your mother and father that you made…? ANNELISA: My father used to talk about that when I was younger but that dissipated through the years [laughter]. SPEAKER 1: What about the same religion? ANNELISA: [NOTE: during this section it sounds as if there are at least one and possibly two other women speaking but the voices are so similar it could not be differentiated easily] Up to now he might say something about it but, no. He would. You know, my father was very much like a lot of Italian men. You see them in church when they are young. Then you see them for weddings and baptisms and funerals. And then they get older then you start see them on a regular basis again. My father was not really the churchgoer when we were younger. He is now but he wasn't when we were younger. I think both my parents are very spiritual. Yes. The oldest. There were definitely gender differences. One brother was 11 months younger and the other was four and a half years younger. Being the oldest it wasn't necessarily that I would do something first and a year later my brother would get to do it. We'd sort of always get to do it at the same time because he was a boy. They were definitely allowed more freedoms than I was. No question about it. Socially − yes, but even in the jobs they were allowed to take, my dad really wanted me to work for him in some capacity. Whereas my brothers could go out and they had the experience of a wider variety of jobs; there were certain things they just didn't want me to do. Oh, I had a lot of chores. [Laughter] My brothers were good workers and they had chores but didn't have things that needed to be done daily. Oh, absolutely; my father considered himself very progressive because he has two colleagues that are female. But we are exceptions [laughter]. There were definitely gender biases. And I would need to be able to do all the things that my mother does well, and then do what my father does. 10 I think it just evolved; I would not say that it was undue pressure, but there were certainly expectations. I think I was fortunate enough I was able to rise to the occasion. I think sometimes those expectations can be difficult for some children with a different personality. Maybe I was just enough like my father to cope with the expectation [laughter]. SPEAKER 1: So is it true to say that… ANNELISA: He is very enthusiastic about his profession as he is about his heritage [laughter] so I think in his view there was nothing better I could do. Yeah. SPEAKER 1: Did you ever consider doing something different? ANNELISA: I did at different times but I think that when I was younger, I really wasn't exposed to a lot of job opportunities; or not opportunities, you know − careers. It was one that I happened to know a lot about because my dad's office was downstairs; we lived upstairs. I did different facets of the job, you know, depending on my… I just fell into it. Maybe I was genetically programmed; I am not sure [laughter]. SPEAKER 1: Are you happy with the choice? ANNELISA: I am happy with the choice − I enjoy what I do. SPEAKER 1: I want to say… ANNELISA: No, not really. I don't remember exactly how that came about. I did. SPEAKER 1: What was that like? ANNELISA: Well, actually I had gone away my last year of high school. I had been away to boarding school and my brother had gone off to boarding school as well. To go away was not such a big deal. You know, I was 45 minutes from home, so… SPEAKER 1: Which high school? ANNELISA: I went to Abbot Academy in Andover. I just… it was a four-year school, but I just went away for my senior year. I just went there for one year. SPEAKER 1: So where did you go previously?11 ANNELISA: I really wasn't happy at Fitchburg High School. Initially thought it would; then I sort of thought maybe I explore other avenues and by the time I was senior I decided I that I was going to podiatry school [laughter]. SPEAKER 1: What was that like? Was that a…? ANNELISA: One of the defining moments was when I toyed with going to law school and I went in to take in the boards and I had to be fingerprinted along with every other student and I thought… [Laughter] SPEAKER 1: Oh, gosh! So then you decided. ANNELISA: At that point it was pretty clear, yeah… SPEAKER 1: Other than think, "Gee, I think I am going to podiatry." [Laughter] ANNELISA: No. I think he expected that I would be going [laughter] probably wasn't necessary… SPEAKER 1: How many years was podiatry school? ANNELISA: Four years. SPEAKER 1: Four years? So you went to Holy Cross for four… ANNELISA: I mean home? Yes. Absolutely. But I did two years residency first. SPEAKER 1: Where was that? ANNELISA: I went to Philadelphia for a year and then back to New York for another year and then I came home. [Laughter] I didn't have a particular place; it was just to consider going elsewhere or to go home to an established practice. SPEAKER 1: So when you went… and did you? ANNELISA: For a very brief time. SPEAKER 1: You were practicing elsewhere, but now you are part of your father's practice. ANNELISA: He's semi-retired; he sees very few patients in the Fitchburg office. But he does a lot of teaching in both Rome and London. So he takes off for periods of time SPEAKER 1: Is that something he has tried to get… ANNELISA: Yes, he has.12 SPEAKER 1: Are you interested? ANNELISA: I did some teaching when he had residency program when I first came home to practice with him but I am not interested in doing the traveling now; not because they don't like to travel − that part of it I would enjoy − but because I have a nine-year-old and I want to be home and do things with him. It's definitely not an option at this point in time. SPEAKER 1: Does he have any expectation…? ANNELISA: Oh, definitely. It was his… his profession was his sort of way to freedom, if you will. You know, he talks about his Italian heritage but he became sort of the American doctor and it gave him his independence and respect in the community and that was the way he did it, as many others have done it in both law and medicine; and I think when that happens, oftentimes fathers think well, it worked for me, it will work for you. I think there is great pressure put on children of parents who learn professions; particularly when they were the first generation in this country. I have seen lots of incidences of that. SPEAKER 1: Did…? ANNELISA: Well, yes, and no. If you take it as being first generation only, yes; but he got the education he did was a great thing. It is a reflection of, you know, combination of the GI bill − he described as being one of the best things American did for itself at that point in time − but also his willingness to really work hard. You know, he had the GI bill but he worked nights and went to school days. But also he was very fortunate in that both of his parents could read and write their own language when they came to this country, and a lot of immigrants could not say that of themselves. So they came here and they both went to night school to learn English, to read and write English. And my grandfather probably was unusual in that he educated both of his daughters. They both had master's degrees. So 13 although there were gender differences, they did value education and everyone helped the other to get the education that they knew they would need. He gave up on it because they were both very good at what they did. SPEAKER 1: What did they…? ANNELISA: They were both very artistic. One was a graphic designer. They both were graphic designers; one worked basically for a large company and did in-house advertising and the other did it out on his own as a freelancer. SPEAKER 1: Did they both…? ANNELISA: One stayed in the Fitchburg area and the other went to school in New York and stayed in New York and worked there. SPEAKER 1: Wasn't he…? ANNELISA: He had couple of opportunities to become a president of a podiatry school. And there is sort of lot of glamor associated with living in a large city. But my dad had always returned to Fitchburg. He grew up there and when he finished podiatry school he thought of setting up a practice elsewhere but decided that he wanted his children to know their grandparents. And this sort of roots thing was important to him. And he always returned and as much as he likes to tell us… and I think that he liked being in a small, town. He liked knowing everybody, he liked knowing the history. When he meets a patient he asks, "What was your mother's maiden name?" And he invariably knows somebody connected to them; and that doesn't happen in New York City or Chicago, so… Of work? Yes. I like taking care of people. It's pretty rewarding. It's not the kind of situation where you have to tell people they have cancer or, you know, the horrible day-to-day medical things. Most people come in not feeling too well and leaving feeling a whole lot better so that makes the day pretty pleasant. I think for my mother I got the sense that an education is a very important thing to pursue. She had not done that and she wished that she had the opportunity and made it sound very 14 important. My mother was the silent glue and my father was the noisy glue. They were both always present. She did make some Italian dishes but it was not… but not on a daily basis. We ate a lot of fresh vegetables and fruits and so forth, but it was also the time of frozen vegetables and, you know, sort of the cooking of the '50s was the trend for a while. And then I think my mother has really gotten back to more Italian cooking as everyone become more health conscious with lowering cholesterol and fat and so forth. She's gone back to more fresh vegetables, salads, pastas than we actually had growing up as children. Most of the Italian cooking was done by my grandparents when we were young. Now my grandparents lived in Leominster − so maybe 5 miles from our house − and my mother's mother lived just a couple of miles from us… Italian cooking, right? No, my mom cooked every day, but it wasn't always Italian food. She does more Italian cooking now than she did then. SPEAKER 1: Who taught you how to make pasta? ANNELISA: My grandmothers. SPEAKER 1: Was… ANNELISA: I think it was very informal, just part of the repertoire. I would always sort of watch what they were doing, try to participate… [Laughter] SPEAKER 1: Do you feel a certain allegiance to Fitchburg? ANNELISA: I guess allegiance…I have a soft spot in my heart for it. I know what kind of community it was when I was growing up. I think that there have been economic hardships in Fitchburg but I think it's a great community. I think there is a lot of to offer. I participate in things like the Fitchburg art museum. There are some great institutions in Fitchburg that need to be supported to the benefit of the whole community. I am not sure commitment is the right word. As long as I am feeling interested in working I think that is where I would work. But 15 no, I think, although my dad has been very influential and there have been lot of expectations that I think I made efforts to fulfill, I think that it's important to note that he is pretty much done what he wanted to do when he wanted to do it. And that I should be able to do the same. [Laughter] SPEAKER 1: Did you ever get… you know… I don't know. So his father expects… ANNELISA: I definitely see generations. People ask me almost every day where I work, someone will ask me about my dad or my grandfather. And there are patients that I have that I have known the parents and/or the grandparents. All of them… but certainly on a daily basis there are people that have been coming for… I think for me that is the greatest sense of community I have experienced because I wasn't in a school of neighborhood where people typically my age talk about community. I didn't have that; but I have had it more with work than in anything else. I think there were some women who were disappointed that I was not a male doctor. I remember one lady actually said to me, "I thought you would be a big man." And you know, I had to explain that I was the daughter. Because having the same name sometimes people would not… SPEAKER 1: I probably asked this in one way, but do you think… ANNELISA: I am sure he is proud. Yeah. Well, you know, there were all kinds of heights to which my dad would go and would be happy to have me go as well. And I have really chosen the low road but I think, still, in the end he is proud. Oh, yes. Lots of people knew my dad so a lot of people had an opinion. Some really positive and some not so positive because he has always been a controversial figure. SPEAKER 1: Was he ever…? ANNELISA: Not politics. Professionally he has always been on the board of health. Within his profession he was very active politically. He has always been outspoken but he also always been a doer. 16 He does not just sit back and criticize; if he has a better idea he typically acts on it. Geographically it was a compromise for both me and Rick. SPEAKER 1: You mean…? ANNELISA: Work; it's pretty much equidistant from work. SPEAKER 1: Mm-hmm. Where does he work? ANNELISA: Right now he is in [air] but he's on the road. He needed access to 495. I mean, I had a happy childhood. I really didn't know what life would be like in a different kind of community. I lived really close to the downtown areas. I was independent; I would walk to the Y, the museum, the post office, the library. I did all the errands for the office, so I was on the go all the time, I knew most of the merchants on Main; I mean, nowadays there are a handful of merchants, but then every storefront was the shopping mall. Highway access to center of town… SPEAKER 1: Childhood friends? ANNELISA: One in particular stayed in Fitchburg and, as I did, she does what her father did before her [laughter]. SPEAKER 1: Is she Italian? ANNELISA: Mm-hmm, went for a while and then came back home. Lived there part time, lived out of state part time. Not working to have children. I think it's possible that I could be living in the village but the cousins that I know now have moved from the village. They would go back because there were older relatives there. But for the most part the young generation left. I think that the countryside is beautiful; I would be very happy living there. I am not sure what I would be doing for an occupation. SPEAKER 1: What do…? ANNELISA: One of them is an architectural engineer and the other is a shop owner now. She had done sales of various kinds. I think that just because maybe now you are interviewing folks that are talking about their ethnic heritage, but I… well, my husband went to Notre Dame; if you go out to Notre Dame you will meet a lot of guys that are talking about being Irish. It's very17 important to be Irish there. Whether or not you are Irish [laughter]. Exactly… I think it's just the circle you happen to fall into. I am not sure whether is as important as something to banter about. I would say that probably my interest in Italy was sparked mostly from my grandmother, my dad's mother whom I call "Nonni" because she would on occasion receive a letter and she would pore over these letters and she would occasionally receive a photograph and she really handled it as a treasure. And she would tell stories and I could tell it was a place that she really missed, and that there were real people there. I mean, she really made it come alive. They didn't have a telephone or computer to contact people but life in Italy was very real for her and I think that she always missed it. I do think they're important, I think, to help and everyone gets up on their own and… it sort of always embraced the League of Nations at home and at work. And as you get to know other people from other countries, what I find myself recognizing are the similarities in most cultures. Family is very important. I think that is just a human quality. And how you sit around the table may differ but you know those… the way you relate to one another. I think I find myself looking more for the… or seeing more of the common threads rather than the differences. The differences may be food and they maybe holidays and they may be… or things or history. And those things that embellish life but… my curiosity is to know more about my cultural heritage but also to learn about the others. I have always felt pretty strongly about that, I would say, for most of my adult life. I think it puts emphasis on the fact that all you really have in life is some time and you don't know how much of it you have and that you'd best make the most of it. Having lost my younger brother so early, that's something that has been very real for some time, you know. SPEAKER 1: You happy with…18 ANNELISA: Makes you appreciate… And you realize that you are… if you have children you realize that you have one opportunity you cannot make up tomorrow. SPEAKER 1: What do you mean by…? ANNELISA: What you may neglect today you cannot make up tomorrow. SPEAKER 1: Thank you very much. That's the end of the interview. And I am so… /AT/ca/mm

Part two of an interview with Musa Ali of Fitchburg, Massachusetts. Topics include: Why and how he came to the U. S. to live. What his first impressions of the U.S. were. Stories of language and cultural differences he experienced. ; 1 ALI: Only due you were all the horse, everything, something like this you have to bribe and every dollar, like I say before, every dollar I have to give two and a half cents to the poor. See? Then, and this person he get help enough from all over and nobody know who help. See? This is the custom, all the Muslim religion. SPEAKER2: So your family was pretty well-off you said and living was kind of comfortable. ALI: Yes. SPEAKER2: Yeah. Do you remember anything that was… any outstanding events in your life down…? And like you said meeting famous people was some… you know, you met a lot of the high officials in… ALI: Oh, yes. SPEAKER2: But do you… anything outstanding in your life that you remember – any specific events, anything special? ALI: What do you mean? SPEAKER2: Oh, just anything. Like, maybe you remember some fairs or things like that, big carnivals that you have inside the… ALI: No. SPEAKER2: Or holidays or things… ALI: Oh, yeah, holidays. We have holiday but we have once in a while horses. We like horses over there – who's fast. SPEAKER2: Oh, races? ALI: Races. Not money. SPEAKER2: No? ALI: No, no, no, no. We don't believe that at all. You never hear in the our country. Horse race. SPEAKER2: Not betting. ALI: No bet, nothing. But each one get, like I say, two, three time around here they have this level land and who is the horseman, 2 proud of his horse who's gonna beat. And he's going to the land and stand up together and say, "Come on, who's gonna win?" SPEAKER2: Yeah, so just for the fun of it. ALI: Just the fun, together. SPEAKER2: I see what you… ALI: Yes. SPEAKER2: Why did you decide to come to this country? ALI: Well, I mix with politics too much. SPEAKER2: [Laughs] ALI: Every time I open my big mouth with me in jail, English government. See? And I say, well, my father say, "Ali, Mo?" I say, "Yes?" He say, "Best thing, sonny, don't stay here. You get trouble enough." SPEAKER2: Really? ALI: That's right. Even when I came here in this country, 1946 exactly, I get followed by American army. I went to Palestine. I took the boys training. SPEAKER2: Yeah. ALI: For the house fight. SPEAKER2: Yeah. ALI: Somebody squeal, the English government put me in jail, and I have to call my brother and my father, they bail me $1500 cash. When I went down there, I went out, I want to escape back to this country, my father give me hard time. He say, "Every time you come in you give me a hard time." I say, "Okay, dad, I won't come in anymore." I have wife, I have children there at that time. SPEAKER2: How old were you then? ALI: What year? SPEAKER2: How old were you? ALI: I don't know, 1946. SPEAKER2: Nineteen-forty six. About 30 years old, something like that.3 ALI: Yes, something like this. SPEAKER2: And you had a family. You had a wife and children. ALI: Yes, I had wife. My wife she died 1948. SPEAKER2: Yeah. ALI: But I have three children, two boys and a girl. See? And I left; I went to take the boat from Haifa. When they see my passport, I found out the English government give my name all over. SPEAKER2: Ooh. ALI: They say, "No, we can't… you can't leave the country." So, okay, can't argument. I win. I went to American council. SPEAKER2: You won the argument? ALI: No, I can't win. SPEAKER2: Oh, you can't win. Oh. ALI: I went to American council, ambassador, his name Robert Ty. I say, "Cousin?" He say, "What?" I say, "I need your car." He say, "You got trouble?" I say, "Yes. I need your car and American flag and a chauffeur and I want your pipe." SPEAKER2: [Laughs] ALI: I never smoke in my life. He said, "What you do?" I say, "It's not your business; just give me your car." He says, "How I'm going home?" I say, "Take my car." I have… I took with me two car from here, Chevrolet 1946 premium. He says, "Where is your car?" I say, "I'm going to the coffee house, so such place and I leave the key there, and just give me your car." He give me his car and he give me chauffeur and I took sunglasses, I wear glasses, I took the pipe, I put in my mouth, I got magazine and the chauffeur driving and American flag flying both from the… SPEAKER2: Yeah, both sides. ALI: Both sides. And I went to the airport. I went under American council name and the fellow was looking for me. He salute to me and I returned the salute in the car and I went past him with a gun 4 on his shoulder looking for me. And I then land on Switzerland and I have a friend of mine in Switzerland, by a minister, his name Houseworth. SPEAKER2: Yeah. ALI: I went to his home. I land and with no money, he pay my ticket. SPEAKER2: Yeah. This is in what, 1960? ALI: Nineteen forty-six. SPEAKER2: Forty-six? That was the first time you were coming to this country? ALI: No, I came here 1935. SPEAKER2: Thirty-five? ALI: Thirty-five. SPEAKER2: What was…? ALI: In 1946, I was already in American army, intelligence service. SPEAKER2: Oh, okay. So, when you… the first time when you decided to come, was that for political reasons, too? ALI: For politic because I want to be… almost get kicked out. SPEAKER2: Yeah. ALI: And that's why I came here. SPEAKER2: So it was… did you have a thought of coming to America before you had trouble or did you ever think of it? ALI: No. SPEAKER2: No, you hadn't…. ALI: I have no idea of America at all but I have a brother here. Solomon. SPEAKER2: Yeah. He was here before? ALI: Yes, he came 1921-22 something like this, I think. SPEAKER2: And how did the other people feel about you going? You really had no choice so they. did anybody know you were going to America? ALI: No.5 SPEAKER2: No, they did not. ALI: Nobody know, even my father. When I land here, I have to send my brother. He send him telegram. He say, "Your son, here," because I'm the baby to the family. SPEAKER2: Yeah. ALI: He said, "Young son. I hope he don't give us hard time like what he gave you." He said, "Well, please take care of him." SPEAKER2: How did you get here the first time – boat or plane? ALI: I came with boat. Yes. SPEAKER2: Do you remember how much it cost? ALI: You know, I can't tell you. SPEAKER2: Was it very expensive? ALI: No, not expensive but we stay almost 30 days. SPEAKER2: Did you go… would you leave Halifax then? ALI: No, I came from Haifa. SPEAKER2: Haifa. ALI: We came in Haifa; we land in Marseille, France. And we land from Marseille, I think, to Italy, Napoli. I don't know Napoli first or… SPEAKER2: Probably Italy first and then… ALI: Marseille. And after, we land here in New York. From New York, I took the boat again; I land in Boston, south Boston. Yes. SPEAKER2: Yeah. ALI: One fellow Albanian was with me. He's the one who bring me to my brother. SPEAKER2: He's the only person that was with you that you knew. ALI: No, I met him in a boat. I met him… SPEAKER2: Otherwise, you were alone. ALI: Alone. SPEAKER2: Yeah, did you speak any English then?6 ALI: No, even when I… and I forget, when I was in Italy, I stayed 10 days, Napoli, afraid to give me and we didn't eat no pork. SPEAKER2: No. ALI: I suppose to be my hand, I look, I find the eggs. Now, I know where the eggs. Every morning I go there I say with my finger: Two, dinner, four, supper, four. SPEAKER2: That's all you ate? ALI: Ten days, I ate eggs – two eggs in the morning, four eggs at noon and four eggs at night for 10 days. SPEAKER2: How was the ride over itself? Was it a long trip or was it kinda crowded or uncomfortable? ALI: No, no, it's comfortable. It don't bother me. SPEAKER2: No? It's okay? Once you're on the way, did you have second thoughts about coming here, or really you had no choice? ALI: I had no choice. I come… at least my… I have a brother here. SPEAKER2: Yeah. ALI: In my mind he help me and he teach me English. SPEAKER2: So you said you came to New York first? ALI: Yes. SPEAKER2: What was the first thing you saw in this country? Do you remember what you saw? ALI: I was tend to… when I see in New York, I don't believe it because when you land in New York you don't see big building. SPEAKER2: No? ALI: You see only small, small houses. SPEAKER2: Yeah. ALI: And the houses is wood. I don't believe it because in our country you never see house with wood. SPEAKER2: No?7 ALI: Not big either. Stone. And the stone from outside and stone inside and cement in the middle. The wall one yard, yard and a quarter wide. SPEAKER2: On all houses? ALI: All the houses. SPEAKER2: Built the same? ALI: That's right. If you throw with a big gun, not