At the peak of the summer heat last week Americans turned on their flat TVs to watch the Sotomayor hearings before the House Judiciary Committee. But their anticipation mixed in some cases with a certain sense of foreboding, soon evaporated, and they turned their sets off again with a big yawn. Although the Republican senators who interrogated Judge Sotomayor put in full display the traits that make them a species close to extinction, their questions were tame if compared with those addressed to Anita Hill in 1991, and Sotomayor answered with caution and self-restraint.Although in that sad historic episode Hill was not the nominee but a witness against the confirmation of Judge Clarence Thomas, the echoes of that summer 18 years ago were still unmistakable: a panel of powerful middle aged white men sitting in the most powerful political institution in the country, aggressively questioning the veracity of each word uttered by a highly educated minority woman. She was questioned on a wide range of valid issues, from her views on the Constitution to her judicial philosophy to her position on several politically charged Supreme Court decisions, but the Southern Republican senators kept coming back to her views on the Second Amendment (right to bear arms), affirmative action and the insinuations of reverse racism and judicial activism. Aware that Judge Sonia Sotomayor will soon become the first Hispanic in the highest court of the United States regardless, rather than go after the votes of the fastest growing majority in the country, they chose to score points with their own right-wing base. In so doing, some of them appeared outright Jurassic in their tone: Senator Coburn from Oklahoma, in a pathetic imitation of Desi Arnaz's Cuban accent in the classic series I Love Lucy, started his interrogation of Judge Sotomayor by telling her she would have "some 'splaining to do". The implications were that Sotomayor is a reverse racist, an overemotional Latina who cannot control her temper and who lets her cultural identity influence her rulings. The ranking member of the Judiciary Committee, Senator Jefferson Beauregard Sessions III, Republican from Alabama, grilled Sotomayor on part of a speech she gave at Berkeley 17 years ago, where she said that, when making a judging, she would "hope that wise Latina woman, with the richness of her experience would more often than not reach abetter conclusion than a white male who has not lived that life", a concept that, Sessions insists, implies "reverse racism". There was quite little inquiry into Sotomayor's three thousand decisions on a wider variety of issues as a federal judge. Sotomayor stoically sat before the panel, answering their questions narrowly and sticking to three main answers: the role of a judge is to apply the laws established by the legislature, not to create new law, in absolute accordance with the Constitution, and precedent. In other words, the wise Latina, a Princeton lawyer, former prosecutor and currently a judge with 17 years of experience in the federal bench, ignored their worst innuendos and played along. It paid off: she will be confirmed as the first Hispanic Supreme Court judge on the floor of the Senate August 7th.The country as a whole could then move on to the intense debate taking place in Congress over health care reform. There is consensus that it is imperative to get it done soon: its expenses represent 1/6th of the national US economy, its out- of- control costs affect all Americans and threaten to bankrupt the national economy in the long term. Because of Bill Clinton's failure to get health care reform passed, Obama has from the beginning stressed the importance of speed in passing this bill, and gave Congress a lot of leeway in the details of the plan, and a deadline of early August, which apparently will not be met. Not only is the Democratic proposal unacceptable for most Republicans, who have attacked it with force, but now the Congressional Democrats are divide among themselves into three groups. The Blue Dog Democrats, mostly from the South, are fiscally conservative and do not believe the President can fund the plan without further increasing the deficit to breaking point levels. The progressives or liberals cannot accept anything less than universal coverage with a public plan to compete with the private insurance companies. In the middle, the moderates are willing to sacrifice those principles in order to get some kind of reform passed, because they fear failure more than anything else.The latter may also be the stance of the President since it is consistent with his style of leadership. His tendency to emphasize consensus and try to reconcile all groups many times results on watered down legislation, which is then claimed as a triumph for the White House. His emphasis on speeding the process and his willingness to accept the lower common denominator has made it impossible for him to get what he needs out of the primary players. With a 70% majority in the House and with 60 seats out of 100 in the Senate, the President will be hard put to explain failure in passing health care reform, since he won't be able to blame the Republicans. Speaker Pelosi, who is a strong leader and has managed to get party discipline in