rifle… SPEAKER2: Canon? ALI: Canon. It won't go through the wall. No, siree, because the wall stone from outside and it was stone from inside and cement in the middle with small stone. SPEAKER2: They're all built the same. ALI: All built the same. SPEAKER2: Why? Is this for protection or…? ALI: I didn't know because we don't have any trees there because English and Turk they cut all the trees. We don't have any wood. And I never see wood houses. When I came to this country, I was absolutely scared to walk up the stairs because wood. SPEAKER2: You didn't… ALI: Because when you walk you see the house shaking and you never see that in our country. You can dance in our country and nobody hear you even or mind or shaking. SPEAKER2: [Laughs] So the houses were small and were… were you probably a little disappointed maybe? ALI: Disappointed. SPEAKER2: Yeah? ALI: When I land in Boston, south Boston, it's worse. SPEAKER2: Right. I can believe that. So when did you come? What… do you remember what the date was when you got here? ALI: May 21st. SPEAKER2: May 21st, 19?8 ALI: Nineteen thirty-five. SPEAKER2: And how did you feel beside disappointment? Were you… did you… anything else make… anything make an impression on you that's good? ALI: No, nothing. SPEAKER2: No? ALI: Nothing. I didn't see nothing. SPEAKER2: There wasn't… was there any welcome for you? Was your brother here to meet you? ALI: Oh, yes. SPEAKER2: Yeah. ALI: Yes. And after me and other brother came, the priest, older than me, we went, him and I, to Old Orchard Beach, opened a store. SPEAKER2: Really? Yeah? ALI: Yes. I came here May 21st; June first, I opened a store in Old Orchard Beach. The second door in your right-hand side before you get to railroad, you have railroad track, cut when you go to Old Orchard Beach. I was second door in your right-hand side. I opened dry goods. And I can't speak English. My brother hire three girls work for me and the first word teach me, bad word. SPEAKER2: [Laughs] Yeah? ALI: And one day they get busy and one lady came with a bathing suit, I never see that in my life, walk in the door with bathing suit. SPEAKER2: Yeah. ALI: I was looking at, I got lost. My face turned red and everything. And then she looked [Fabiano's car] and I hold in my hand, I called the name because I thought it mean, "Good morning," or "Nice day," or something. SPEAKER2: Oh, you didn't know what the word meant. No. ALI: No. I call her. She hit the floor and she start talk to me, "I don't know what you're talking about." I repeat it again. You know, 9 repeat it again, three times. She left and she went called the policeman. SPEAKER2: Uh-oh. ALI: The policeman come in and he start talk to me, "I don't know what you're talking about." Maybe he gave me hell, maybe swear, I don't know what he say. I only one word she teach me, one of the girls and she was full of devil. See? And he said talk to me, a lot of thing, he gave me hell and swear to me. I don't know what he say. I just look at him like a statue, like stupid. And the girls started laughing inside, the three girls. He went and said, "What's wrong with this fellow? He said bad word, nice but why he don't say nothing now? He just look at me." He said, "The truth, he don't… he just come here and our fault. We teach him this word. He thinks it's something good maybe." And he came to me and say, "Passport." Well, Arabic and English same name, passport, passport. I thought it was only eight days. He talked to the girls, he say, "Well…" I don't know what he tell her. He say, "Okay." I say with my hand like this, goodbye. SPEAKER2: Goodbye. ALI: When brother the next Sunday he came, I told him. He said, "Oh, my gosh, look, you lucky, he don't go put you in jail. It's bad word." I never repeat it since that time. SPEAKER2: [Laughs] Once you got to… you said you went to south Boston was the first place you landed at. ALI: Yes. SPEAKER2: And brother came with… did he go with on the boat there as well? ALI: No, the Albanian fellow. He bring me to my brother because I give him the address, 26 Tremont St., Palestine Oriental Company, the name. SPEAKER2: Was there any formalities getting into this country, like physical exams or anything like that? Do you remember?10 ALI: Not at that time. SPEAKER2: No? There wasn't anything? ALI: No. SPEAKER2: You didn't have to go through quarantine or anything? ALI: No, I get just the passport. I show them the passport and didn't look to my suitcase either. SPEAKER2: No? ALI: No. SPEAKER2: So once you got to south Boston, your brother was waiting for you? ALI: No. SPEAKER2: Was he waiting for in New York? ALI: No, in Boston, in his store. He don't know, he don't know what day I'm gonna be here. SPEAKER2: Oh, I see. ALI: That Albanian fellow. SPEAKER2: He took you there. ALI: It was because before he was a cook, I found out he's a cook in Worcester and he know English before me and he took me to my brother. I gave him my brother address and he took me to my brother. And even he pay for my cup of coffee. SPEAKER2: When you're getting to like where you were going to live, what were your impression of, like, say Boston? You know, it must've been… it was a totally different scenery and things in your country so. ALI: Yes, absolutely it's different. Jerusalem naturally is narrow street and the houses close to each other. And sometime, like you call a tunnel, the houses like a tunnel, you walk for two, three, four hundred feet, five hundred feet, you don't see no sign, all stores. See? And down there, every Friday, like I say, in Jerusalem, 11:30 [speaking in Arabic] beats, I don't know what you call in English, 11 beats, like [speaking in Arabic} I see in this country sometime between the door. Like… SPEAKER2: To stop the door from… ALI: Beats. You know hang up like this beats and you open it and you walk into… SPEAKER2: Oh, I see what you mean. Yeah, I know what you mean, the beads. Yeah. ALI: Yeah. Grab this one in the store, jewelry, grocery, dry goods, anything you think and leave the door like this, go to church till 12:30, 1:00, and nobody get to the stores. SPEAKER2: They would not go in? ALI: Nobody, because this is prayer time, for Friday. See? And nobody touch nothing. So nothing lost. SPEAKER2: So the people trust each other. ALI: That's right. When I came here, I saw even nighttime you see the policeman come in and try to open the door to see door open or locked. I told my brother, "What's the matter with this fellow? Crazy?" He say, "No." I say, "Why he try to open the door?" He say, "He wants to see if the door is open or closed because sometime somebody come and steal the door." SPEAKER2: Yeah. ALI: I don't believe that. I don't hear that before either. SPEAKER2: What about the scenery like, or the temperature and things like that, that was…? ALI: Yes, the temperature, we didn't have any… 10 below, 5 below… SPEAKER2: Snow or anything like that. ALI: I live there in over 25 years; I never snow in my life. The first time I saw snow I was in St. Johnsbury, Vermont; it's 1936, between 36, 35 in that… in this time of year, in January, because I came in May 1st in the wintertime. I was named Dr. Moore, he was living in my father's house, even in the three months, without 12 my father don't charge. Accident in his house tourist and I ring the bell to look for a room, and when he see me he remember me, but I don't remember him. I walk and he say, "You know Mr. so-and-so?" I say, "Yes." "He's American man." He says, "You know Mr. so-and-so?" And I say, "Yes." "How you know? You're not Arabian." He say, "No, I'm not Arabian. I'm American." I say, "Well, how you know these people?" He say, "Want to see the picture, too?" I say, "Yes." He bring inside; he went show me my father picture. SPEAKER2: Yeah? ALI: Yeah. I don't believe it. He say, "Your name Moussa?" I say, "That's right." He say, "Come in. Look for what you want." I say, "I'm looking for room." He say, "If I have no room, I'll give you my room, because I live in your father home three months he don't charge me a penny. Now you're gonna live in my house. I won't charge you nothing." I say, "No, mister, I'm gonna pay you." He say, "No, no, no pay." SPEAKER2: That's nice. ALI: I stay in his home and I drive the car. I saw somebody drive in pickup up down the river. SPEAKER2: You had seen cars before. ALI: I know I see cars. SPEAKER2: Yeah. ALI: But I never see truck, pickup driving on top the river. I was thinking he gonna fall down. How driving the truck top of the water? I say, "This is not Jesus Christ." No truck float on top of the water. I use the horn, I use the horn, he don't pay attention to me; he think I'm drunk or crazy. And I think he's drunk or crazy or Jesus Christ. Would drive way down in the river, stop the car, lock the room and he went inside. I went and talked to Dr. Moore, I said, "I saw Jesus Christ today." He say, "Are you crazy, Mo?" I 13 say, "No. He drive the pickup the top of the river and the truck it don't drown." He say, "The water freeze." SPEAKER2: Ice, oh. ALI: I say, "Freeze? And it can hold the truck?" He say, "Sure." I say, "I don't believe it." He call his daughter and he call his wife, he say, "We have a crazy man who's gonna show me Jesus Christ." He drive me in his car, him and I and his wife and daughter. His daughter is school teacher. SPEAKER2: Yeah. ALI: Went down there, I show him. He say, "You know what he's doing?" I say, "No." He say, "He's fishing. You have a hole…" SPEAKER2: Ice fishing, yeah. ALI: Ice fishing. I say, "How the water froze enough to hold the truck?" He say, "It can hold it tanks, never mind truck." It's first time and I don't believe my eyes. I was… give me million dollars, I won't walk in because I can't swim. SPEAKER2: [Laughs] ALI: This is first surprise in my life. If I go and tell all country I saw that, they think I'm crazy. SPEAKER2: All right. Did you notice difference in the people? Were they not as friendly as back home? ALI: Yes, yes. You have to… here, you have to watch your step in this country. No friendship either here. See? Especially when they know you're stranger, they're scared from you. See? Down there if you know a stranger, they hug you from all over. SPEAKER2: They give you lots of hug. ALI: Yeah, they give you lots of hug even, like I told you, you can stay in the home, three months, without ask you, "What's your name?" even. Just call you Miss or Mister or Uncle. In our country they have one thing is good I like very much maybe I'm… because I grew with this. Your age, you call her sister. Older than you, call 14 her auntie. They're old, call her mother. And men, they call brother, uncle or dad. See? Here, if you call old man "dad," he say, "I'm not dad." You have to call him young man. The old lady you have to call young lady. In our country, the old lady you can't call young lady. She get insulted; it means she's stupid, "I'm not young lady." The old man, if you call, in our country, "Hello, young man," he get insulted. He say, "I'm not young man. I'm old man." You have your respect. When you call them "dad," you have to respect him, mean you respect that man when you call him dad. But here you can't call man dad or uncle or brother or something; they laugh at you. SPEAKER2: Right. They don't understand. ALI: Now, here, I get habit; I call everybody cousin. See? Just call to Fitchburg, all over Fitchburg, say, "You know where, cousin?" I don't care boy, girl, man, woman. "Oh, yes, Mo. Right away." Because sometime I say cousin, they say, "I'm not your cousin." I say, "If you're not my cousin, you're my brother then." We are not the skin we are same thing. SPEAKER2: Right. ALI: They look at me they think I'm crazy. I don't care what they think. SPEAKER2: But you did find the people not as friendly here. ALI: Not friendly here, no. SPEAKER2: So were you sort of disappointed when you first came here? ALI: Not really disappointed but you get used to it after. Like now I don't care. SPEAKER2: No? ALI: But when you go home, you get lost just the same. You have to… you get lost. You have to back again, "Hi, Auntie." "Hi, Sister," "Hi, Dad." "Hi, Ma." SPEAKER2: You have to get readjusted.15 ALI: Yeah. "Hi, Mother." They look at you, look funny, just the same like you look at me here when I came funny. When I go there, they look me funny when I say to the lady I never say, "Hi, Mama." SPEAKER2: What was the first place that you lived in, south Boston? ALI: No. SPEAKER2: Up in Old Boston, would you say? ALI: No, I stay with my brother. He was behind state house. I forgot the name, the smallest street… SPEAKER2: In Boston? ALI: In Boston. SPEAKER2: Yeah. ALI: It's close to the Tremont Street. SPEAKER2: So he helped take care of you… ALI: Yes. And after he took me to Old Orchard Beach in the summer, he opened a store for me. SPEAKER2: So he helped you. He was your only means of communication, right? ALI: Yes. SPEAKER2: You couldn't talk English and things like that. ALI: No, he hired… even he was the one hired the girls for me. See? SPEAKER2: Where did you go from there? ALI: Then I start salesman. SPEAKER2: Salesman? ALI: Salesman. That's why I say I went to St. Johnsbury, Vermont. I went to Vermont; I went to New Hampshire in the state of Maine, three states, all summer. And after, I don't like it. SPEAKER2: What were you selling? ALI: Dry goods. SPEAKER2: Yeah.16 ALI: I saw something here when you're salesman. Sometime rich people in Maine, New Hampshire, old lady, old man or somebody rich, you see a sign on the door, "No allowed salesman, bad luck and dog." I see the sign. I say, "Jesus Christ, if bad luck and dog same thing, I don't wanna be bad luck. I wanna be salesman." I give up. I went to Lawrence, Mass. I saw barber, they have two chairs. I'm not barber. I say, "The easy way and the clean way…" I say, his name Blanchard. I say, "You want to sell your shop?" "Is you a barber?" I say, "No." "Why you buy it?" I say, "I like it." I bought it $450, two chairs, 332 Broadway, and I named the barber, Brother Barbershop. And he say, "Well, how you're gonna cut the hair?" I say, "You can work for me." He said, "Ten dollars a day." I said, "I'll give you $10 a day." The first day he even gave me, I think, 7.50; that's all he give me. His business, that time was 40 cents haircut, 1940. And shave 25 cents and haircut 40 cents. Well, I'm not barber. I started pick up the kids from the street. I get trouble if they had to eat. I give the kid haircut and I gave him 10 cents. SPEAKER2: You gave him 10 cents? ALI: I gave him 10 cents because I wanna learn. SPEAKER2: Yeah. Oh, experimenting. ALI: Yeah, and after I finish, I let the barber finish it for me. SPEAKER2: Fix it up, yeah. ALI: And I watch him. The kid one day he tell his mother, because not one kid, you know. SPEAKER2: Yeah. ALI: A lot of kid. Anyone kid come upon the street I call them, "Come on, cousin. Come on, honey." I cut his hair for nothing and I give you 10 cents to buy ice cream and the kid like ice cream. SPEAKER2: Yeah.17 ALI: One day, one kid he went tell his mother and his mother says, "Why?" She came, starts swear to me. "Why you give my son a haircut?" Well, I find only one way to make her stop to swear and mad and she thinks I'm a bad man, why give the kid a haircut and money beside. I say, "Honey, I come from Holy Land and I love kid, I have seven kids myself. And your son look like my son but I have no way to bring my children, and there's no reason one kid like my son I don't give him a haircut. There's no reason because I don't hurt him. I love him but I don't kiss him either, because I love to kiss him because he look like my son exactly." She say, "You have seven kids?" I say, "Yes, Ma'am. I have seven kids." No, I have three kids by right but I make big… SPEAKER2: Oh, you're telling a story. ALI: Tell a story to the lady. SPEAKER2: Oh, okay. ALI: Because she's mad, "Why you give my son a haircut?" SPEAKER2: And he didn't look like your son at all, did he? ALI: No. And then I say, "You want a cup of coffee?" She say, "No." I say, "Lady, I won't bite you. I'll guarantee you, the restaurant there is named Jack Joubert, 22 waitresses, he have big restaurant. I took her there. We have cup of coffee, we sit down talking. And she believed me and she like it and send me her husband. Before one year, I have 11 people work for me. SPEAKER2: Really? ALI: That's right. And I went get my licensed barber, too. He say, "What?" I say, "I'm a barber in our country. I get my license. SPEAKER2: [Unintelligible – 00:26:28] How did you…? You said you were talking English to these people. Did you just pick it up, English, bit by bit? ALI: Yeah, but not like now. SPEAKER2: No, you didn't go to school or anything.18 ALI: No, but I pick up from here and there, you know. Sometime they understand me; sometime they don't understand me. I don't know how I talk to them that time but I talk like this like I talk to you now in my idea. I mean, I hope you understand me. SPEAKER2: Yeah. ALI: I try my best. SPEAKER2: Did you… what else did you do besides being a barber? Did you do anything else then? ALI: No, I just barber. And even in Lawrence, when they start fighting that war, I give my… this Saturday to every widow women in Lawrence. And widow, her son has been get killed. All my money belong to her, I give it to her. SPEAKER2: Every widow or…? ALI: Every widow. SPEAKER2: Honestly, all the money you made? ALI: All the money I make Saturday, I go to the Boston office, I give the money to the Boston office, and the Boston office split it between the widow women and her husband get killed in Lawrence, Mass. SPEAKER2: Oh, wow. ALI: I say, you can look to the Lawrence papers. I get to be with me even the paper sometime. See? I give to the widow. SPEAKER2: So you kept at that job. Did you ever do anything else besides that? That's… ALI: No, now I went to the army, American army. SPEAKER2: You went to the army? ALI: Yes. SPEAKER2: And how long did you serve? ALI: Ten and a half years. SPEAKER2: Ten and a half years? ALI: Ten and a half years in service.19 SPEAKER2: And what was your rank? ALI: Captain. SPEAKER2: Captain? ALI: That's right. SPEAKER2: Really? ALI: J2. SPEAKER2: J2? Gee. And then you came back and went into… ALI: And I came back here, I opened restaurant. SPEAKER2: Where was that? ALI: In Boston. SPEAKER2: Boston. ALI: Boston. I opened restaurant. And actually there was two Greek restaurant next to me, one here and one here, I was in middle. I started to go to Greek church and I studied Greek in newspaper. SPEAKER2: You did? You knew Greek? ALI: Yes. A little bit. SPEAKER2: Yeah. ALI: And then my neighbor, he find out I'm not a Greek. He stand up from the door and he say, "He's a jerk. He's a Turk." And I went and ask him to become a… put him aside to beat him up. He called the policeman, station four, and policeman, they knew about me and I was work with him that time, too. CG2, detective, and I mess with him in [IG Salovon], the headman of PI was my friend and I work with him at El Barker, the hitman of Secret Service who work with President Roosevelt, if you remember, if you see in the papers. He went with President Roosevelt to King Saud, Abdul Aziz. See? Harry L. Barker, he went with him and he was my friend in Boston. See? And in a way and then they told him, "Forget, don't argue with him, don't bother Mo." He called me Mo. And I try to beat him up and he went with me and say to me, 20 "Ali, please. Don't touch him on sidewalk. Sidewalk is not belong to you." Well, he killed my business. SPEAKER2: Yeah. ALI: I say, "Okay." I went to Chinatown' I bought Chinese restaurant equipment. My hire he cook, Chinese cook, I hire dishwasher, I hire waiter, I hire condiment Chinese. And I opened that time till two o'clock in the morning, three o'clock, because every place in Boston, after one o'clock drunk, no place to go. SPEAKER2: Lonely, yeah. ALI: Yeah, and they come to my place and I open especially for that. I pick up all my business after that. And I hire somebody to write change in name, was that time Blue Mira Restaurant. I changed to Chinese Restaurant. And the man he came to change my name with a car, with high beam the light. He signed my name after three o'clock in the morning in my window. Next morning I turned to Chinese Restaurant in one night. And I started working downstairs. And the Chinese food, he tell me how you cut celery and onion, I start cut celery and onion. Six months I didn't go upstairs, just nighttime… SPEAKER2: You worked there yourself. ALI: I work myself. Supply the wine from the cellar. I walk in cooler, the food and the Chinese cook upstairs. The neighbor, the Greek fellow, he said, "You're a [unintelligible - 00:31:19] restaurant." He say, "Where is Mo?" "We know no Mo." "Where is Mo?" "No Mo. This is Chinese restaurant. That's all." He start coming eat in my restaurant. The fellow he was with, he call me Turk. After six months, I went upstairs, I fire the dishwasher. I started dishwashing. Six months again, the cook –/AT/jf/jc/ee

Part three of an interview with Musa Ali of Fitchburg, Massachusetts. Topics include: Different job he held and businesses he owned. How he brought his children to the U.S. Where his children were educated and what they do for work. How he has been treated in the U.S. What churches he attends. What marriage customs are like. ; 1 SPEAKER 1: Yeah. ALI: Uh, he say, "Give me $10 more and me wash dishes." I say, "No, my friend, me like wash dishes." And he can't kick me out because I'm the boss. SPEAKER 1: Boss, right. [Laughs] ALI: And I start working in the kitchen. This Chinese is a short fellow. What he do, I write in my. with Arabic language. I write what he do. Every time, what he do-do, I write it until I learned all the cook. SPEAKER 1: Really? ALI: I fired the cook, I hired dishwasher. SPEAKER 1: [Laughs] ALI: And I start cooking for two and a half years Chinese food. SPEAKER 1: Wow, you stayed that one. ALI: I stayed two and a half years. SPEAKER 1: Yeah? ALI: Yes. And after, American government send me to Russia. SPEAKER 1: For what? ALI: Business. SPEAKER 1: Business? [Laughs] ALI: And I went to Russia and I have to sell my business. SPEAKER 1: Yeah? ALI: I sold it, I think, $11,000. SPEAKER 1: Yeah? ALI: The restaurant. I stayed six months, less than a few days to six months. When I came back, I find the place go to pieces. SPEAKER 1: Really? ALI: That's right. And I took over. I be. I-I bought it $450. SPEAKER 1: Back? You bought it? ALI: Back. SPEAKER 1: [Laughs] Yeah. 2 ALI: And then we changed it from Chinese to American again. SPEAKER 1: Yeah? ALI: Yeah. And I took it over. I bought it $450. I fire all the help and I hire good girls, nice-looking girls. She wants to take picture in Fox and Hound, if you know that place, Fox and Hound Nightclub in Quincy. She take picture and take the picture, put your picture in a match. SPEAKER 1: Oh, yeah? ALI: She's a beautiful girl. SPEAKER 1: Yeah. ALI: Big, tall, hair up to. I hire her behind the counter and I see a lot of customers look at her. And her dance is very, very good and after. Uncle Sam again, called me up again. SPEAKER 1: Yeah? ALI: Send me back to Palestine. SPEAKER 1: Business again? ALI: Business again. SPEAKER 1: Yeah. ALI: And I have to sell it. SPEAKER 1: Yeah. ALI: And I sold it. When I came back again, I have to take hairdresser. I went to school. SPEAKER 1: Yeah? You went to school? ALI: A hairdresser. Yeah. SPEAKER 1: Where was this, did you go to school? ALI: In Boston. SPEAKER 1: Yeah. ALI: Academy something school. Yes. And I took a license. And after when we talk, I became. me and Harry J. Sullivan, and Harry L. Barker, we had a meeting together and I said, "I'd like to get my business back to be doctor." He said, "Ali, you can't. You have to 3 go to school." I went to Harvard College. When I went to Harvard College, naturally they talk big words, the dean of the college. I don't understand. I go to library. In state hospital, you have a beautiful library, American here. I went to library and that's where the boys who were in the same class with me, some of them were in the army too, you know, and started to look at dictionary what this word mean. I don't understand even the meaning of the word. I look what's the meaning of this word way back two or three times. I got lost. I said, "I don't want to lose my time in the government." The government pay for the school and gave me $125 a week. SPEAKER 1: Really? ALI: That's right. They pay me $125 a week and I don't understand nothing. That's why I thought make the government pay money for nothing and I don't understand nothing. It make you feel ashamed. Number two, it make you feel ashamed, an intelligent man, you don't understand English. It looks bad. SPEAKER 1: It's not an easy language. ALI: That's right. I say, "Okay, forget it." See? And I open sponge business. SPEAKER 1: Sponge? ALI: That's right. SPEAKER 1: [Laughs] ALI: They call it [unintelligible - 00:03:40] Sponge Company in Boston. That's my name. Yes. I have 250 men diver for me. SPEAKER 1: Oh, yeah? ALI: Yes, in Boston. I made good business. Yes. And I have a boat go to Middle East and come back. Yes, with captain. I go with them once in a while. I've done a very good business. Yes. And after, I sold the business and I came to Fitchburg. 4 SPEAKER 1: Well, all this time you were in Boston, were you still living with your brother? ALI: No. SPEAKER 1: No? You moved out? ALI: I move out. I live alone. I hire apartment, one doctor. I mean, doctor. him and I, we live together. SPEAKER 1: But you still didn't have enough family to bring your family over here? ALI: No, I bring my family. SPEAKER 1: When did you bring your family? ALI: In 1946, I bring my son. SPEAKER 1: Yeah? ALI: Yes. SPEAKER 1: Just your son or.? ALI: My son, the one who died. SPEAKER 1: Yeah? ALI: I bring him; I put him in high school in Boston. After, I put him in Northeastern College. After, I put him to Harvard College. Yes. SPEAKER 1: Did you bring your wife or the rest of the.? ALI: No, my wife she. SPEAKER 1: She had died. ALI: In 1948. SPEAKER 1: And what about the rest of your children? ALI: Lived with my mother and father. My father, he lived 107. SPEAKER 1: To 107 years old? ALI: That's right. SPEAKER 1: And the other children lived with him? ALI: Yes. SPEAKER 1: Why did you just bring the one boy and not the others? Because. ALI: No, no, because he's old enough. He was 17. SPEAKER 1: Yeah. 5 ALI: And the other one was younger. He didn't need mother. SPEAKER 1: Yeah, they had to be taken care of while he was work. ALI: We have to be [unintelligible - 00:05:07]. If I bring with me women here. because I hear here, in old country, they say he's a playboy. SPEAKER 1: Oh, yeah. ALI: And I don't want to say that. I don't want somebody give me a bad name. I don't want no woman to live with me with my children. You see? Right away, they say, "It's not for his children – he playboy." SPEAKER 1: Yeah. ALI: And I don't like that. See? I bring my son then he finish and I bring other son when he grow when I came to Fitchburg here. In 1950, I bring my other son. And after, I bring my daughter. See? And my son, that number two, he don't like the school. I put him in Fitchburg High School here three months and I walk with him – I don't take him in a car, walk with him – he go to school, inside. He see when I go and he walk out. He don't go to school. SPEAKER 1: Do they speak English at all? ALI: A little bit. SPEAKER 1: A little bit. Yeah. ALI: Because down there, they teach you A, B, C, D, open the door, close the door, thank you, goodbye, how are you, you know. SPEAKER 1: He just didn't like it. ALI: He don't like the school. We have to learn some trade. He said, "I like to be mechanic." I put him to mechanic here in [unintelligible - 00:06:25] summer school, a mechanic. I put him there, two weeks, he said, "Too dirty." SPEAKER 1: Yeah. ALI: And I said, "All right." And he start to smoke. I beat him up. And he see me a few time I go to Fidelity Bank, to Mr. Barrett. He 6 ask him, he say, "My father need $200, Mr. Barrett. Can you give me please?" Mr. Barrett did give him $200, the president of the bank. SPEAKER 1: Oh, geez. ALI: He took $200 and he took the bus from here to Boston. He was only five months in this country. And he went to Boston by bus. And from Boston, he took the taxi to the airport and he took the airplane to Dearborn, Michigan. This boy here, you met him, Abdullah? SPEAKER 1: Yeah. ALI: He's the one who was there in Dearborn, Michigan, because he came the same day, this my nephew, because. both cousin. And he went to see him. He started work with him. From there, he went to volunteer to the air force, American Air Force, four years. SPEAKER 1: Yeah. What's he doing today? ALI: Now, he wants to work with me, barber. I put him in school here to be barber because he don't like. SPEAKER 1: He came back, yeah. ALI: He came back. He get married and he get six kid now. I put him to work with me for 14 years, you know, barber. I gave him $225 a week, five days, for barber. He was [Unintelligible - 00:08:01] for me in barbershop here. SPEAKER 1: In Fitchburg? ALI: In Fitchburg. And after the business dropped down because everybody gets. starts to get long hair. And then he left. He went to Somerville. He bought packages store, you know, variety store. And he bought house there, see. And now, he has then. making a good living. SPEAKER 1: What about your daughter? How did.? ALI: My daughter, she got married. SPEAKER 1: So she came here? 7 ALI: No. I send her to Harvard College. I want to be doctor. Because I found out you can't open a hospital, you can't do nothing until you be doctor. And I was thinking, "She's young and she know English." I put her in Harvard College, took a medical degree, and she get doctors. And I work on her hair. And after two or three years, could be, maybe, I get my practice license doctor, too. See? And she went over a year and a half. And I was her hairdresser myself in Fitchburg here. She don't like to be doctor. She said, "Dad, I don't like it – too hard for me. Can I take hairdressing and work with you?" I said, "Okay." I put her hairdresser, in a school. She stays seven months in school and then she got her practice license, hairdresser. And she came work with me in Fitchburg as hairdresser. She don't like it. I said, "What do you want?" She said, "Well, let me work with you in the house." I have a house. SPEAKER 1: Take care of your house? ALI: My house. SPEAKER 1: Yeah. ALI: I put her in the house. Then she hit 18, 19 and I said, "Now, you can't stay like this. You have to be married." I send her back to old country. She met my cousin. SPEAKER 1: Yeah? ALI: Yes. SPEAKER 1: It was an arranged type of marriage? ALI: Yes. Yes. SPEAKER 1: Yeah. Your other boy got married though. That wasn't arranged, was it? ALI: Arranged by my father. SPEAKER 1: Oh, it was? ALI: Yes. I send them there from here, from the air force. SPEAKER 1: So he married an Arab? ALI: Yes. 8 SPEAKER 1: And your other son, he went to a school here? ALI: Yes, he went to Northeastern College. He went to Harvard College. SPEAKER 1: For any special thing? ALI: Yes. SPEAKER 1: To be a doctor? ALI: No. SPEAKER 1: No? ALI: Number one, he was engineer, see. And after, he took, I don't know what kind of thing. He took another one. Subject, he took another subject. And after, he went to the air force. He once worked for the government intelligence service six and a half years, see. And after he get discharged, he came here. He opened supermarket in Detroit, Michigan. And the American government went after him, took him. He went on postmaster in Saudi Arabia. After, they took him back to ambassador. Two months ago, the American government, they want me to go back. They came here to the barbershop and ask me to follow. I thought about it. They want me to go back to the service. SPEAKER 1: They want you, too? ALI: Yes. SPEAKER 1: Yeah? And you said no? ALI: No. I told them the story about when that tourist was hunting. Do you remember? SPEAKER 1: I think. ALI: One Arabian champion and one German champion went to hunt. They say, "There can't be two champions. There got to be one." When he went to Germany, he say, "Okay, you're my guest tomorrow morning." Next morning, they went to hunt. The German fellow took the eagle with him – pheasants, they're called pheasants. He let the pheasant cock, cock, cock, and all the 9 pheasant come in. German fellow, he took the gun and shot five. He said, "Boy, that's why you're champion?" He says, "Well, that's my limit now. Five minute, five pheasants. Let's go back home." He said, "Before you go, you want to sell me the pheasant? He said, "It cost too much money." He said, "Why?" "Because they take me a long time to teach them, making the pheasant come in and after I kill them, he come in with them. You know, because they're dead and it becomes alive and put them with me and go home. It cost me too much time and money." He said, "I don't care. How much you want to sell it?" He said, "A thousand mark." He said, "Here's a thousand mark, my friend." Look at him, the smartest man. He said, "I'll buy it. The German fellow, he said, "A thousand marks for one pheasant is a lot of money." He took it, and the Arabian man, he took the gun and shot him, he kill him. He said, "Why you kill him?" He said, "Well, he's not worth to live. He doesn't deserve to live." He said, "Why?" He said, "He double-cross his kind." SPEAKER 1: [Laughs] ALI: Double-cross his kind. The German fellow, he always said, "You're right." He said, "He's not worth to live." Am I going against my people? No. And I told that story to the people who come to see me. They say, "You're still American." I say, "I don't care. Still, I'm Arabian blood." SPEAKER 1: Yeah, you can't go against your people. ALI: I can't. SPEAKER 1: When you started to live in this area, did you look for a neighborhood of your own nationality or weren't there enough people? ALI: No, when I came here, I don't find nobody except one man, I told you, Mr. Joseph. He's Lebanese and he's Catholic. And the Catholic, they don't like the Muslim. 10 SPEAKER 1: They don't? No? ALI: No. This people here that came tonight, they don't like Muslims. SPEAKER 1: No? ALI: But just he work for me one time. When he came to this country to. he didn't have no license. I took him with me to Boston and I help him out to get his license. And he work with me one year, see. And I give him good money. But, of course, I'm Muslim, he quit. SPEAKER 1: Really? ALI: That's right, after I give him license. He work in the plastic. He come and his finger all burned here because of the plastic. SPEAKER 1: The chemicals? ALI: Because I get factory in New Hampshire. SPEAKER 1: You have a factory now? ALI: Yeah, I sold it. SPEAKER 1: Oh, you sold it? ALI: Yeah, last year. I get plastic factory, Green, in New Hampshire? SPEAKER 1: Yeah? ALI: That's my name. SPEAKER 1: Geez. You have a lot of things going. Well, how did the people treat you when you came into this area? ALI: Well, like I say, when I came here, I think I told you I met that man, Mr. [Lowell], and I took him home, I make Christmas dinner. I told you a story about it. And when I ask him to get. I give him $2 and dinner with us. She took it the wrong way. SPEAKER 1: Yeah, to be a waitress. ALI: Yeah, and after I went to First Baptist Church, where is the library now exactly, I make dinner for 250. When we were finished, I show you the papers here. I fed him next year. I asked him, he said, no, he get to be only a Baptist member, a First Baptist Church member. I said, "No, my friend, every man, the Greek, Italian, 11 Jews, Catholic, Orthodox, Protestant, I don't care who it is, over 6 years, they are invited. We call the mother, father of the town or the city. I invite everybody. And I have cars, transportation. I have. each car, two people to bring man or woman in wheelchair and put them in a car. When they come out, they can bring them to the dinner. And I have nurses; I hire 10 nurses. Every time I went to [unintelligible - 00:15:28] Hospital with my high English. I have a hard time even to rent 10 girls, to hire girls to feed the people and wash them out and send them back. Even one fellow is named Father O'Brien. He was in charge of the Saint Camilla Church. He was a waiter. And he didn't believe it. He came, kiss me, and hug me two or three time in my cheek. He say he never see that in his life and he was waiter with the George Burke last time and the policemen in five minutes, city council – waiters. And Father O'Brien, he volunteered. He say, "Honest to God, Mo, I give one man five times, you know, what's called second, second, second, five dishes. He eat five dishes in all, all men. And this man, he never eat before." I said, "That's what I would love to have. I want people to eat." The last time, last year, when I get. I get 15 years in Fitchburg here. The last time was 2,200 people. It was on TV, channel 4, 5, and 7. SPEAKER 1: Really? ALI: Yes, ma'am. SPEAKER 1: I don't remember. ALI: Yes. SPEAKER 1: A year ago? ALI: Yes. No, eight years ago. SPEAKER 1: Oh, eight years ago. ALI: Yes. Then they take me to the court. I have 500 letters. Over 10 letter come in from Tokyo, Japan. SPEAKER 1: Really? 12 ALI: That's right. I still got that mail. From Tokyo, Japan they thank me. They never see that man who do all that dinner, 82 turkey. I bought the smallest turkey, 35 pound from C.A. Cross. I don't know if you remember that name. It was a wholesale when you go to Wayland Park in your right-hand side. I bought. when I have my own restaurant. I have restaurant in [Parma], big dining. And I have the hotel. [Unintelligible - 00:17:29] I told you. And I had. SPEAKER 1: Barry? ALI: Barry. I have restaurant in [unintelligible - 00:17:37]. See, I have different places. And I buy a lot of food from them. And I ask Mr. Cross, young fellow, I say, "I want to make dinner." He say, "I hear about it." I say, "I want you to give me wholesale." He say, "Yes." He give me 82 turkeys but it's special because you have to order especially that big turkey. And nobody wanted that turkey, 38 and 40 pound, not 10, 15 pound. The smallest was 38 pound, see. I bought it and put them at table. And then the TV man, he came and took the picture. SPEAKER 1: Yeah? ALI: Yeah, he didn't believe it. One man, he volunteered to buy this stuff and cook them and slice them. He don't believe it. And nobody helped me here. And after, took me to the court. I told you that. They want to know where I got my money and what reason. I told them. SPEAKER 1: They just didn't know you could do something like that because you want to do it for people, to help them. ALI: I want it. I've done it in London. SPEAKER 1: Yeah. ALI: I fed in London in 1943. I fed 1,500 people in London. And the mayor of London, his name is Mr. Johnson—I not forgot it, old man with one eye—he worked with me all night long. And the 13 English is, everybody know, cold-blooded. But he's hot blooded. He worked with me. But the American here, nobody work with me. SPEAKER 1: No one helped you? ALI: Nobody. And even took me to the court. They want to know where I got my money. SPEAKER 1: So the people just weren't very friendly to you? ALI: No. No. Can you believe.? What reason, I can't tell you – just jealous because I run for politics here, for mayor? SPEAKER 1: When was that? ALI: Huh? SPEAKER 1: What year was that? ALI: I forget. Eight years ago since I start to run for mayor, this trouble starts in the city. SPEAKER 1: So do you still find a little bit of hostility now even? ALI: A little bit. I know they don't like me. Look now, I have a building, main street building – Dr. Rosenberg here, Dr. Benton here, and my building in the middle. Number one, I paint it white. They came and give me help, you see. "You can't paint it white. You have to paint it blue." I had one argument with my neighbor. I said, "Okay, I paint it blue but not dark blue, light blue." Dr. Benton and the dentist's wife, they came and they both gave me, "Are you blind? We're not this color." I say, "You told me blue. It is blue." He said, "No, it's light blue." I say, "Yes. It's barbershop. I want to grab people eyes, look. I don't want it dark." He said, "Where do you buy your paint?" I told him, "From Academy Paint Store." His name Phil, the manager, they went to see him. He said, "Phil?" He say, "Yes." He say, "We want a paint for Mr. Ali." He say, "Sure. No?" He say, "Yes." He say, "We need paint." They pick up the color – dark, dark blue. I could swear to God it's black. And he say, "[Unintelligible -14 00:20:51]. Is he color blind? He's stupid." He, he, he to the end. And then he came home to the office and he called me up. He say, "Ali?" I say, "Yes." "We got you the paint." I thought he pay for the paint. No. SPEAKER 1: Yeah. They wouldn't pay? ALI: No. He just pick up the color for me. I went to Phil. He said, "Ali, how do you live with this wife?" I said, "Why?" He said, "She call you stupid, she call you colorblind, she call you." I say, "That's not – you know how the women. They don't want to hear me. I didn't say nothing. SPEAKER 1: You didn't say it wasn't your wife? [Laughs] ALI: No. And he said, "What color?" He said, "This one." I said, "My gosh! Nobody died in my barbershop." SPEAKER 1: [Laughs] ALI: It's black. He say, "That's the wife. She." I say, "Give me that green." He says, "She's going to divorce you." I say, "Good. I like her to divorce me. I'll find another one." I painted it green. And since that time, he don't talk to me. He called me everything. We have a fire in that building. Fellow's name [unintelligible - 00:21:59]. He's the headman or the building inspector. He send me a letter by police – not by post office or by mail – by the police. I have to start remodeling my building before eight hours. If not, he can [unintelligible - 00:22:16] to make my building. I start for eight hours after the fire, start work on my building, three years ago. Now, Dr. Rosenberg is still there now. The window broke, the door broke. There's snow inside, frozen pipe. They didn't tell him, "You have to remodel your building." Why? He's a white man. I'm a white man. He's an American citizen. I'm an American citizen. He pay tax. I pay tax. I pay $800 tax – this year, $2,100 tax. But why they can't send him letter, "You have to fix this building." I went to John [unintelligible - 00:23:00]. I 15 said, "Mr. John, cousin," I say, "Will you please write letter to Dr. Rosenberg? He don't want to fix his building?" "All right, I can't force him. I'm not the City Hall." I say, "Can you give me permit at least for the window? Because it froze my pipe and I can't afford it. Even last week, when I was in old country, the pipe froze. They have to call the policeman; they have to call the fireman to close my water. It was leaking, fifth floor to the cellar, my pipe. It cost me $1,000. And they won't help me to [sell]. They won't help me. SPEAKER 1: No? ALI: No. When I went to John [unintelligible - 00:23:41], he charged me $10. He wrote me a letter, a typewritten letter, good English, to Dr. Rosenberg to ask him permit, to give me permit. I buy the wood; I hire the carpenter, just for the window to hold the air. You sue me for $25,000. SPEAKER 1: They can do that? ALI: Yes. Now, I'm under court for $25,000 and that passing, what's that called in English? SPEAKER 1: Damages? ALI: No, pass. SPEAKER 1: Trespassing? ALI: Trespassing. And I send them up by mail, by lawyer. They charge me $10. See? SPEAKER 1: And they're going to sue you? ALI: They sue me already. My lawyer, Solomon, too, is Jewish; Dr. Rosenberg is Jewish. I say, "Two Jewish fight each other." See? To show you I'm not wanted here. SPEAKER 1: Yeah. You said something about you became an American citizen. When did you become one? Do you remember? 16 ALI: 1942 and they took me to intelligence service. Because you can be intelligence service; you have to be citizen. I took my citizen in Durham, North Carolina. SPEAKER 1: Yeah? ALI: That's right. SPEAKER 1: Really? Did you ever become involved in… well, there was no Muslim Church around here. You said that. where is the church? ALI: We have a church in Quincy. We have a church in New York. We have a big church in Washington, D.C. We have a church in Dearborn, Michigan. We have church in Detroit, Michigan. We have church in Cleveland, Ohio. SPEAKER 1: But none really that. do you go to churches around here? ALI: I go to every church. I go to Saint [unintelligible - 00:25:13], I go to Christ Church, I go to Saint Georgia's Church [unintelligible - 00:25:20], I go to Baptist Church. now they move it. It was here. They move it in John Fitch Highway [unintelligible - 00:25:30] down when you go to New Hampshire. Ashby? SPEAKER 1: Oh, Ashby? ALI: In the middle. We have a garage there, a new garage, in the church up the hill, building new. I go there. I go to Jew synagogue. SPEAKER 1: So you're really involved in all of them? ALI: I go to everyone. I don't mind. SPEAKER 1: It doesn't make any difference? ALI: No, we have one God in this world, like I told you yesterday. We have one God in this world, see. SPEAKER 1: Did you ever become involved in any social activities while you did those, you know. like you did the Christmas dinners with people. Anything else that you. any social activities like. did lots of Muslims ever get together and have like dates? ALI: No. SPEAKER 1: Nothing like that? 17 ALI: We have Arabian dance in Boston because [unintelligible - 00:26:14] get married, or [ring show] from Egypt, Lebanon, Beirut, [unintelligible - 00:26:19]. SPEAKER 1: But nothing in this area? ALI: Not in this area, because not much here people. SPEAKER 1: No? ALI: The most 25, 30 people, just young boys. SPEAKER 1: Yeah. What were some of the things that you miss most about home, back in Arabia? Like did you miss the food or the.? ALI: Yes. SPEAKER 1: Do you still cook Arabian food? ALI: I cook any kind but I can't cook Arabian food. SPEAKER 1: You can't? ALI: I can't cook Arabian food. SPEAKER 1: No? ALI: No. I have to go some time in Worcester. They call it [El Morocco]. You've been there? SPEAKER 1: I've heard of it, yeah. ALI: I go there sometime when I want Arabian food. But sometime, invite me, somebody like this people here, Lebanese, sometime invite me. I eat Arabian food. Sometime, I go to my son, I go to my nephew, see. SPEAKER 1: Do you miss that kind of food though? ALI: Yes. SPEAKER 1: You're becoming adjusted to American food though? ALI: Yeah, I like American food. SPEAKER 1: [Unintelligible - 00:27:15]. ALI: Anything to fill your belly. SPEAKER 1: Yeah. ALI: That's all. SPEAKER 1: Do you miss the customs and things like that? 18 ALI: I wear it here. Yes. SPEAKER 1: You were telling me about the marriage customs. I thought that was kind of interesting, you know, how you don't get. like in your country, you don't even see them. ALI: No, you don't see them. SPEAKER 1: Each other before you're married. ALI: See, down there, like I say, I like the custom this way. And I like American custom like we talked yesterday because independent. how you look at it. Number one, down there, you can't have no girlfriend, no boyfriend, only through by your mother, by your father. See, you're married. Okay. When you're married, like I say, depending on your class, how much money you're worth; if you're worth money enough because the money belong to you because you belong to your wife, $2,000. You buy silk handkerchiefs. It's got to be white silk handkerchiefs. You give to the girl's father. The girl father count them. You have to replace it, match it. SPEAKER 1: Match it, yeah. ALI: He put $2,000, you put $2,000. He put $5,000, you put $5,000. He put $10,000, you put $10,000. The girl father, you have to match it. And he call the mother and he give the mother. The mother and the daughter, they go outside next day, buy jewelry, furnishing. SPEAKER 1: Stuff for the house? ALI: Stuff for the girl, for her future. Okay. And after, the boy, he invites everybody. Like I told you, we have dance three nights, see, until 12 or 1 o'clock in the morning. They bring like guitars in old country but call that oud. SPEAKER 1: Oud? ALI: Oud is different. It's round. SPEAKER 1: It's round? Yes. 19 ALI: Yes, beautiful. See? And they play sometime until 4 or 5 o'clock in the morning. Poem. SPEAKER 1: Singing? ALI: Yeah. And people have good time drinking coffee and cinnamon. SPEAKER 1: Yeah, cinnamon. ALI: Oh, beautiful. I love it. SPEAKER 1: But no liquor or nothing? ALI: No liquors, absolutely none. SPEAKER 1: It's against the religion? ALI: If you get caught with empty can beer in your hand or your body, three months in jail without court. SPEAKER 1: Because of your religion? ALI: That's right. SPEAKER 1: Really? ALI: That's right. Now, I can tell you now. But in my time, you see, you can. not allowed. You remember my nephew when he told you I own the hotel. He get busy because I have nightclub. See? And I bring girl from Africa, Algiers, dancing from. from Italy, dancing and advertising in the papers and radio. And everybody, they want to see something different. Because you have to get [unintelligible - 00:30:06] to bring somebody and I bring a lot of people. And when the bartender. they have three bartender and too busy, see. I have to help them. They say, "Mo, give me Schlitz." "This cousin Schlitz?" "No, no, not this one." "This?" "No, no." I start to pick up. I don't care. Beer is the same thing to me. SPEAKER 1: Yeah. ALI: Beer is beer. SPEAKER 1: Yeah. ALI: Everyone has a different name, see. I have a cooler. I can put in 30 case, see. And I do not care. I just pick up. "I don't want this 20 one." "Okay, cousin. Open this." "Okay. No, not this one." "Okay, that's the one. Okay." They drive me. but fast. I want it fast. SPEAKER 1: So when you have your wedding celebrations, you just like to sit, have coffee, things like that. ALI: Coffee. SPEAKER 1: That lasts for three days? ALI: Yes. SPEAKER 1: And the girls last three days, too? Separate? ALI: No, together. SPEAKER 1: Oh, together? ALI: Together, but men dance and sing and the girl behind – same area but not together, see. All right. And after, they make dinner. SPEAKER 1: For everybody? ALI: For everybody. Sometime, even four or five towns, depending how you are well known. I don't know what you call in English. How much you are well known. People know you. Two or three towns, sometimes 10 towns. Sometimes, nobody just your neighbors, see. Sometimes, a lot of people come in, 40, 50, 6000 lambs, sometimes two lamb. But like I say, how much people do you know? SPEAKER 1: So you kill a lamb? ALI: You kill them; you cook them, make dinner. And after, we eat dinner. No, before the dinner, we take the boy, ride in a horse, like I told you, and start a race, see. And after half or one hour, the men bring back the horse and they begin with the dance with the sword and poem./AT/mb/ee

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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. * .-»,.,. . I. ,,» 1»,.« .,,»« -mt YI |€ g>tubents, professors, j&lumnt anb all Hopal 41 jikipportersof tlje ©range I anb JHue from coast to 4* i coast, a most glabsome # £ £ (greeting: j toeet Cfjrisitmasi jop be tftine, ,# ^f Co make mp fonbesit breams complete Wyt belte ring out mp menage stoeet, 4t &nb tins; is! tofjat tfcep seem to slap: 'P ■- ———-- j .-■"--,-.,.■ THE MERCURY. 233 orator, Garfield, McKinley, the model and martyred President, Wanamaker and Rhodes, the capitalists, and scores of men just as representative. The difficulties and peculiar disadvantages suffered and surmounted by these models for all time in their struggle to the top reveals to us something of the nature of the perilous ascent. It does more. It shows the long period of •development and training of the equilibrium necessary to the keeping of the heights once reached. And next for an intelligent combat we would know what is and makes success ? We are compelled once again to force the rusty lock and cast a rapid glance thro the moldy pages of the past. In a critical analysis of the characters that have pre-served to us their sacred memory we find—no matter in what sphere their greatness has been achieved, in war or politics, letters or trade, supremacy in any and all—four mighty forces blending in perfect harmony and forming the prime factors, the foundation rock upon which has been constructed the tow-ers of strength, wisdom, leadership and learning of all time. Docility, Receptivity—with power to assimilate, indomitable Virility and Be-at-it-ive-ness. These are the weapons with which success is conquered and by the keen edges of which names are inscribed in immortality. Subtract from this super-structure one block or modify it an iota and the edifice of fame will crumble and fall, leaving, not success, but pitiful ruin. If then success and the ship of fortune rests with greater safety and more frequency in the four harbors herein designated; if the crowns of ivy and laurel, resting upon the heads of the world's greatest men, commemorate bloody battles, years of endurance and hardships; and finally, if what is commonly understood as " a good chance in life " is in nowise conducive to a strong development of the requisites necessary for success, as shown by the adverse circumstances in connection with the early lives of our honored living and dead, then it must be conceded that for this present age and generation " a good chance in life " has not much to do with success. c. E. B. '05. .1 >.,. ,11 II,, 234 THE MERCURY. ' i THE FASCINATION OF WAR. [Contributed for the Pen and Sword Prise Essay contest.'] "GEORGE MERITT." IN these modern times when eminent men, representing the most advanced nations in the world, assemble for the pur-pose of promoting international comity and universal peace, the subject ol war, in whatsoever phase, is receiving wide con-sideration. And yet, in this present period of the world's his-tory, during which the most rapid strides are being made to-ward the peaceful solution of all difficulties between nations, there is being waged a mighty war in the East, a conflict of tremendous import not only to the contesting empires, Russia and Japan, but to the world at large. Thus the propagation of the world's peace movement and, in direct contrast, the struggle between the subjects of the Czar and the Mikado have both, on accoimt of their overshadowing importance, given rise to wide discussion as to the nature of war, its general causes and some of its subjective properties. It is one of these pro-perties, the fascination of war, which will form the subject of this essay. From time immemorial war has had a peculiar fascination for all peoples. The barbaric warfare, with all its cruelty, appeals ever to the savage, and the glory of military renown continues to attract the civilized soldier. Though among the more advanced countries the main causes of war lie in agres-sion, territorial or otherwise, devotion to some great principle, or racial enmity, nevertheless struggles between barbarous or semi-civilized peoples are in part due to an eagerness for the clash of arms—a desire to find some outlet for savage instincts. True, the more important causes manifest themselves but back of it all is that fascination for war, that longing for military re-nown to be gained by heroism on the field of battle. And even in our modern times do not "the trumpet's call, the roll of drums and the tramp of marching feet" thrill our hearts with patriotic pride and exercise a strange fascination for us ? Do we not gaze upon the soldier, arrayed in uniform of military splendor, with envious though admiring eyes ? Human nature never fails to manifest itself and from ages back all have worship- ,.,.Miiw mMiwwi>w."■■»!> - THE MERCURY. 235 ped at the shrine of the soldier-hero. The recital of mighty con-flicts, in which innumerable hosts incurred every danger and countless thousands bled and died, never fails to arouse to the highest pitch of excitement and to fascinate by sublime awful-ness. The valor, us services rendered on the field of battle by the phalanxes of Philip of Macedon, the fierce charges of the Roman legions of old, the mighty victories of the Saxons over the Saracen hordes, the brilliant campaigns of Napoleon Bona-parte and the heroism of the Japanese armies in the. present struggle, arouse the intensest interest and exercise a strong fascination over all. And not only is this fascination displayed on occasions of renowned and brilliant martial achievments but it is manifest in the lesser experiences of military life. So thor-oughly has the admiration for martial pomp been implanted within our natures, that we are captivated, as it were, by camp and barrack life, with its drill, dress parade and reviews. We applaud the marching troops of state militia and flock in great numbers to view their annual camps. The soldierly young cadets of West Point and the well trained ensigns from Anna-polis inspire admiration and enthusiastic praise at all times. Thus we see the fascination, which all things martial has for us, is no idle term but is deeply imbued within us. Having shown that war truly means a potent spell of fascina-tion, the question naturally arises, Will this love of conflict, this attraction for war materially hinder the success of the world's peace movement ? General Sherman's famous utterance, "War is hell," ex-presses with keen and incisive force what men have been think-ing for years, and it is a gratifying fact that to-day the most eminent statesmen in the world are allied on the side of uni-versal peace. They are striving to settle all difficulties by arbitration and The Hague Tribunal stands as a monument to their splendid efforts. There are those who believe that war can never be made simply a thing of the past. They claim, despite the rapid strides made by the peace movement, that nations will continue to be more inclined to settle their disputes through force of arms than to submit them to a mediator. They assert, in addition, that the inherent love of all peoples 236 THE MERCURY. for military glory and the fascination warlike achievments ex-ercise over them will render the attainment of universal peace impossible. Faulty statements at best, as has been shown by the decided inclination of nearly every advanced country, through its head ruler, minister of state and other eminent men, to be identified with such a cause, and in every instance that nation's position has met with the approval of the great majority of subjects, who do not allow the fascination that war may exert over them to obscure their judgment or weaken their sympathetic concern for humanity's welfare. Our own worthy President and his distinguished Secretary of State have been allowed with the World's Peace idea, no abler presenta-tion of the question having been made?' than that delivered by the latter in his address to the World's Peace Congress, re-cently assembled at Boston. Also in other countries the trend seems to be toward the just conclusion that "war is useless slaughter" and should be prevented. Therefore, we are justified in saying that the fascination of war, strong as is its influence, cannot seriously impede the ad-vance of this noblest of ideas, which gaining strength with every day, and enlisting in its service the truly great men of the world, sTtall finally achieve a glorious triumph and secure for the earth Universal peace. WHO IS AMERICA'S GREATEST POET? BY "LAEUUS." EDGAR ALLEN POE, whom many foreign critics regard as the one American poet possessed of the elusive quality called genius, was born in Boston in 1809 and died in Baltimore forty years later. Like Scotland's great Burns, he is one of whom we can not but ask, what might have been? With respect to each, the question was pertinent until death closed the scene and put its warning finger on the lips of the scorner. We may ask the question ; but there we must stop. A friend wise enough, and strong enough, might have guided Poe's steps into the path of respectability, just as one wise enough and strong enough might have made of Burns a fit companion for THE MERCURY. 237 the languid gentility of his time. The lightning, controlled, is no longer the lightning; and genius in the leading strings of respectable mediocrity is no longer genius. The day of vindictive discussions of Poe is long passed. We of the present generation may grieve over his weaknesses and "his excesses; but we can not profit ourselves or others, by blaming him for being what he was. True, it is a thousand •pities, that he was not himself, plus the power of self-direction, that could have made of him as great a man as he was a poet. This one thing he lacked. He paid the price of weakness and waywardness, dying in disgrace at an age, when Bryant, Lowell, Longfellow and Whittier were in the midst of their careers as poets, and as men whom the nation delighted to honor. It is to be fixed in mind that these men who, like Poe, were New Englanders by birth, were also New Englandersby inheritance and by education. The Puritan spirit was the guide of their lives. Poe was of the South, born though he was in Boston. His parents were nomadic actors, and the child's first impress-ions were those of the unreal and dangerous life of the stage. Besides, he was a wonderfully precocious boy, and was robbed of the real childhood that ought to be the birthright of all who come into the world. The real drama of life is dramatic enough ; the real tragedies of life are tragic enough. Is it any wonder, that the child trained in an environment of pretense should lose or never acquire that balance of char-acter and of conduct, without which no man is completely a man. Under the thin disguise of the title, this essay is intended to be a suggestive study of the poetry of the man, whose passage across the heavens of our literature was not entirely like that of the lightning uncontrolled. There was the brilliant flashing of his strange genius; there remains the memory of the strik-ing impression he made upon his own generation. He was one •of the first American authors, who dared to have a literary opinion different from that of England. He did more to es-tablish a native American literature than all the writers that preceded him. Let it never be forgotten, that Poe conferred upon our country the glory of having produced the most origi- 238 THE MERCURY. nal poet of the century. He, like obscurity, that takes its shape in a glimmer of light, ascended the "Acropolis" of Literary-fame. His master poems stand alone in poetry, as the Venus-in sculpture, and the Transfiguration in painting. He left more than an empty name. The line of light that follows the meteor dies and disappears quickly, and leaves the darkness as it was. Poe's meteoric career was more than meteoric. He is and will be a genuine force in our literature. The power that was-in him, and that made him what he was has not disappeared from the earth. Bryant wrote his first boyish verses before Poe was born, and, long after Poe's ashes had been laid in the grave, Bryant continued to sing in his high, pure and manly-strain; yet as a poet, Poe, with his handful of appealing versesr counts for much more in the world of literature than the author of "Thanatopsis," in spite of the latter's long and blameless-life, devoted to high ideals in literature, journalism, and citizen-ship. Such is the irony of the fate, that almost shapes the man's career before his birth ! Of its kind, there is nothing better in the language than Longfellow's "Skeleton in Armor," with its splendid lyric swing; and the "Village Blacksmith," and "The Wreck of the Hesperus" are almost as good in their humble sphere. "Evan-geline," his masterpiece, is the most beautiful and the most •touching tale in verse yet told by any American poet; its-charm is increased greatly by the natural scenery of America, and our varying seasons. The easy verses sing themselves into> the memory of all who read his poems. His poetic gift con-tinued to ripen and to bear mellow fruit to the end of his life- The chief reason for Longfellow's popularity as a poet, both at home and abroad, is due to his firm belief and ardent trust iro his fellowmen. He, however, is not a musician in verse like: Poe, neither are his poems so characteristic of his own life, as Poe's masterpieces are of their author. Whittier was early brought into that intimate communion; with Mother Earth, and with Nature, which comes not by mere to observation, and which gives such a peculiar charm of pictur-esque truth to so many of his poems. How much he thus-learned, and to how good profit he put it, are visible in many of ■ . ■ > .1 ' '.' ■ 111111 i>iiPiiiyi.iMHiii>nii>i|pipiiWi'-w~--^j- • m THE MERCURY. 239 his poems, but specially in his "Snow-Bound," which, in addi-tion to its other merits, has now also an historical value, as a vivid picture of modes of life, even then obsolescent, and now almost as far away as those pictures of Homer. And not only will the scenery of New England, both outward and domestic, live in his verse ; but it is worth remark, that the nobler quali-ties of the Puritans have nowhere found such adequate literary expression since Milton, as in this member of a sect which they did their utmost to suppress. "Maud Muller" is perhaps the most popular of all his briefpoems. In some of his stanzas there is a lyrical melody, that sings itself into the memory. The best of his ballads have an easy grace of movement. True, he has won his place among American poets, and is very popular. Yet his poems are not interpreted and recited by our great en-tertainers, as are the masterpieces of Longfellow and Poe. I began with the suggestion that Poe was to be understood through his poetry, rather than through any analysis of his life. Indeed, all real and vital literature must be appreciated at first hand, or not be appreciated at all. To know the names and dates of all Poe's poems, and to be able to describe every drunken debauch of his unfortunate career, is not to know Poe as a poet, as a composer of literature, which appeals to the instincts of the possible, and yet impos-sible poet, in every man, who dares to dream dreams, and to build air-castles. Poe touches our inner feelings. It may well be questioned if he quite gets at what is truest and best within us. Certainly he "glides into our darker musings;" but he does not steal away their sadness, he rather intensifies it, and makes us feel what strange compounds we are of the simple, the sublime and the mysterious. In his essay on " The Poetic Principle," Poe said, in praise of Bryant's poem entitled "June," that it always affected him in a remarkable manner. The intense melancholy which seems to well up, perforce, to the surface of all the poet's cheerful sayings about his grave, we find thrilling us to the soul, while there is the truest poetic elevation in the thrill. The impres-sion left is one of pleasurable sadness. /, ■ranvMiBHiwtiiqi^^ttriffltfifl^ 24O THE MERCURY. With Poe, the "feeling of sadness and longing " was real and very present during the most of his life. Perhaps this fact suggests, as powerfully as any other, his title to greatness as a poet. In his " Fable for Critics," Lowell describes himself as a poet burdened with a pack of isms—a burden which was certain to keep him from reaching the greatest success as a poet. Poe had no isms. His one passion was pure poetry—the poetry that is divorced from preaching and moralizing, and which exists for itself, or as a purposeless ex-pression of the poet's feeling for beauty. So, whatever theme he touched, he made musical aud beautiful. However disgraceful Poe's life may have been in many of its outward manifestations, there can be no doubt, but that it had its beautiful side. He knew beauty, purity and truth, even though he also knew their opposites too well. His best poems are almost perfect in their beauty : but with this beauty, there occasionally come incongruous suggestions, that make the flesh of the spirit creep. Perhaps it is no mean service to make sorrow and suffering beautiful in themselves. Some of our best loved poets help us to see the beauty and the joy, which are seen the better through tears, and after pain. Poe would seem to have in-tended to show the sweetness of the bitter, the very joy of sorrow, the exquisite pleasure of pain—so strange, so seemingly contradictory to the man and his writings. It has been hinted that Poe is better understood now, than fifty years ago. He came into the realm of American litera-ture very much as an interloper. But before death closed the scene, the splendor of poetical brilliancy shown through his drooping eye-brows with marked clearness. He was unlike other poets of the first rank. They were men of irreproachable character, with a vital interest in the life that was being lived, and the thought that dominated their generation. Here was a man, who represented poetry from another side. Here was a man who professed to speak the language of the poets, but who lived almost the life of an out-cast. And he seemed to care very little—so much the worse for him then!—for the feelings and the conventionalities of the time. • mrm'1+r r?; T f-fmriwiV THE MERCURY. 24I The puzzling first stanza of " Dreamland " is very character-istic of Poe's life ; for even yet he is a good deal of an enigma— out of space, out of time—to those who know him best. "By a route obscure and lonely, Haunted by ill-angels only, Where an Eidolon, named night, On a black throne reigns upright, I have reached these lands, but newly, From an ultimate dim Thule— From a wild, weird clime that lieth sublime Out of space—out of time." BEGIN NOW. You will read in song or story Of the men of sturdy will Who have fought for^jold and glory And have scaled Achievement's Hill; But to make the application And to draw the moral true, If you'd win that lofty station, Start today ! It's up to you! EARNEST NEAL LYON IN|N. Y. PRESS. "I'll try to steal her heart," quothjhe, "And win her sweetest smiles." "I'll try to steel my heart," said she, "Against love's subtle wiles." So both in steel began to deal And, as you may opine, Love soon declared a dividend And started a combine.—Ex. There was a crowd, for there were three, The girl, the parlor lamp and he ; Two is company, and no doubt That's the reason the lamp went out.—Ex. Ill . u iBimmiteHftt THE MERCURY Entered at the Postoffice at Gettysburg as second-class matter Vol. XIII GETTYSBURG, PA., DECEMBER, 1904 No. 7 Editor-in-chief C. EDWIN BUTLER, '05 Exchange Editor CHARLES GAUGER, '05 Business Manager A. L. DILLENBECK, '05 Asst. Business Manage} JOHN M. VAN DORKN, '06 Associate Editors H. C. BRILLHART, '06 ALBERT BILLHEIMER, '06 H. BRUA CAMPBELL, '06 Advisory Board PROF. J. A. HIMES, LITT.D. PROF. G. D. STAHLEY, 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 should be addressed to the Editor. Address" THE MERCURY, GETTYSBURG, PA. EDITORIALS. Our college weekly, The Gettysburgian, very profitably de-votes two pages, in each issue, to the discussion of the impor-tant, vital and present needs of the college and student body. Consequently topics of immediate interest are limited and the difficulty of finding subjects which may be treated with the brevity required in these columns suggests the theme of want. Surely, at this season, few topics more apropos or relevant could claim our interest and attention. Just now, we want, more time for study, more time for lec-tures and recitations, more time for collateral reading, more time for recreation, more time for thought on the problems that confront us. Indeed we could almost wish for a thousand hours in one day. Our wants are legion. We want more un-selfishness, a wider dispensation of the little cups of cold water ; we want to make every one happy and cheerful. •"** in THE MERCURY. 243 Ask a fellow-student to participate in this little service, to make himself responsible for some worthy project, to do this or that and the ever ready cry is "no time, too busy." What a multitude of unperformed ideal services could be accomplished if we only had more time! But what use do we make of the many odd ten and fifteen minute periods in each day ? An-other year has almost passed and a statement will need to be' forthcoming. Count the debit and credit columns and ascer-tain the heavy losses sustained. Is there sufficient capital to engage in business for another year? As a suggestion, ■"The Economical use of Time" might afford abundant material for the pen of some brilliant essayist. . I > Culture in its wide ethnographic sense means a thorough acquaintance with all intellectual activity. It comprises know-ledge, art, belief, morals, law, custom and numerous habits and capabilities of man when considered as a member of society. All men are more or less cultured ; some more but a vast num-ber less. While a college is intended to and does impart, to a degree, polish and culture yet a brilliant lustre is impossible if the material be crude and unsculptural. "One gets out of life just what he puts into it" and this is especially true of college life. Many men go through the course for the culture that can be had, others with a more definite aim in view and quite a number with no aim or purpose. The two former will in all probability attain their object but what of the latter ? His lackadaisical spirit somehow gets a diploma for him, which sig-nifies neither culture nor purpose, and with this he takes his exit to help advertise his fostering mother. How incongruous! Shall his class-fellows, with the interest and welfare of their alma mater burning in their hearts, permit such an one to leave the ranks, with none of the distinguishing characteristics of a •college man, uncultured, and unenthusiastic ? This type of student is no stranger in any of our colleges. Engage him in conversation and he is soon distinguished as profoundly ignor-ant of the topic under discussion ; in his very gait he gives no •chance for a false conception as to his general make-up. Is it impossible to invent some moral or physical law, designing it to ll-nl'lUUI 244 THE MERCURY. operate on his kind, so that within the next decade perhaps the species may become extinct ? Could such a happy solution of the difficulty be reached it would confer untold blessings upon all institutions and add a very valuable specimen to collections-in the museum. But not in books, alone or a close application to what might be termed college duties is culture to be found. These are often pursued at the sacrifice of other things which have not a little of the polishing element in them. Culture is synonymous with civilization and for its perfection and realiza-tion must have a wider scope than is found immediately within a college curriculum. Fortunate is the institution that has a variety and number of societies and social organizations, the doors of which are ever open to all students, and wise is the man who enters and improves the social and literary oppor-tunities offered there. Contact with the other man is bound tc» augment personality, develop consideration, create thought power and as a consequence impart a depth of culture or civili-zation obtainable in no other manner. EXCHANGES. There is a growing tendency on the part of our exchangesr to picture in burning colors the hero and the coward; the brawny champion of the grid-iron and the insignificant strip-ling ; the bluffer and the grind ; the society man and the "Stag ;" the busy-body and the recluse, in short, every character, whether unique or commonplace, of the academic world. We remark that this is a healthy tendency ; for it not only displays college life in its excentricities but also gives us a glimpse of human character, in its formative period, as found in different colleges. It further sets up ideals, in part, creations of the mind tho they may be, as goals toward which many a student strives or from which he turns in contempt and disgust according as he either sees his ideal or the reverse of his ideal exemplified on the pages of his alma mater journal. Evidently the writer of "The New Sphere for Women" in the Washington Collegian was limited in printing space or is of very tender years and rather inclined to partiality. ■ • • ■ PATKOMZE OUK ADVEKTISEKS. FURNITURE Mattresses, Bed Springs, Iron Beds, Picture Frames, Repair Work done promptly. Under-taking a specialty. * Telephone No. 97. H- IB. Bendei 37 Baltimore St., Gettysburg, Pa. THE STEWART & STEEN CO. College Engravers cuncL (P-rinteTS 1024 ArchJSt., 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. A. G. Spaiding «S Bros. Largest Manufacturers In the World of Official Athletic Supplies. The foot ball supplies manufactured by A. G. SPALDING & BKOS. are the best that can absolutely be produced ; they are of superior make ; they have stood the test for over twenty-eight years, a,nd are used by all inter-collegiate, interscholastic and prominent football teams of the country. No expense is spared in making the goods bearing the Spalding Trade-Mark as near perfect as it is possible to produce a manufactured article, and if it bears this mark of perfection it is the best. SPALDING'S OFFICIAL FOOT BALL GUIDE. Edited by Wal-ter Camp. Contains the. NEW RULES FOR 1904. Special articles on the game. 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En este libro digital el Banco de la República pone a disposición de los investigadores y bibliotecas del país la totalidad de las memorias de Hacienda y Tesoro colombianas que se publicaron en el siglo XIX. Es una herramienta bibliográfica que esperamos sea de enorme utilidad para los profesionales, estudiantes y amantes de la historia de Colombia. El célebre economista austriaco Joseph Schumpeter sostenía que las finanzas públicas son uno de los mejores puntos de partida para investigar una sociedad: allí se reflejan la riqueza, su distribución territorial y sectorial, la marcha de la actividad económica, las prioridades en el gasto y sus beneficiarios. Por su relevancia, y por cuanto los ciudadanos quieren saber en qué se gastan los impuestos que han pagado, los gobiernos democráticos han sido cuidadosos en la rendición de informes periódicos sobre los recaudos, los gastos, los excedentes o déficits en las finanzas gubernamentales y las formas de cubrir estos últimos. Para ello, con cierta regularidad se presentan informes a los órganos de control político o administrativo. Por esa razón, en el Banco de la República hemos considerado que un aporte bibliográfico de gran relevancia para el estudio de la historia económica nacional es poner a disposición de los investigadores y bibliotecas del país esta edición digital de las memorias de Hacienda y Tesoro del siglo XIX.

mvm**i&*i***mmt0i**Vi*Mmm0ki&t*0kfm ' HOYEMBER, 1906 YOL. XIY. NO. 6 GETTYSBURG COLLEGE GETTYSBURG, PA. I PBK8S OF W. B. HAMMOND. /' illt/litft l^liliMAMituui HELP THOSE WHO HELP US. I f i The Intercollegiate Bureau or Academic Costume. Cotrell & Leonard, ALBANY, N. Y. Makers of Caps and Gowns To Gettysburg College, Lafayette, Lehigh, Dickinson, State College, Univ. of Pennsylvania, Harvard,.Yale, Princeton, Wellesley, Bryn Mawr and the others. Class Contracts a Specialty. Correct Hoods for Degrees. WHY NOT GET A POSITION NOW! The sooner the young graduate finds the right opportunity the bet-ter his chances for success. We offer the best means of bringing your ability to the attention of employers in all parts of the country. Are you familiar with our successful methods? We will gladly give you without charge full information concerning desirable posi-tions that will be open in the early summer and fall for capable College, University and Technical School graduates. 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Prices always right The Lutheran paWication^ocieiJ 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 ■ HENRY. S. BONER, Supt. The CDerea^y. The Literary Journal of Gettysburg College. VOL. XIV. GETTYSBURG, PA., NOVEMBER 1906. No. 6 CONTENTS "THE POWER OF SMALL THINGS "—Oration. . . 152 ELSIE A. GERLACH, '07. "POE: WIZARD OR CHARLATAN "—Essay. . 155 W. WlSSLER HACKMAN, '08. "THE TRAGEDY OF A SOUL"—Oration. . . . 158 CLIFFORD E. HAYS, '07. "TIME—ITS DEMANDS AND GIFTS "—Oration. . . 164 SARA B. BRUMBAUGH, '07. " CONSCIENCE AND SUPERSTITION ''—Essay. . . 167 D. L. BAKER, '08. "CO-OPERATIVE COLLEGE GOVERNMENT "—Essay. 169 '08. "THE STUDENT AND COLLEGE "—A LIFE LONG RELA-TION— Essay . .171 ROY E. SMITH, '08. "A TOURNAMENT "—Story. 172 LEVERING TYSON, '09. EDITORIALS, . 176 EXCHANGES, 179 152 THE MERCURY. THE POWER OF SMALL THINGS. ELSIE A. GBRLACH, '07. EVER since Cartier discovered the St. Lawrence civilized people have stood in awe before the grandeur of the mighty flood of Niagara Falls. They have thought and talked and written about its tremendous power, its majesty and grand beauty; but no one ever considered its source, or thought of it in its parts. It was always thought of as one grand whole, until suddenly the world was startled by the fact that the beau-tiful Niagara was threatened. Then it was that the beauty loving Americans realized that out of small things great things grow, when they saw that the use of the great mass of water, little by little for supplying the manufacturing establishments, would steal away the greatness of the world's greatest falls. You all know the result of the awakening, that popular opinion prevailed and Niagara was saved from a gross sacrifice to mercenary motives. I have used the illustration only to show how often we forget the importance of little things. It is a world old subject, this fact of small beginnings. We know that the mighty avalanche, sweeping everything before it and burying whole towns with its millions of tons of snow, is made up of the feathery flakes. We know, in fact, that the entire universe, in all its immensity, is composed of atoms; yet do we realize the significance of the small things in nature. History speaks plainly of the power of little things. The importation of the first slaves into America may have seemed a thing of trifling moment; yet the war of the rebellion grew out of it. Again, it was but a small band of Pilgrims that landed at Plymouth Rock; yet their coming was the begin-ning of the career of the grandest nation of the world. The world of finance in the great Hippel embezzlement pre-sents a striking illustration of the principle we are considering. Do you think that when the respected banker stole seven million dollars, it was his first offence? Of course not. If all the facts were known his crime could be traced back along a line of ever lessening thefts, perhaps even to the small sum of a few dollars borrowed, but never returned to the bank. Mr THE MERCURY. 153 His first theft, whatever it was, may have seemed a trifling thing. But what a result! For an example in politics take the system of graft, recently uncovered in Philadelphia. No doubt the grafters were timid at first, and took but little from the public funds ; but they kept growing bolder until the enormity of their crimes could no longer be-concealed. We can see the value of a trifle in every day life. The true story, told of the man on the tower, goes to prove this fact. He was a common day-laborer and was assisting in the com-pletion of an immense chimney on a large factory. He was working on the farther side from the others, and did not notice that they had all finished and descended, and that the scaffold-ing was removed. In a very short time, however, his absence was noticed, and a large crowd gathered below, filled with horror at the thought of the awful death which stared him in the face, for the only possible way to reach him was by scaf-folding, which it would take weeks to build. But suddenly the crowd was quiet as the wife of the man, suspended between heaven and earth, appeared. She had evidently heard, for she was very pale, but calm. Putting her hands to her mouth she shouted, " Unravel your stocking." A cheer burst from the crowd, as they grasped at this feeble hope of rescue. Before long a thin grey thread was lowered, and to this they tied a cord. The yarn was homespun and it carried the cord in safety to the waiting man. The cord in turn drew up a rope and the rope a cable, by which the man descended. Practical application of the subject can be made in every phase of life. To be happy we must be careful of the little things in our home life. To be successful the business man applies the old adage, " Take care of the pennies and the dollars will take care of themselves." To become a college graduate, worthy of the name, the ambitious student must weigh the little things. It is a small thing to prepare a debate or read-ing for the literary society, or an essay for our monthly journal. It may not seem so at the time when you think you can't pos-sibly spare even an hour or so. But it is a small thing when compared to the benefit received from regular literary work: 154 THE MERCURY. first, of course, the benefit gained in preparation, then the power to think on your feet and to accustom yourself to hearing your voice in public speaking. The time given to athletics does not cost much, considering the benefit received. A short time spent in exercising every day helps to bring about the relation of "Sana metis in corpore sano." And it isn't much trouble to really study the lessons assigned. It takes only two hours to prepare a Latin or Greek lesson. To be sure the easier way, by means of " helps," sometimes seems almost pardonable when there is work to be made up on account of sickness, or when import-ant outside work demands the time. But this habit of shirk-ing grows so easily that it must be avoided or the college edu-cation will prove a failure. The seeming trifles at college are very numerous. But these few examples will serve to illustrate their value. The power of small things is strongly brought out by Longfellow in the words: . " Nothing useless is or low ; Each thing in its place is best; And what seems but idle show Strengthens and supports the rest." Oh, but how great a thing it is, how glad, To live in this our day ! when plain strong sense, Free knowledge and Religious influence, Build up a wall against the false and bad, And give the good both temple and defense : To live—when ancient enmities intense Turn to new brotherhood till now unknown ; When science and invention bless the world, Banishing half our pains and troubles hence ; When time seems lengthened, distance nearer grown ; When tyranny from every throne is hurled ; When Right is Might, and Reason holds her own : O, happy day ! fur prophets, priests and kings Have longed in vain to see such glorious things. —Tupper. THE MERCURY. 155 POE: WIZARD OR CHARLATAN? W. WISSLER HACKMAN. I. INTRODUCTION. THE ENIGMA. IN these papers it is not our purpose to rehash any biography of Poe, and such points of his life as may come up in these discussions will do so because they are, in our opinion, essen-tial in throwing light upon the problem in hand. That Poe's heredity, environment and temperament do as much toward heightening as toward solving the mystery that surrounds his literary attitudes and motives may not be denied, much less ignored. Brilliant, versatile, volatile; Byronic in egotism, Pickwickian in fantastic fancy, a Stevenson in action and a Uoyle in plot, he presents an enigma among American authors; an enigma that invites even while it defies investigation. Sensitive, proud and weak ; yes, almost despicably weak he stands the most tragic figure in the realm of American letters ; a tragic success ; a most brilliant failure. A graphic portraitist, a skillful manipulator of plot and atmosphere, a poet surcharged with a shadowy mysticism, a philosopher and scientist in amateur, possessed of an un-bridled daring of conception, a critic, dreamer and prophet— what is he not? Candid and unshrouded he sets himself be-fore us ; frankly and unhesitatingly he draws aside the mantle of his personality and uncloses to vulgar gaze the very wheels and cogs of his literary machinery. And yet, andyet— he is too like the famous chess player he so skillfully exploits, wheels and cogs and cunning mirrors casting deceptive re-cesses, and within, the man, whom none see, smiling derisively on the easy credulity of his admirers. That is just the ques-tion, that the crux of the entire matter of Poe, the genuine-ness of his attitudes. Let sincerity be the touchstone to the man. Is he a great soul struggling through an imperfect me-dium toward revelation, has his genius labored out of the in-tangible depths some magic philosophers stone whereby to convert the dross of earth into the divine gold of ideality ? Again, dare we accept his own implied claim, and treat him as 11 ■ 156 THE MERCURY. the clear-eyed discoverer of a profound unity of all substance and energy, or is he a mere mechanic who frames soul-stirring verse on an arithmetical basis making poetry a matter of mathematical proportions? Or after all is he a base juggler or at lea.st a clever trickster ? Is he king or impostor, prophet or pretender, wizard or charlatan ? Have you never felt the uncomfortable impression intrude itself through the charming plausibility of his philosophy, the eerie beauty of his verse, or the creeping horror of his tales that at your shoulder, as it were, stood Poe, his sensitive lips curled in proud scorn while about them played a smile of mockery and derision almost mephistophelian ? Take his por-trait, search his features carefully—do you not find an in-tangible contempt lurking there? Is it for you or for a stiff-necked, hard-headed people who will be sordid and material-istic ? Take his lighter stuff—plainly you can feel the under-current of banter, whether innocent or malevolent, I dare not yet say. That Poe's was an analytical intellect of the highest type must be conceded, for that he is capable of a keenness of in-sight abnormally acute, we have proof in his own exploits. The unravelling of the "Murders of the Rue Morgue" and the death of " Marie Roget" under circumstances that would have daunted the most optimistic of sleuths are evidences that go far toward establishing Poe's integrity. Had he been on or even near the scenes of these tragedies, for they were real, we might attribute his success to some fortunate discovery, some hidden inkling. But removed as he was from the pos-sible presence of data, his only aids newspaper clippings col-lected by himself, we must admit that success was—in fact could only be—due to the reasoning of a powerful intellect. Whatever Poe is, he is no shallow montebank ; if he resorts to dishonest trickery, it is not because he is incapable of higher things. Yet he does juggle, yet he does descend to the plane of monte-bank. How the same hand that projected " Eureka," that marvelous prose-poem, could perpetuate such worthless, school boy click-clack as abounds in the life of Thingum Bob, seems, - —--'-—- * w THE MERCURY. 157 to say the least, remarkable. It is just this apparent incon-sistency— it does not merit the term versatility—that makes Poe the enigma he is. The fabric of his literary work pre-sents a strange mosaic of pearls and tawdry brass side by side and intermingled in a strange, disconcerting confusion. Thus far we have dealt in generalities ; generalities of, I fear, a vague and dissatisfactory haziness. It has been our aim in this paper to, in a general manner, outline our intended method of procedure. The * following papers will be written with the author's text close to our elbow with a view of being read in like manner. Now in the conclusion of our introduction let us advance one tenet of our literary faith, to wit: Sincerity should be the guide and touchstone in all literary criticism. Much as we dislike the imputation of egotism we shall fear-lessly work out our conclusions independent of popular senti-ment or accepted views on this particular phase of Poe. Not in that we feel ourselves better equipped than others but because we believe that no man should suppress or subvert his own individuality to the authority of another while there exsits the faintest possibility of new discovery. * NOTE—This is the first of a series of six articles to appear in the MER-CURY treating on this particular phase of Poe viewed from four stand-points. Let it be suggested that the succeeding articles be read in con-nection with the authors text. The next article will treat him as Poet —ED. (AM,, .i 158 THE MERCURY. THE TRAGEDY OF A SOUL. CLIFFORD E. HAYS, '07. ALL progress lies through evolution or revolution. Start-ling as this may seem, nevertheless it is true in Religion, Politics and the Industrial World. Progress is the giving up of the old condition and the advance to the new. The pro-gress of a nation or organization is measured by that of the individuals who compose it, and every time a man gives up a long accustomed ideal there is enacted a tragedy of the soul. Two hundred years ago a handful of patriots decided to leave behind the old order of things and set sail on that dark and unknown sea of Democracy. All those men were the de-scendants of races accustomed to monarchy and Despotism, and it was natural that there should be a long and desperate struggle before they could give up the old. No American History disregards the bitter debates of that gloomy period when the Continental Congress was in secret session and our nation's destiny hung in the balance, yet few of us indeed realize what it meant for those men to affix their names to the Declaration of Independence. Up to July 4, 1776, but a few radical dreamers had thought of separation and fewer desired Democracy. The clanging of that old bell caused a struggle in the soul of many a true and noble man before he went either to the Revolutionists or the Torys. And the tragedy of their souls has often been repeated and is now being rehearsed in the Peterhof in Russia. On May 18, 1868 a boy baby was born in St. Petersburg in the recesses of a fortified palace during a period of darkest despotism, the reaction of the spasmodic lenient period of the stormy reign of Nicholas I. During the babes' early years his grandfather Alexander II was harassed by many for-eign wars and internal troubles which ended in the Czar's as-sassination. The 3rd Alexander, the boy's father, took control, but the revolutionists were so active that he remained in con-finement two years before his coronation. Thus this youth was born and reared in a household con-tinually threatened and fearing, yet a household which held sacred the belief in historic Czarism. All his education was THE MERCURY. 159 to prepare him to be a Czar such as former Czars had been, although the fierceness of his ancestors was somewhat miti-gated by the state of affairs during which he was born, yet that one idea, that he would some day be God's vicegerent to rule that vast empire by his own absolute will, was constantly drilled into him. Surrounded and influenced by the bureau-cracy, his inherited autocratic spirit was intensified. Accus-tomed to think and hear that alone, it is not at all surprising that he should come to the throne a thorough autocrat. When twenty-six his father died, after a stormy reign filled toward the close with attempts at assassination. Then Czar Nicholas the II, this youth brought up in utter ignorance of the true condition of his country, secluded and taught aristo-cracy, with a mind and body inherited from a long line of despots, took the government of the vast Empire of Russia and her 140,000,000 souls steeped in ignorance and practically slaves to the nobles for seven centuries. It is a wild dream to think that Nicholas, the crystallized product of a line of Czars ruling for centuries in the same despotic course, should come to the throne filled with noble determination to free his people and set up a democracy. He knew no more of his people and democracy than his people knew of him personally. At court he was surrounded by that crowd of political vam-pires, the Bureaucracy, that class of nobles, the offspring of the Middle Ages, which inherited its rights for centuries. It is a nobility such as no other country knows. Dependent on the Czar and Czarism for their life liberty and property, they cling to the tottering throne of despotism as a vine to a mould-ering wall. Planted when the wall was erected, they have grown old and useless with it, and although they see the wall crumbling and tottering with every fresh blow from the tides of Democracy, yet they must cling to the wall for life. All enlightenment and culture is limited to the palaces of the nobles. "With their enlightenment and widened horizon which includes in its circle both Czar and the people, they see clearer than anyone else the true condition and the only solu-tion. They loathe Czarism which they are forced to support, and fear the people whom they must keep in submission. til Ilk ill'.) I.,.I. 160 THE MERCURY. They see this and fear, yet are bound to the throne for the maintenance of their life; they cling with death like grip to the thing they looth, yet cannot leave. Bureaucracy hangs between life and death, despotism and Democracy, progression and retrogression, but worst of all, knows that either way the pendulum swings aristocracy must vanish as a dream and they with it. Thus it is to their interest to keep the Czar in ignor-ance and their heads above water. With such a spirit ruling them and such interests at stake they drove Nicholas I mad, and hindered his useful reforms. This Czar broke through the ignorance, superstition and teachings of the Czar's and tried to better his people. He instituted education, lessened the censorship of the press, heard embassies from the people, and emulated foreign progress. Yet all this was undone by the bureaucracy who saw in this their ruin. They as ministers bowed to the Czar and promised faithfully to further his work, but out of his presence issued counter orders and altogether blocked his reforms. Real conditions were kept from him, till harassed on all sides, the Czar lost faith in everything, loathed civilization, hated progress and instituted such a despotic re-action that the country was plunged deeper than ever in the dungeon of ignorance. Such is the pitiful struggle in Russia's high places that the nobles in their mad race for life and posi-tion bind upon the Czar, in childhood, the shackles which en-able them to hinder him all through his reign. Surrounded by such conditions, Nicholas II came upon the throne of Russia in the year 1904. Brought up in seclu-sion and study during childhood, taught autocracy and militar-ianism in his youth, surrounded completely by the Bureaucracy, knowing little of Democracy, considering himself the vicege-rent of God and responsible to Him alone, and entirely ignor-ant of the condition of his people he kept the beaten path of his ancestors and it should cause no surprise that he did not immediately accept our western views of things. The recent war broke out and during it the young ruler be-came acquainted with his people. Suddenly into the dark chamber in which he sat and ruled, shut off from the world, a ray of light entered. He heard low grumblings. Then *,. THE MERCURY. 161 his dazzled eyes and startled ears gave evidence of the flames of Revolution and the demands of his people. One minute he was sitting in unsuspecting security; the next he was swept from his feet by that awful whirlwind of plunder and murder. Stunned and lost for awhile it seemed as if all must give way. Forces on all sides dragged him hither and thither. The people clamored, they howled, burned, pillaged, murdered ! Some demanded liberty ; some representation ; while others urged harsher despotism. He had no rest; one said this, another that. One cried " The Police ! Suppress! Trample ! Lash ! " Now came the urgent appeal, give the con-stitution or all is lost. Throw Autocracy to the winds or Russia is lost. Hear your people or your are doomed. The whole world mocked, the nations laughed at this poor imbe-cillic prince, who sat and held the power yet did not act. Yet were they right? Was he imbecillic and weak ? Most assuredly, No! He had always aimed to do the right, and but one thing was opened up to him as the right; therefore he did it in sincerity. On that eventful morning when after sleep-less nights, he signed the decree for the national assembly, he said to Count Witte : " I have never valued aught but the weal of my subject, and have always used autocratic power for that and never wittingly exercised it for any other purposes, I was always convinced that the welfare of the empire demanded this, but now I lay a portion of my power aside because I have good reason to believe it is to the advantage of Russia to do so." Thus drilled and taught Czarism, he came to the crisis blinded ; and when his eyes were opened he did not imme-diately fly to Democracy, and the nations mocked. He, Czar Nicholas, who believed himself to be of divine appointment, descended from a line of despots, did not break away from all precedent, undo the work of his ancestors for ages, did not deny his entire nature and change his mode of thinking in a moment, in immediate need and under great stress without hesitation, thought, or fear, and they said he was a weakling, an imbecile, a child! He loves his country, his whole pride is Russia, therefore he could not deny his moderate and prudent nature, which he 162 THE MERCURY. undoubtedly has, and plunge his people headforemost into our occidental iorm of Government, so strange to a European mind. And, if the truth were only known, the world would see but a handful of rash extremists, followers of such as Maxim Gorky, raving for liberty. What the people want is not so much the reins of government, but a little release from the oppression of the hated nobles. In this awful whirlpool of unrest the Czar could not loose all moorings from absolu-tism and expect to sail clearly and safely to any definite condi-tion. Place our own beloved President in such a position. If he should suddenly awake to the fact that Democracy was crush-ing his people that he had always been deluded, and at the same time four ways of acting, all contrary to his very nature, should be opened to him, he could not tear himself from Democ-racy ; he could not in one day decide what was best for this enlightened people. Let us then be reasonable. Let us consider the Czar with his bias due to a weight of despotic ancestry, hedged about by the autocracy, living in ignorance of the true conditions of his people, coming suddenly to the realization that something must be decided ; pushed hither and thither, all the while re-maining cool and collected, and at last giving that most mag-nificent testimony of a- clear brain and a deep desire for the right by signing the ukase by which he limited his autocratic power, and brought to a close centuries of despotism, and gave an earnest of liberty to 140,000,000 of people. Universal suffrage, a right to levy taxes, supervision over all branches of the government, and " civic liberty based on real inviolability of the person and freedom of conscience, speech, union and association," were on the 19th of August, 1905, conferred on a nation which had remained in ignorance and serfdom for seven centuries. And all this was decided upon by a conservative, prudent and strong willed man. But the most marvelous of all things which this young Prince, this laughed at " Little Father," accomplished; was the inner vic-tory in his soul over his imperial psychic nature, the accumu-lation and inheritance of ages. We are told that in order to THE MERCURY. 163 judge fairly an individual's actions " we must take into consider-ation his position, his character, his past, his individual feel-ings, his moral and physical powers. We must keep in view the incentives from without, the circumstances and limitations among which he moves." Then we can say that the Czar was not a puppet. He was not a mirror reflecting every one's opinion. With but a few short months of earnest thought after his awakening and under tempestuous conditions, he signed that manifesto. On that eventful morning, when Russia's new sun arose and the darkness of absolutism received its first blow, Czar Nicho-las II arose, calmly attended to some minor duties, then went to the Chamber of State where spread upon the table was that document. Standing on his right was Count Witte that diplo-mat of Russia who saved his country's honor in the financial crisis; he who gained a bloodless victory at Portsmouth ; the champion of the people; stood trembling as the Czar made the cross and wrote N-i-c-o-l-a-i, thus signing away his in-herited power. In the ante-room were assembled the minis-ters of Russia, members of the Bureaucracy, waiting to see the doom of their class. As Nicholas calmly signed, arose, and without a word left the chamber as if routine business had been transacted and with stately dignity and composure, passed out, these ministers burst into tears and sank into uncontroll-able grief. As thus we take under review the events of the past few months, we see a man, by the power of his will, in response to the imperative of a noble nature, breaking through all the bounds of influence, throwing off the bias of his inheritance,, changing his whole psychic nature and giving the funda-mentals of freedom to one-tenth of the earth's population. The struggle through which he passed ; the heartache, the doubt, the fear, the loneliness—who shall measure it ? There in his palace, if anywhere on earth, was enacted the silent but awful Tragedy of a Soul. 164 THE MERCURY. TIME—ITS DEMANDS AND GIFTS. '07. IN this, the Autumn season, there sometimes intrudes upon us a resentful feeling, that Time, is ruthless in his van-dalism. We stand before the ruins of the past and read new meaning in the oft-repeated phrase " time passes by." Time passes by—ah, yes! — and never did Attilla leave more devastation in his wake. The wind whispers the news of his arrival and sweet flowers fade, myriads of bright leaves fall. He breathes over the child, and the sparkling eyes become dulled, the rosy cheeks pale and seared. Shaken by his heavy onward tread, mighty columns crumble, beautiful statues fall prostrate. He passes his hand over the masterpieces of a DeVinci or a Titian and the exquisite coloring fades. He steals away the rich voice of a prima donna by whose power and sweetness the world was uplifted and rejoiced. He cramps the flexible fingers of the musician and no more the ravishing strains are heard. He leads captive the devoted statesman to whom a distracted people are anxiously looking for direction. He stalks over a mighty nation and only the record of history remains. But what strange scene is this ? I see a scholar bending over to examine a yellow crumpled volume. With an indrawn sigh of pleasure he whispers—" Ah ! it is old, old." I see a cultured woman wave aside sparkling cut glass and fragile painted china, and picking out a bit of rude discolored ware she exclaims, " Oh, give me this." I see a romping boy eagerly grasp a ragged stamp or black-ened coin. He tosses his cap in thj air and shouts—" Whew this is old." I see a traveller turn his indifferent glance from the most magnificent, the most beautiful of modern architectural achieve-ments and with face lit up with admiration, almost reverence, feast his eyes upon the crumbling columns of the Parthenon or the gloomy walls of a mediaeval castle. I see one turn from the blooming freshness of childhood to the silver hair and lined face of age, as though he had dis-covered some rarer beauty there. - - THE MERCURY. I65 V-Why should we thus stoop to kiss the hand that smites us? Go, ask the scnolar and he will lead you back to the age when men first conceived the idea of transmitting their thoughts by laboriously hewing a few symbols out ot solid rock. Cen-turies pass by until the alphabet appears and slowly, fitfully, at the cost of inconceivable labor, and often personal danger, our great treasury of thought was added to. Now it is the immortal Epics of Homer, now the philosophy for which Socrates willingly forfeited his life. Here and there are scat-tered the works of a Shakespeare, Milton, Hegel, Bacon, and the scholar in gratitude exclaims: "These are my jewels, the gift of Father Time." Ask the scientist and he will place in your hand a clod of earth or lump of coal; then leading you through the once dark avenue of scientific research, with its many windings and stumbling blocks, will turn on one by one, the many illumina-ting theories, and laws by which the by-ways of medicine, mathematics, chemistry and astronomy, have been lit up by that master-workman Time. Ask the musician and he will tell you of the rude ancient lyres which were played by the wind blowing over the strings ; or of the Grecian pipes, having but two or three stops. Then he will place you in a dimly lighted cathedral while a mighty organ peals forth a Handel's Largo, or a full orchestra, one of Beethoven's Symphonies or a single violin—a melody of Reu-benstines. Ask the patriot and he will show you a brave pioneer hew-ing his way through the limitless forest, fighting savages, de-prived of every comfort. He will show you a brave little com-pany of men boldly signing their name to what semed virtu, ally their own death warrant. He will show you a Valley Forge and a Gettysburg. He will show you a country which is regarded as the Paradise of the World. Ask the little child and he will clap his hands and lead you into an enchanted land, peopled with elves and fairies—with Santa Claus, with giants, mermaids, and Grecian heroes. Ask the aged man and he will lay before you memory's book from which the kindly hand of Time has erased all small- j66 THE MERCURV. nesses and disfiguring blots ; and upon the last page you will find inscribed not " Finis," but the expression of the " great conception in which the belief in the human race and its des-tines triumphantly asserts itself"—continued through eternity. UP HIGHER. Every time you miss or fail, Start in on a higher scale, Let each tear, and sigh and moan, Only be a stepping stone ; Let each dark experience Point you to an eminence Up higher. Every stab that racks your heart, Fits you for a stronger part, Every stunning blow of pain, Lifts you to a broader plane. Every foe that can appear, Trains you for a larger sphere Up Higher. Never pause, and ne'er look back O'er the fast-receding track. There's a ghost there, grim and gaunt— IVhat's ahead is what you want. Turn; and you will stand aghast: Never search the bitter past, Look higher ! From each crushing blow of pain, Rise and go ahead again. Though your days fly swiftly past, Push to conquer to the last. Upward yet, and upward ever ; Onward still, and backward never ! Even when you hear the sound Of Death's whisper iook beyond, Up higher. —Joseph Bert Smiley THE MERCURY. l67 V-CONSCIENCE AND SUPERSTITION. D. L. BAKER, '08. conscience and Superstition—what relation can exist be-tween them ? A by no means readily seen one. It is only when we consider each in relation with a third, that their intimacy makes itself apparent. This third factor shall be Religion. Now every known religion sets forth certain staple rules for right living ; none but strives at a certain ethical standard; all hold out a certain reward, present or beyond, for faithful con-formance with its own particular doctrines and precepts. By even a mere passing analysis of the fundamental tenets of varied religion there may be readily discovered a startling con-flict in ethical ideals. Conscience is that peculiar essence which by common con-sent is credited with the office of approval and censure passed upon the actions of self. A violation of moral or ethical law is supposed to entail an unpleasant activity on the part of the conscience bearing a close resemblance and relation to remorse. Strange to say when we refer to the activities of conscience, it is almost always censure we note and rarely approval. Are we then to conclude that conscience is a threatening scourge, a lurking nemesis awaiting some unprotected Sin to pounce upon ? It is when we assume this attitude and then rake them, the infinite fields of superstition, that we are struck by a startling parallelism. As to-day the dreaded cellar fiends and garret spooks invariably lie in wait for the unruly youngster, so throughout the history of mythology it is the evil ones on whom the scourges of fiends and the terror of the Furies fell. Superstition is apparently as inherent in man as conscience itself. The most intelligent of us feel its icy fingers clutch our throats at certain limes—and those times—usually when our consciences are not easy. We perform a misdeed—the natural and legitimate result to expect, is punishment. The sin or crime may have been a secret one ; we know it was unwitnessed —yet racial habit is so over-ruling that we nevertheless expect punishment; intuitively, expect it. In such case, intelligence 168 THE MERCURY. or rather consciousness strives to justify and clothe intuition. Then there is nothing to fear from the human will; if fear con-tinues it must be of the superhuman. At night, when darkness hides danger, the hereditary ani-mal in us fears the lurking creatures of the dark pre-historic beasts of prey—but intelligence denies their existence. The animal fear triumphs and the mind creates a thousand super-stitious horrors to justify it. Any uneasy conscience multi-plies them a thousandfold, e. g., Fields' juvenile poem—"See-ing Things at Night," and Riley's, " Little Orphant Annie." Shall we then say, superstitious fear is merely a modified fear of retribution supernaturally administered because of absence of human agents ? We can say the same of conscience. Dare we then say conscience and superstition are merely dif-ferent manifestations of fear of punishment? If so, how can we explain that individuals of low intelligence are most susceptible to superstition and most callous in con-science ? Can we then define conscience as a source of super-stition ? Here we find ourselves in deep water—very deep ; conscience is supposed to set the standard for absolute right. If so, how can we explain the antagonism in religious dogmas cited in the beginning of this discussion? It seems then as though conscience was dependent on re-ligion. But every religion is burdened by a large amount of superstition, which superstition seems to exert a stimulus on conscience. Which shall we say—conscience is the product of superstition—or superstition, the product of conscience ? The revelation is undoubtedly close, closer in fact than we like or dare to admit. THE MERCURY. 109 CO-OPERATIVE COLLEGE GOVERNMENT. '08. BY cooperative college government we mean the uniting of the faculty with the student body, and the two operating jointly to promote the same end. We do not wish to make an attack on the present form of government with any malice whatever; but having been on trial before the faculty, and several times called into the Presi-dent's office, in company with a body of representative men, to consider questions relative to college government, we feel that a frank expression of our views will not be mistaken. Knowing the sentiments of many of our Alumni and that of the entire student body we are truly convinced that the present form of government is unsatisfactory, and believe that some form of cooperative government would meet with hearty approval. The predominating dissatisfaction with our present form of government is that our faculty do hot stand in close enough relation with the students, to readily understand each indi-vidual and thus are unable to correct his faults while they are yet in bud. Under the present form of government the will of the faculty is absolute. In this one body are vested the Legislative, the the Judicial and the Executive powers. The students are mute as far as government is concerned. The student upon entering the institution is handed a copy of the rules and regulations. He reads them and lays them aside. Soon he has forgotten their contents and violates a minor clause, soon another and then another till he has broken many, and it has now become a habit with him. Suddenly he is notified by the Proctor to appear before the faculty to give an account of himself. All available evidence has been collected by the faculty beforehand and he is asked to make his defense. Occasionally it so hap-pens that he cannot satisfy the faculty as to his innocence and he is given a period of suspension or expulsion, If at the outstart of his transgressions he had been visited by a com-mittee and cautioned as to his conduct, probably he would have avoided this humilation. 170 THE MERCURY. We do not believe that it would be wise to put all power of government into the hands of the students, but we believe they should be given some power. Where could be found a more fitting place for teaching the lessons of citizenship than in the govermental affairs of a college ? Our students have demonstrated that they are capable of taking up the various activities of college life and of hand-ling them successfully. We have our athletic council. In that council are representatives from every class. Why couldn't cooperative college government be run on the same plan ? The Faculty or Trustees electing their members, and each class electing theirs, this body being given full legislative power. Then a committee of students appointed by this couucil to educate the new men with the legislation, this same committee to watch a young man after he had been reported by some student for neglect or misconduct. Then if he persists in his efforts, cautioned, and then if he heeds not, brought before the com-mittee and then if they find him incorrigible, reported to the faculty, who finding out all the facts in the case take definite action. With a system of this kind, we think the faculty would be relieved of much of its burdensome care, and that all hazing and " rough housing " would be eliminated ; for those most annoyed, certainly would report to the committee and this committee being a body of honorable men could do nothing other than deal justice. Also a greater college spirit would be created, for no man would be permitted to become boorish in his manner, and each would know that part of the welfare of the college rested upon him the same as the true citizen knows that part of the nation's welfare rests upon him. When we get a system of college government such as this, then College Spirit will be a kin to Patriotism. THE MERCURY. 171 STUDENT AND COLLEGE LIFE—A LIFE LONG RELATION. ROY E. SMITH, '08. EVER since the custom of having a particular sight, dedi. cated to the instruction of those wishing to become more fully acquainted with the higher learning in science, philosophy, rhetoric and all departments of knowledge, was instituted; since certain ancients, renowned in their knowledge of certain arts, had their "schools" of followers, there has been a relation preserved between master and pupil; between their alma-mater and themselves, rivaling the ties of home and kindred and ever remembered as one of the dearest of their lives. What is this relation which binds with bonds of affection so strong that they last for a life time ? Why is it that we cling to one and repudiate the other ? ' It is the old story of affection through association. Since the beginning of time men have regarded with affection and left with regret things which may have seemed despicable to them at first. The thief does not follow his craft for love of it when he first takes it up, but later he glories in narrow es-capes and gloats over a successful raid. So it is with our college life. We, in time, become a part of our surroundings and when the time comes for our graduation, or when we must of necessity leave, it is with a pang of regret as if we were losing something that held a peculiarly warm spot in our hearts. And we are. For what is like the friendships formed be-tween instructors and those whom they teach ? What besides home affections, can rival those formed with our fellow stu-dents? Those who, having passed through their college life, are struggling with the difficult problems presented to them by the world can best answer these questions. How often do they live over again the good old days when they were Fresh-men ? They can again hear the soft knock at their door and feel over again their sensations of wonder, and then of terror, as they see man after man enter to demand entertainment. Then they thought that something like shame and humility 172 THE MERCURY. crept in as they rowed an imaginary boat in a veritable tem-pest for an imaginary shore, or gave extemporaneous speeches on subjects suggested by the audience. But no touch of bit-terness entered in now. Those things which appeared inde-corous then served only to stamp more vividly in their minds the wonderfnl good-fellowship which underlay all their gruff manners. They even wondered how they escaped getting it harder. Then they would think of their first admittance, involun-tarily and unwished for, let it be said, into the presence of the faculty; and of their mingled feelings as they were told that it was for the good of the College, generally, that they keep out of all scrapes or else go home. Truly these roses, albeit with their thorns, appear sweet and the thorns, as well as the roses, help to bind one more closely to his undergraduate life and also to his Alma Mater. Can we ever forget our undergraduate days ? As well forget the home of our childhood, or the love of a faithful friend ! A TOURNAMENT. LEVERING TYSON, '09. IN the central part of Germany, situated along the banks of the Rhine, and overlooking its surface, stood the stern fore-boding castle of Prince Vonholm. This imposing structure had been the residence of the Vonholm's for many centuries, and the aged, ivy grown walls had long since begun to crumble. The Prince and his family moved into the lowlands, shutting up the habitable part of the ancestral home, seeking the pleas-ures of court life and the education of his children. The Princes' one care was his son Richard. He was a stocky, medium-sized young fellow, muscular and especially well suited for the tournament, the principle source of amusement to the aristocrats of that day. It so happened that Sir Henry Dismusch, a favorite of the king, also had a son about Roger Vonholm's age. He was skilled in all manner of war-like exercises and held the office of head 'squire in the king's retinue. This he acquired by his strict attention to af- THE MERCURY. 173 fairs of the court and also by the aid of his father who, next to Prince Vonholm, was considered the best knight in all the country round about. While Henry Dismusch, Jr., was coursing with his father with blunt spears, Roger Vonholm would take his horse and game bag and would ride off into the woods, leaving the mes-sage that he was going hunting. This he continued to do for two years. Every evening he would come home, completely, tired out with his exertions, but with empty game bag; Yet he was as cheerful as any one in good health could possibly be. His mother was busy tending to Court affairs and his father was off to the war, so Roger's only companion was a middle aged soldier whom the Prince always left at home while he was away on his travels to guard his family. This soldier was the constant companion of Roger and was always by his side on his journeys through the woods; so the Princess Vonholm was not greatly alarmed about the safety of her son. Near the summer residence of the Vonholm's were the huge lists of Crancy. The arena was oval-shaped, six hundred feet long and about four hundred wide. Around this was a circular enclosure about twelve feet wide for the attendants, clerks of the course, and the heralds. This was to be the scene of one of the most interesting tournaments held within many miles of the castle. The young Squire Henry Dismusch was going to defend his title as head squire against all comers. Only young men under twenty years of age were eligible to compete for the honor. A contest of this kind had never been held in the Crancy lists, and the people of the surrounding country did all in their power to please their sovereign by their atten-dance. The all important day dawned fair and cloudless. Before it was time to commence the contest, every available seat in the huge amphitheatre was occupied, and still huge crowds surged through the entrances. Sir Dismusch and his family were seated near the king, awaiting with confidence the combats which meant so much to them. Prince Vonholm sat next to the king watching the surges of humanity for his son, who, for ,^,'^WuH'iti u 174 THE MERCURY. some reason or other, was delayed and could not accompany his father to the lists. At last the Prince turned his attention to the games, as the heralds had announced the preliminary contests. They were well waged but of little interest to the king and his court. These were awaiting anxiously the challenge fight for head 'squireship. The heralds had no sooner announced the proclamation of the knight defender, than a trumpet blast sounded from the far end of the lists, and there entered the arena a knight clad all in sable armor with a white cross upon his shield and a leopard rampant upon his helmet, accompanied by a knight clad all in crimson armor, a gold cross upon his shield and a double eagle on his helmet. The sable knight came forward to the centre of the lists, and raising the visor of his helmet, showed himself to be, King Howard, the brother of the king, the ruler of the neighboring kingdom. He acted as voucher for the knight challenger, saying that he wished to keep his identity unknown until after the contest. The heralds then sounded their trumpets for the contest to start. Various preliminaries were gone through, until at last the knight in crimson armor stood stock still at the northern end of the lists and the knight defendant, at the opposite station. The unknown knight was armed with a sword, mace, and dagger, and rode a huge black charger. His opponent be-strode a milk white steed and his armor was entirely white. He carried a mace hung at his saddle bow, and besides his dagger also carried^a kind of truncheon, a cross between a sword and one of the huge coursing spears generally used in tourna-ments. This last weapon was just becoming popular with the younger knights and 'squires, and Henry Dismusch had also adopted it. It could be convenien-tly wielded on horseback and was not as bulky as the spear. At the blast of the herald's trumpet, both men dug the spurs into the flanks of the horses and thundered down the lists nearer and nearer to each other. With the noise like a clap of thunder the two chargers met and recoiled, each rider doing his best to unseat the other. After the first recoil, the knights m THE MERCURY. 175 fought fiercely hand to hand. The horse of the unknown knight was unruly and the spectators could see that his actions were greatly retarding the strokes of his rider. The combat clashed on. The knight challenger was charging to meet the attack of the knight defendant, when his horse suddenly reared and received the point of the truncheon in his side. Giving a snort, he jumped forward, unseating his rider and falling heavily to the earth a short distance away, dragging the un-known knight with him in his fall. Then the knight defender seeing the knight challenger at his mercy rode over to him to end the contest. Riding his horse beside his fallen opponent, he thrust at him with his truncheon. The knight on the ground was powerless to rise, as the weight of his armor was too great for him. He knew death was imminent and waited for the finishing stroke. When the blow from the truncheon fell he seized the truncheon above the head and held. Had the knight chalen-ger just let go of the handle or stopped his steed, he would have conquered the fallen knight easily. The horse sprang forward and the very stroke that should have ended the knight's career was the means of saving him. He was dragged along the ground for a short distance and then managed to seize his opponent's stirrup. With this aid, he managed to seize the mace hanging to the saddle bow; and tearing it from its fas-tenings, with a mighty blow struck the knight challenger full in the neck and hurled him completely from the saddle. The clerks of the course declared the contest won by the knight challenger F.nd ran up just in time to catch him as he fell from exhaustion. A mighty shout arose when the result of the contest was seen ; but this changed to a roar, when the victor's name was declared by the herald. The surprise and wonder were universal and the amazement of the king was great, but none were more surprised or dumbfounded than Prince Von-holm ; for the name of the victor, which the herald announced, was " Richard Vonholm, this day rightlead squire to his Majesty, King Frederick." M tt,.»:\i,.'iii u THE MERCURY Entered at the Postoffice at Gettysburg as second-class Matter VOL. XIV GETTYSBURG, PA., NOVEMBER, 1906 No. 6 Associate Editors GEO. W. KESSI.BR, '08 J. K. ROBB, '08 EDMUND L. MANGES, '08 Advisory Board PROF. J. A. HIMES, LITT.D. PROF. G. D. STAHLEY, M.D. PROF. J. W. RICHARD, D.D. Editor-in-chief WARD B. S. RICE, '07 Exchange Editor THOS. E. SHEARER, '07 Business Manager THOMAS A. FAUST, '07 AssH Bus. Managers. HENRY M. BOWER, '08 H. WATSON DAVISON, '08 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 should be addressed to the Editor. Address THE MERCURY, GETTYSBURG, PA. EDITORIALS. POETRY. W e will acknowledge that some persons are more poetic in their thoughts than others, yet we believe that there are a larger number who could write poetry worth reading, if they would make the attempt. There is more of the mechanical in writing poetry than appears on the surface. In reading a poem we are so affected with the loftiness ot thought or the elegance of style that we do not think of the ground work or THE MERCURY. 177 plan by which it was effected. Poetry is not idle rhyme but a well developed plan, the discription of a beautiful thought. We notice a great difference between poetry and prose, both in style and effect. This distinction is difficult to describe; just as the metallic lustre, of a mineral, we know it is a prop-erty but can not thoroughly define it." We notice that poetry is more ornate; it is crowded with thought and beauty ; it pierces the very soul. For example take the quotation from Bell: " Rich were the sable robes she wore." This is animat-ing and suggestive ; but suppress the emphasis by a rearrange-ment of the words : " She wore rich sable robes." You now notice how flattered, how less attractive it is. Often too, rhyme lends charm to the poem, though not necssarily so, as some of the best are written in blank verse. The requisites for writing worthy poetry are out of the ordinary, but by no means unat-tainable. Furthermore we must not think that our work has been a failure because it does not measure up to the master-pieces, which are often the work of genius or years of exper-ience. THE READING One of the most important advantages afforded ROOMS. the students by the college authorities is the reading rooms and the provision for the management of the same. It is there that we have placed before us the daily news-papers, the weekly and monthly magazines. In them we have news of all kinds ; the daily occurrences and happenings, the papers depicting the sportive side of life, and the magazines which contain the latest discussions, from different points of view, by men who are leaders and thinkers. We are obliged to search the pages of history for the past, but we only have to open our eyes to see the present as it is being acted before us. It is surprising to note the small number who really take advantage of this great opportunity, and to see the large number of magazines on the shelves during the open hours. Many confine most of their time to the athletic news and the papers of jest. We do not condemn a certain amount of this kind of reading-but are obliged to do so when it is engaged in to a i78 THE MERCURY. fault. Our ignorance of the times places us at a decided dis-advantage especially in college life. We are unable to handle impromptu speaking ; we will find ourselves lacking in material for -debate, and are at a loss as to what to write on an essay subject, if we have not read an thus formed some opinion and conclusion of our own. Let us form a conclusion of our own, for what we have read is only an opinion and one of the pos-sible attitudes to the subject. By reading we become ac-quainted with the facts from which we are able to draw our conclusion. A short time each day spent in the reading rooms is not only the privilege but the duty of every one who is seek-ing a thorough college training. M The question ot literary societies is an old LITERARY SOCIETIES. Qne^ but js of such jmportance that it can not be emphasized to often. There seems to be somewhat of a renewal of the literary spirit this year; the weekly meetings show a larger attendance and a new enthusiasm in the work. This is to be highly commended ; for we can not say too much of the influence which this kind of work has upon those who actively engage in it. It seems to broaden a man in every way ; he learns to think and talk before audiences without pre-vious preparation; it is a good help in training one to express his thoughts clearly and concisely; one is soon aware of a cer-tain ease with which he recites his lessons; there is even noti-ceable more freedom in ordinary conversation. Over one half of the first term has passed. Have you joined one of the so-cieties ? If you have not done so, do it at once. Either one of them will amply repay you for the time spent in it. How-ever we do not wish to be understood to say that your name upon the roll or even your presence at the meetings will bene-fit you ; those facts only give you the opportunity; you must do the rest. For a time it may be burdensome for you to take part in the program, but through constant effort it will soon be-come a pleasure. We assure you that if you join with a de-termination to work, and make service your motto, success will be yours. THE MERCURY. 179 EXCHANGES. There are many excellent points about the exchanges this month, among which is an article in The Dickinsonian written by an alumnus, " Preparing a Debate." The writer is an ex-perienced and successful debatorand consequently the methods which he sets forth should not be passed over lightly by those who are desirous of becoming good debators. Only a few of the points can be reproduced here. " A debate is not won alone by the brilliant work done upon the platform, but is largely won in the laborious and silent days of preparation. It is then that they construct their line of defense and obtain the undeniable facts upon which they are to erect their fortress of argument. * * * * Again a whole volume of argument must be contracted into a ten minute thunderbolt, and victory usually rests with the men who can make the most of that fleeting ten minutes. This work requires ability and carelul thought. * * * * We collected all of the arguments, pro and con, and discussed them. Our next move was to construct as strong a brief as we possibly could of our opponents' case. This is well as it forces one to build his own case with a thorough understand-ing of the opposition, and he therefore puts a truer valuation on the worth of the arguments which enter into his brief of debate. After this was done we began the construction of our own cose. * * * * We took up every possible argu-ment for our opponents and carefully prepared an answer to each point which we thought they might present. Do not de-pend on constructing answers on your feet, from your general knowledge of the subject, but be prepared with facts, skill-fully marshalled, under whose fire their arguments will be swept away. In addition to this we endeavored to anticipate the possible answers which our opponents would make to our own arguments and to construct counter rebuttals." In addi-tion to all this, physical training is necessary ; for " nothing so requires vigor and thorough command of one's nerves as a debate contest; " so this debator trained just like an athlete. He was careful of his eating hours and of what he ate; he avoided pastry and most desserts; he took an extra amount of i8o THE MERCURY. light exercise in the open air, and took plenty of sleep—never buring the midnight oil. So when the night of debate came he was in the best possible condition both mentally and phy-sically. His success has given ample proof of the efficiency of his methods. " Extinction of The American Indian " in The Drury Mirror is one of those articles, often met with, which seem to be products of over-heated brains, or diseased imaginations. Do you think that it was after a calm, deliberate and just in-vestigation of the facts that the following was written ? " Call not this result barbarism succumbing to civilization ; call it not the survival of the fittest; call it rather the result of hypo-critical intrigue, of broken agreements. Let us lay the charge of this terrible obliteration at the doors of our own character. Avaricious, we mercilessly seized the Indian's lands; domi-neering, we overrode the rights of the Redman and disre-regarded our duty to him ; impatient, we refused the savage time and opportunity to accustom himself to the great change civilization brought; non-assimilative, we said, " the only good Indian was a dead one." * * * * And now! The last chapter has been written ; "congress, the vote-seeking, hold-out-your- had-for money congress, although breaking treaties and agreements, although shattering the sacred ho^e of the terri-tory Indians for separate statehood, has done the thing most feared and dreaded—brought Indian Territory and Oklahoma into the Union as one state, under the name Oklahoma." We are glad to acknowledge receipt of the following ex-changes : Otterbein Aegis, The Haverfordian, Western Mary-land Monthly, The Oivl, The Philomathean Monthly, The Col-lege Student, The Drnry Mirror, The Augsburg S. S. 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Rosa Ricci Summary of the PHD Dissertation: Religious Nonconformity and cultural Dynamics: The Case of the Dutch Collegiants There is ample reason to engage in research around the Collegiants, a minority religious movement in the Netherlands of the 17th century. An exploration of this topic can be interesting not only for a contribution to the history of Religion but also to understand the development of some central concept in the early modernity. Prominent, in this research, is the question that initially stirred my personal interest in the Collegiantism; i.e. to define and understand the religious and cultural background that represents the practical field of confrontation of Baruch Spinoza\''s philosophy. This historiographical question had the purpose of highlighting the relationship between Spinoza and the religious movements of his time in order to fully understand the public to whom he addressed his texts. Collegiants, however, constitute an interesting field of research not only for the study of Spinoza, but widely to understand the cultural and social dynamic of the Dutch Golden Age, a backdrop against which emerged a new idea of religion. This dissertation is not exploring a curiosity or an inconsistent exception in the history of the 17th century, but rather the centrality of a group that was influenced by and largely influenced its Dutch social, political and religious context. One of the major problems in capturing the significance of the Collegiants arises from the difficulty in defining this movement, which chose never to formulate a confession of faith and consciously refused to be classified within a specific Church, sect, or congregation. The name, Collegiants, was not the consequence of an active choice but a label that arose, together with that of Rijnsburgers, in the polemic pamphlets of the epoch. The difficulties to define such elusive religious group make, however, the Collegiants a fascinating field of research. In this dissertation the Collegaints are termed a "movement" in order to emphasize their explicit lacks of norms or model and to highlight the continual change and redefinition of their religious identity. This process can be properly defined using Deleuze\''s concept of becoming minorities: Les minorités et les majorités ne se distinguent pas par le nombre. Une minorité peut être plus nombreuse qu\''une majorité. Ce qui définit la majorité, c\''est un modèle auquel il faut être conforme [.] Tandis qu\''une minorité n\''a pas de modèle, c\''est un devenir, un processus [.] Quand une minorité se crée des modèles, c\''est parce qu\''elle veut devenir majoritaire, et c\''est sans doute inévitable pour sa survie ou son salut. This definition can help us to see both the positive and the productive side of the Collegiant movement, even thought it defined itself negatively in order to protest against the institutional Church and normative religion. The Collegiants were involved in this process of "devenir minoritaire" in a highly conscious way. They decided willfully to avoid strict affiliation to Churches or congregations and criticized explicitly the necessity of an identitarian definition. It can hardly be denied, indeed, that the religious reflection of the Collegiants was characterized by the conscientious refusal to construct a model or a norm to which they could refer. In this dissertation the term "minority" will therefore be used, always in reference to this concept, without drawing too much stress to the effective number of the Collegiants\'' members. This question appear, indeed, misleading because it does not take into account the position that Collegiants\'' member occupied in the economic, political and intellectual life of the United Provinces. It is the case of a group which, indeed, demonstrated in several occasions its deep influence in the Dutch religious life. Collegiants\'' continuous efforts towards de-institutionalization and their aspiration to an egalitarian and democratic religious life have to be conceived as an invitation to their coeval confessions, to undertake the way of evolving minorities renouncing whichever exclusivity and authority. The articulation of the Collegiants\'' proposal can be appreciated by studying the different lines of thought that emerged clearly from their texts. Most of Collegiants\'' publications were polemical or written to answer specific accusations. Within the enormous number of sources that can be included in Collegiants\'' works emerge a limited number of arguments. The question of religious organization, tolerance, freedom of speech and the epistemological approach in reading the Scriptures; these arguments can be taken as guidelines to understanding and defining the nature of the movement. These sources present arguments and concepts that we can take to be the Collegiants\'' stance on religious life and belief. Some arguments, however, emerged with particularly force because of the sanction of the Church orthodoxy. Tolerance, free-prophecy and egalitarian and anti-authoritarian tendencies were sensitive points to which the Church or Congregations reacted with particularly vehemence, sensing a threat to their institutional power. The Chapter 5 of this dissertation are dedicated to the enumeration of these arguments. Each chapter presents a specific theoretical core and question. However the chapters are not self-conclusive because the various problematics encountered in the study of Collegiants overlap each other in continuous cross-reference and this gives rise to a kaleidoscopic effect. The concepts debated in this dissertation can be fully understood only in relation to each other, as they emerge to construct a semantic constellation useful to their contextualization. Each chapter, furthermore, comes to focus on one or more texts that are considered exemplary or representative of a particular tendency in the Collegiants´history. This methodology wants to underline how the constant redefinition of the Collegiants\'' identity is always a matter of personal as well as collective choice, of internal debate and external polemic. An emphasis on the intentionality of Collegiants\'' behaviour is particularly important in understanding which specific choice they made to contrast the authoritarian and exclusive vision of the religious life. These choices are well reflected in the use of a specific vocabulary and in the emergence of specific concepts that can be considered as key guideline to identifying some stable points in the shifting nature of the Collegiants. The first chapter of this dissertation delineates an initial general history of the movement together with the ground on which the Collegiants built their vision of belief: the question about Church organization. The chapter refers directly to the practical organization of the Collegiant movement, an egalitarian and anti-charismatic religious life which involved considerations of power and identity. This specific position, with its high level of nonexclusivity and anticharismatic consciousness, makes Collegiants movement an exception in the pluralist world of 17th century Holland and marked their difference to the constellation of Dutch reformation. Although some Collegiants\'' demeanor mirrored the progressive individualization of cults and beliefs, they accorded central importance to the community, the context in which their religious ideal of confrontation and discussion was realized. The first attempt to write an exhaustive history of the rise and development of the Rijnsburgers was made by a Remonstrant preacher, Paschier de Fijne. He was the first opponent of the Collegiants; his book, Kort, waerachtigh, en getrouw Varhael van het eerste Begin en Opkomen van de Nieuwe Sekte der Propheten ofte Rynsburgers in het dorp Warmont anno 1619 en 1620 (Brief, truthful, and faithful history of the beginning and origin of the new sect of the Prophet of Rijnsburg in the village of Warmont), published anonymously in 1671 by his son, expresses his critical position vis à vis the Rijnsburgers. Besides representing the first opposition to the Collegiants, this work constitutes an important source because the author attended the first Collegiant\'' assembly (the Rijnsburgers\'' vergadering). In particular it describes the way in which this first meeting took place. For the first complete history of the Collegiant movement, however, we have to wait until 1775 when the Histoire der Rijnburgsche Vergadering (History of Rijnsburg\''s assembly), written by the Collegiant Elias van Nijmegen, appeared in Rotterdam. Both these sources are key instruments for reconstructing and understanding how Collegiants organized their assemblies, and how they achieved an acharismatic meeting, through debate and free-exegesis. These testimonies, which embrace a whole century, have, however, the demerit of representing the Collegiant\'' vergadering (assembly) as an eccentric but defined ritual. What emerges, on the other hand, from Collegiants internal debate is that the conduct of the meeting supper, the organization of religious life, the definition of free-exegesis and the limitation of free speech were all subject to constant argument and discussion inside the movement. These concerns emerge in a fragmentary way in the manifold sources that discuss the nature of free-prophecy, tolerance and ecclesiology. In the polemic with Bredenburg, the Bredenburgse twisten, the debate about tolerance involved the discussion of women's role in the vergadering and the reflections on free-prophecy indirectly interrogate the charismatic nature of the organization. Another important characteristic of the Collegiant\'' movement, delineate in the first chapter, is the autonomous and independent development of the single collegia. City autonomy and the different religious and social contexts in which the Rijnsburger vergadering took root led to large-scale differentiation. The capacity of Collegiants to survive for more than a century with their refusal of normativity and authoritarian organization was substantially due to the penetration of the Collegiants\'' arguments into the different confessions. This deep influence, in particular in the Mennonite and Remonstrant communities, defined the nature of the Collegiants, especially in some cities, as a stream inside institutionalized Churches. Because the collegia were open to all Christians, without limitation, even including Socinians and Catholics, most of the participants were also members of structured Churches, congregations or sects. In Amsterdam this phenomenon was particularly evident and the penetration of Collegiants\'' argument in the Flemish community through Galenus Abrahamsz led to one of the most important schisms in the Mennonite history in the United Provinces. In other cities such as Leiden or Haarlem, the existence of cultural circles and other forms of nonreligious association constituted the basis for the spread of Collegiantism. It was only in Rijnsburg, the village in which the movement first emerged, that a common house was built, after 1640, to host the twice yearly Collegiant national vergadering. The practical organization of the Collegiants, as has been stated, represents the foundation on which noncharismatic ecclesiology and anticonfessional ideals were constructed. With the historical background of the first chapter it is then possible to discuss the main religious and political tendencies inside the movement. The second chapter of this dissertation, following the issue of religious organization discussed in the first chapter, deals with the principles of free-prophecy, Biblical exegesis, and Collegiants ecclesiology. The central concept examined in this chapter is nonconformity analysed in its historical development of England and the Netherlands. This chapter suggests that nonconformity as religious phenomenon was an elaboration and transformation of the anti-confessional and anti-clerical thought that emerged in the 16th century with the radical Reformation. The inception of nonconformity in the Netherlands is indicated by the transformation of the debate about Nicodemism, following Coornhert\''s defense of religious dissimulation and indifferentism. Nicodemism was indeed considered, in the early 16th century, as necessary behavior to avoid pointless martyrdom and persecution, utilized especially by the crypto-reformed in Catholic countries such as Italy and Spain. The diffusion of this conduct among Catholics in reformed countries but, principally, the diffusion and justification of Nicodemism in the United Provinces, where inquisitorial control and confessional repression presented a relative risk after the revolt against Spain, testify of the new meaning that this behaviour took on in the late 16th century. Nicodemism, as Coornhert\''s position shows, became the justification of anticonfessionalism as conscious behaviour, with the possibility of openly criticizing rituals and ceremonies as for achieving salvation. In this chapter particular attention is paid to the consciousness and the open dimension of this behavior. The neglect of dissimulation and the necessity of making public personal religious sentiments, is one of the basic elements in the change between Nicodemism and nonconformity. The nonconformists acquired the anticonfessional and anticlerical content of Nicodemism, but added a principal characteristic: the veridiction. The veridiction represents the necessity of telling the truth about personal belief and religious conscience, but also institutes the core of reality in the conformity between internal belief and external behavior. These elements were present in both English and Dutch nonconformity, which developed, however, into different and sometimes opposite ecclesiology. In the English case, external nonconformity to the dominant Church and the necessity of openly showing belief led to a demand for exclusivity and a process of individualization rooted in the juridical meaning of nonconformity. Despite the turning of the debate around the necessity of free-conscience, the understanding of nonconformity as a refusal of secular world and the attempt of Baxter to disconnect the debate around nonconformity to a juridical question, the English debate never developed into a criticism of the Church\''s organization or in the necessity of a democratization of the religious life, which was, on the contrary, dominant among the Collegiants. The central text in the history of Collegiantism and in the Dutch definition of nonconformity is Galenus Abrahamsz and David Spruyt\''s XIX Artikelen. This text was conceived, from the very beginning, as a collective discussion about the nature and the sense of a religious community in the absence of Holy Gifts. Collegiants give to the term nonconformity a specific meaning which designates the absence of conformity to the first apostolic Church and the end of the extraordinaries gifts of the Holy Spirit. This radical statement caused a reaction among the orthodox members of the Mennonites and Quakers, which see in the absence of Holy inspiration a complete secularization of the religious community. Nonconformity assumed therefore for the Collegiants a double meaning: on one side it was an elaboration of anticonfessional criticism through the statement of the absence of holy influence on the religious life, on another side it represented a deep criticism of priestly authority conceived as a secularized power acting as constraint of consciences. The absence of Holy Gifts was, for the Collegiants, the demonstration that no Church or Congregation could pretend to be the true or original one. The reaction of Dutch orthodoxy appears, indeed, completely justified, because Collegiants\'' religious nonconformity presents itself not only as conscious antiauthoritarian criticism but also as a statement of the full secularization of the Church. Nonconformity was, for Abrahamsz and Spruyt, not only an unavoidable state, but also a necessary behavior to unmask the inauthentic religious life. This position represented the core of Collegiants\'' practice, the reason for their continuous redefinition and, on the same level, for their refusal of any type of identification. The recognition of the secularized status of common religious life arose among the Collegiants accompanied by an ample debate about free-prophecy and Bible exegesis, stressing the possibility of an individual form of salvation. A central role, in this direction, was played by reflection on the veridiction as a form of conformity between the inward conscience and the external behavior. Although there emerged from the sources a controversial statement about how to approach and read the Scriptures, through the free-prophecy the Collegiants organized a form of collective exegesis that had its principal aim to avoid charismatic and authoritarian leadership but also to realize a form of community close to the first apostolic Church. The communitarian discussion also involved a debate on salvation, which had no more to be tied to the simple membership in a confession but developed as an articulated discussion on the significance of the ethical and religious life. A good Christian had to reinterpret and bring alive the first teaching of the Gospel, which can be summarized as love for others and in the propagation of tolerance as ethical and interpersonal behavior. Collegiants\'' reflections on religious life, organization of communities, and their continuous effort to maintain equal relations in the absence of charismatic gifts in the Church institution, never turn to consideration of society or political forms. This absence was even more significant in a cultural and social context in which theological questions involved directly or indirectly political questions. In the same period, furthermore, Hobbes\'' reflections on jusnaturalism challenge for the first time the divine legitimacy of political power, establishing the basis of a new vision of the political community. Collegiants understood religious community as deprived from any form of divine inspiration and conceived it as a human association, nevertheless they never outline a political parallelism to this situation. The most evident reason of this absence is probably the lack of a strong monarchy in the 17th century United Provinces. However the relationship between secular and religious ideology did not fail and was well summarized by the situation after the Synod of Dordrecht, which created a rupture in Dutch society with the consequent convergence of the religious position with the political one. The intervention of Grotius in favor of the Arminian party testified to a clear identification between theological opposition to predestination (which meant a challenge to Calvinist orthodoxy) and antimonarchical opinion. This fracture remained invisible in Collegiants sources that debated the secularization of Churches and consider religious congregations as human institutions, but never tried to define the legitimacy of political institutions. It is possible, however, to find in the history of the Collegiants one significant exception: Cornelius Plockhoy\''s attempt to promote a religious-social project in the Dutch colonies of Delaware . Plockhoy\''s work illuminates the relationship and the fruitful parallels that it is possible to make between the United Provinces and England, especially during the time of the Cromwellian Commonwealth. Plockhoy\''s most significant works were written, indeed, in England, some years before the fail of Cromwell, and testify to a particular social and political engagement in the construction and definition of a community with a religious basis. It is interesting to note that only after the English experience did Plockhoy returned to Holland, following the end of the Commonwealth, to propose a similar project to the city of Amsterdam. This chapter suggests an analysis of his English and Dutch sources, stressing the differences and the modifications to his proposal. The importance of this author lies in the possibility of deducing from his position a possible Collegiant\'' thinking on politics and social organization. This contribution is certainly not descriptive of Collegiantism as a whole but represents the only explicit trace of the modification of Rijnsburger\''s religious reflections on the secular field. The description of Plockhoy\''s community in many respects echoes a certain irenicism sourced form the reading of Rosicrucian text; however it reflets and refers principally to his Collegiant experience . Although Plockhoy\''s account of the community project is never exclusively religious, the confessional element appears as prominently in both his Dutch and English projects. His religious and political project emerge clearly from his letters to Cromwell: it is essentially devoted to resolving the problem of religious conflict and the disturbance of social peace. It is, indeed, clear that Plockhoy\''s aim was not that of describing an ideal society or forming a separate community in order to conserve a purist religious ideal, but to propose a paradigmatic alternative to the religious turmoil and the social injustices of his time. The relation between political and religious arguments in Plockhoy\''s solution to religious turmoil highlights the interconnection between religious tolerance and colonial criticism, social injustice and authoritarianism. Plockhoy\''s meticulous pedagogic description of his project, his underlining of the necessity of economic independence for women and the possibility of them participating in collective work are expressions of an outlook that includes an aware judgment of his contemporary society. The last part of this chapter is dedicated to criticizes two approaches dominant in the literature about Plockhoy: one is the description of his project as a classical form of Utopia the other one is the reading of the Delaware religious community interpreted as a triumph of the work ethic. The third chapter of this dissertation deals with the tolerance, a fundamental and central concept to understand the nature of the Collegiants. It is our intention to show how during the 17th century there emerged in the Netherlands, in the religious context, a new concept of tolerance inspired by Castellio\''s works. The publication and translation, in the first half of the 17th century, of some of Castellio\''s work testify to the major interest that the French author had in the United Provinces, especially for the oppositors to the intolerant and orthodox Calvinist tradition. For the Collegiants, Castellio represented a predecessor in the struggle for religious peace. His work against the persecution of the heretics, supported by Biblical argumentation, represented a constant source of inspiration for the partisan of religious toleration. As suggested by Voogt , Castellio\''s deconstruction of the concept of heresy, as it was used by the Calvinist orthodoxy, in order to redefined it to signify a person who acts and believes differently from the mainstream, represented Collegiants\'' basis to rethink the concepts of rationality and truth. The peculiarity of the Dutch concept of vedraagzaamheid (tolerance), in opposition to how tolerance was defined and discussed in the European mainstream debate, was certainly due to the elements of reciprocity and mutuality that this particular form of tolerance included. In the 17th century, tolerance (especially religious tolerance) was used to label negative behavior, to identify indifferentism or libertinism, intolerance was, on the contrary, a sign of unity, integrity, and orthodoxy. Furthermore, arguments for religious intolerance were justified by the biblical example of the Mosaic theocracy, while religious tolerance represented the interests of the emerging mercantile elite, which supported the Republican experiment and advocated cities\'' autonomy. Tolerance became, in the 17th century, a concept contested because of its pejorative meaning; the progressive introduction of the pro-tolerance position, in order to contrast with this negative predominant vision, supported the idea that tolerance was not a menace to the integrity and peace of the Dutch Republic but the principal reason for its prosperity. The concept of tolerance became, afterwards, the battle-field on which the best juridical, economical and political form of the United Provinces was decided. The penetration of this debate about tolerance and intolerance in the Collegiants movement was adapted into an anticonfessional and irenic orientation focusing on religious and social peace. The defense of an unlimited and mutual tolerance represented, for the Collegiants, a proposal of pacification in the pluralistic dimension of the Dutch religious life, which was perceived, by their coeval, as a source of division and instability. The practice of nonexclusive tolerance and the extensive reception of different confessions inside the movement was a pragmatic attempt to find a solution to the problematic turbulence inside the Doopsgezinden and more generally to the religious disputations in the United Provinces. The central figure investigating the conduct and the limits of this debate inside the Collegiants was Jan Bredenburg. This chapter will, indeed, analyze the trouble arising from Bredenburg\''s position on tolerance and his extensive use of Spinozist concepts and language. This debate about the extension and the limits of tolerance involved, indirectly and directly, a discussion regarding religious organization, freedom of speech, and charismatic authority. In his works, Bredenburg, with his continuous redefinition of the discussion about tolerance, shows all the ambiguity and ambivalence of this term. Unlimited and mutual tolerance finds its limits in the continuous exigence of a normative delimitation of it, in the distinction of necessary and unnecessary dogma, but also, in a trivial way, in the impossibility of tolerating the intolerant. In the case of the Collegiants the adversaries of the unlimited and mutual tolerance undermined Collegiants\'' nonexclusivism with their proposals to identify with a confession of faith. Pressures in the direction of identification and exclusivism were, however, only a part of the tolerance problem. With the "Bredenburgse Twisten" (Bredenburg controversy) the limits and the ambiguities of the concept of tolerance and the limits of the penetration of Spinoza\''s philosophy in Collegiant\'' movement become clear. These limits concerned especially the necessity and priority of contrasting skeptical and atheist tendencies in the field of belief. The final chapter of this dissertation is dedicated to a question that underlines the problems of anticonfessionalism, tolerance, and secularization. The question asked in this conclusive part regards the possibility to trace the emergence of rational argument in Collegiants understanding of the divinity. To answer this question it was necessary to make some preliminary remarks about the diffusion and vernacularization of Descartes\'' and Spinoza\''s philosophies in the 17th century Netherlands. Short descriptions of the two most influential systems of thought of the epoch are two methodological steps useful in understanding not only the degree of penetration of these philosophies into Collegiants but also the nature and meaning of the concept of rationality at that time. The definition of the relationship with the divinity, after the XIX Arikelen\''s statement of the unholy Church, is represented, in the history of the Collegiant movement, by a precise moment: the discussion and dispute between the Rijnsburgers and the Quaker missionaries in the United Provinces. The debate with the Quakers assumes a specific meaning not only because it shows the proximity and similarity between the two religious movements but also because it testifies to the emergence of a central concept: the light. Central text to determine the nature of this relationship and to define the meaning that for the Collegiants had the concept of light, is Balling´s Het licht op den Kandelaar (The Light on the Candlestick). Balling\''s answer to Quakers represents a penetration of Spinozist language into the definition of religion as knowledge of God but also a singular affinity and fascination for the Quakers\'' concept of light. The question of contact with the divinity appears in the text as an individual experience, not mediated by any human instrument via language or the empirical experience. The approach to God is certainly described as an epistemological progression but the perfect comprehension of God is defined with the vocabulary of the affections rather than as full rational understanding. This text is certainly highly controversial and the continuous shift between philosophical and Quakers\'' language make its interpretation problematic. Het licht op den Kandelaar reflects Collegiants\'' position as a sum of philosophical argumentation, mysticism, and the irreconcilable reference to God as an infinite and unknowable creature. What emerges with force in the analysis of this source is the impossibility of understanding Balling\''s description of the relationship with God as purely rational. Balling, however, stresses the possibility of the constant perfectionism of human knowledge and self-emancipation and, furthermore, proposes new terms for religious thought. What he calls the "true religion" is described as ethical behavior constructed with the combination of tolerance, equal participation in the religious life, and the refusal to countenance formal conformism to Church institutions. Collegiants\'' acceptance of a Church without God does not necessary involve a pure absence of divine work, on the contrary, the proximity to God is progressively researched in an interior sphere which involve a process of knowledge. The legitimacy of the "Truth" is, then, given no more by the transcendental gift of the divinity but in the accordance of personal conviction and ethical behavior, the religion is, indeed, redefined according to these terms. True religion is, for Balling, a continuous inquiry into the natural and internal principle that each individual possesses in order to achieve full comprehension of God\''s word. This statement testify not only of a new conception of the Religion but also reaffirm the minoritaire core of Collegiants´nature; religion, in their understanding, is not more matter of concord, unity, orthodoxy but source of knowledge, problematization and continuous questioning about its own identity. Nonconformity and cultural dynamics: some preliminary remarks Before starting the presentation of the Collegiants\'' argument about tolerance, Church organization, and rationalism, to fully understand some choices and the approach of this dissertation, and to comprehend how Collegiants sources have been read, some methodological remarks are necessaries about the emergence and development of the historical phenomenon called nonconformity and how was it received and transformed in 17th century Holland. Nonconformity is, as will be shown, one of the central concepts developed by the Collegiants to justify their antiauthoritarianism and anticonfessionalism. The concept appears more interesting if we look at the number of meanings and social phenomena that it includes. It first developed in England in the juridical context and was named in the later 17th century as a defined religious movement that opposed the Act of Uniformity. In the English sources it is possible to retrace the history of this concept, demonstrating how the significance and arguments regarding nonconformity changed in one hundred years. Not far from England, in the United Provinces, the evolution of the concept of nonconformity follows another route, giving rise to radically different signification. Proposing a comparative study, between England and the United Provinces, of the development and semantic elaboration of the concept of nonconformity, is useful not only to understand the different expression of religious dissidence but also to detect cultural and social change in the approach to religion. Beyond the obvious differences between the two Countries, the different political, social and cultural history it is still possible and fruitful to compare how the concept of nonconformity developed in England and Netherlands because of the numerous contact between the Collegiants and the English religious dissident groups and because of the particular redefinition that the concept of nonconformity assumed in the United Provinces. The differentiation of English nonconformity (which dominates the European semantic field with direct and specific connotations of particular events with particular actors) from Dutch nonconformity, explains how historical agents using or interpreting a concept in a particular way can change its semantic connotation. The category of nonconformity, because of its shift from a juridical field to a social-religious one, indicates a semantic enrichment and a conceptual dynamic that can prove a sensible point to investigate structural changes. These case studies possess the necessary characteristics to be approached with the methodology developed by Koselleck and the Cambridge History of Ideas, because "society and language insofar belong among the meta-historical givens without which no narrative and no history are thinkable. For this reason, social historical and conceptual historical theories, hypotheses and methods are related to all merely possible regions of the science of history" . It is our intention to pay particular attention to the analysis of the sources and to their contextualization with the aim of constructing a map of nonconformity\''s semantic change via its arguments in pamphlets and polemical texts of the 17th century. It is our intention to investigate, through the study of the emergence of this concept, the tendencies of secularization, the development of arguments regarding religious indifferentism, and the renounciation of a religious life normalized by concrete institutions, rituals, and ceremonies. A semantic study of how the concept of nonconformity emerges, how it is filled with new meaning, and which new and old concepts intervene to define the religious and political field, is essential to explain and understand the Collegiants\'' mentality in 17th century Holland, to determine how they think, and in which ways they influence the cultural and social dynamic in a specific context. The production of new meaning and the continuous nomination of a cognitive world influence, in their turn, the production and development of new instruments of thinking. To understand the shift, the dynamics, and the changes in the cultural field, a rhetorical and semantic analysis is necessary. The arena of investigation is, however, limited to the religious sphere and the sources analyzed are, in a large majority, polemical pamphlets, which means that the question about the correlation between the emergence of a new concept and change in the mentality refers principally to the change in the perception of religion as a dogmatic and doctrinaire system. The concept of nonconformity is surrounded by many other concepts, which partly explain its nature and constitute its semantic field. In this dissertation we focus on different concepts (tolerance, anticonfessionalism, Utopia, mysticism, and millenarianism) because nonconformity emerges, from the analysis of different pamphlets and sources, as correlated with them. Dutch nonconformity involves, for example, a necessary reflection on Church form, the organization of religious life, exclusivism vs. non-exclusivism and a certain vision of the future that actualizes itself as Utopia or millenarian impulse. This constellation of concepts, which characterizes itself for semantic differentiation but also for their strict interrelation, is also useful in explaining the nature of a radical and dissident movement like the Collegiants and in understanding how the religion, understood as belief experience, was fulfilled by new themes, concepts, and meanings. Furthermore, to investigate this conceptual connection and contextualize the emergence and use of determined religious vocabulary, it is useful to understand the nature and presence, in the Dutch religious field, of the phenomenon of secularization especially in its particularly form which goes under the name of "rationalization of the world". The central question asked in this dissertation is, finally, not how it is possible to construct a category of nonconformity as an analytical concept that helps in understanding religious phenomena, but what is nonconformity and which kind of religious phenomenon it describes, how it has been used and with which consequences. The question regards how it is possible to detect structural change in the mentality while investigating conceptual change or emergence of a new concept. The cultural dynamic is, in this dissertation, understood as a semantic and cognitive phenomenon of mutual influence between emergence or nomination of new concepts and events historically determined. The History of Concepts approach privileges, as has been shown, the semantic field and text analysis for detecting changes in the mentality and in the social-cultural sphere. One more reason to find in this approach a fruitful method for understanding the Collegiants\'' universe is the particular interest that they reserved for the language. The Collegiants stressed the importance of the spread of vernacular Dutch with the compilation of grammars, dictionaries, and lexica . In 1654 the Collegiant Luidewijk Meijer published the Nederlandsche Woorden-Schat, with a new edition in 1658. The Woorden-Schat was a Latin-Dutch and French-Dutch dictionary and a guide to principal terms in Nederduitsche (Low Dutch), with particular attention paid to the basterdtwoorden (Bastard Words) and the konstwoorden beghrijpt (cultural and artistic concepts). Some Collegiants in Rotterdam, as well as in Amsterdam, were active participants in a cultural project that worked on the definition and elaboration of the Dutch language in poesy, theater, and literature. Rafael Camphuysen and Johachim Oudaan were appreciated poets and, in 1669, Luidewijk Meijer and Johannes Bouwmeester founded a cultural academy with the name Nil Volentibus Arduum (Nothing is arduous for the willing). Around the same time Adriaan Koerbagh published Een Bloemhof (A flower garden), a theological dictionary edited according to controversial philological criteria, with the explicit aim of explaining the origin of superstition and unmasking the authority of theologians\'' obscure and adulterated language . In 1706 William Sewel, a Flemish converted to Quakerism, wrote the Compendius Guide to the Low-Dutch Language, a Dutch grammar for English speakers. These sources and the presence in Collegiants\'' texts of a continuous debate about the language, testify to great awareness in their choice of terms and words. Collegiants often use italics to emphasize special concepts, or to introduce a neologism or Latin calque. In addition, they refer several times to their efforts to introduce a correct and transparent use of the language. The Collegiants were surprisingly familiar with the crystallizing power in a certain employment of discourse and language; they explicitly challenged the predominance of scholastic and theologian's terms, which substitute the direct and immediate experience of the religion with an intricate and abstract speculation on transcendence and divinity. Dutch grammar and dictionaries, work with the vernacular language in poetic or literary texts, and philological research on the origin of words, testify to a Collegiant Dutch language undertaking, an engagé project anything but neutral to democratize the discussion about religious matters and to guarantee egalitarian participation by both cultivated and uncultivated people. This effort is well represented by an emblematic figure in the Collegiants\'' sources; the founder of this religious movement, Van de Kodde, is several times described as a cultivated peasant able to speak French, Latin, Greek, in the same way the Philosopherenden Boer (Philosophizing peasant), described by Stol in 1676, extols the superiority of a simple peasant\'' reasonable pragmatism in comparison to the Cartesian\''s method and the Quaker\''s rhetoric. This was the essence of the Collegiants\'' anticonfessionalism and antiauthoritarianism, a campain with both Utopian and rational implications, aiming at a possible rethinking of religious experience outside normative structures.