most cases so far, insists that she has the votes and promises to pass substantial reform, but as the deadline approaches, it appears increasingly likely that Congress will leave for its August break without a vote. In the meantime, public anxiety is on the rise: it is a complex topic, the options are sometimes hard to understand and the public is being misled by those opposed to reform.President Obama had an important opportunity to retool his message and clearly articulate why the country really needs health care reform now rather than later, last Wednesday, during his prime time press conference. He started in cue, but his message became completely obliterated when one of the journalists asked him an unrelated question about a bizarre incident involving a black Harvard professor and a white Massachusetts police sergeant. Seeing this opportunity as one of his famous "teachable moments", the President, who knows the professor personally, got ensnared in an unlikely local issue involving race and police profiling. It seem that returning from a trip to China, a Harvard professor and his driver were trying to unlock the door to his house in an affluent Cambridge neighborhood when a neighbor called the police and reported what looked to her to be an attempted break-in. When the policeman got there and questioned Professor Gates, a middle aged African American who walks with a cane, he angrily responded that this was his house, that he was a Harvard professor and that the policeman was racist and was using racial profiling in trying to stop him from entering his own house. The exchange continued for a while and ended up with Sergeant Crowley handcuffing and arresting Professor Gates, and taking him to the police station. He was released a few hours later. Obama's answer was that he did not know all the facts and that it appeared it was a misunderstanding but that the police had acted "stupidly". This was enough to ignite a major national debate that overshadowed more important issues at hand, for example, the health care discussions.While a highly paid tenured professor in the richest university in the world is an unlikely victim, and does not need the President of the United States to defend him, particularly in the city of Cambridge, which boasts a Black mayor, in the state of Massachusetts, which has a Black governor, the episode nevertheless was seized by Obama as an opportunity to have another conversation on race, of those that make Americans so uncomfortable. But the opposition did not lose a moment to portray the President as "against law enforcement", and Fox News misquoted him as saying the policeman was stupid (instead of "acted stupidly"). Obama then had to intervene again to stop the silliness, apologizing from his comment, explaining how there had been overreaction from both sides involved in the incident and inviting them both for a beer at the White House, which both the Sergeant and the Professor gladly accepted. So all ended well…just like the Sotomayor hearings. But the fact still remains that if you are Black or Hispanic in the United States, your chances of getting arrested or subdued by force by the police are much higher than if you are white Caucasian. And your chances of getting harassed by the Senate Judiciary Committee when nominated for the Supreme Court are apparently as high.Both the Supreme Court hearings and the arrest of the Harvard professor can be seen through multiple prisms: the race prism, the gender prism and the class prism. All involve unequal relations of power and their effects on the dispensing of justice and on the national psyche.Judge Sonia Sotomayor's rise from the Bronx projects to Princeton, Yale and the federal bench show that the American system works, in spite of the "ancien régime" Republican Senators from the formerly racist South. She had to overcome being poor, female and Hispanic, but was able to navigate the system and succeed, thanks to the civil rights movement of the 60s and the laws thereby derived. Similarly, Professor Henry Louis Gates, one of the best known Black literary scholars in the country, overcame poverty and a leg injury to attend Yale and the University of Cambridge's Clare College in England. He was the first African American to receive the Andrew W. Mellon Foundation Fellowship and today he is a Harvard Professor and Director of W.E.B Du Bois Institute for African and African- American Research. Both are considered members of affluent intellectual elite, and have thus overcome race and class biases, but occasionally still become the victims of racism. This is deplorable enough when it comes from the less educated and working-class whites who resent their success and upper class status, but utterly shameful when exploited by the privileged Old Boys in the Senate Judiciary Committee, whose hegemony is threatened by the same laws and the same Constitution they purport to defend. Senior Lecturer, Department of Political Science and Geography Director, ODU Model United Nations Program Old Dominion University, Norfolk, Virginia
The aim of the project The project, entitled "Multicultural elderly care", which was initiated by KS (the Norwegian Association of Local and Regional Authorities), examines three immigrant groups' expectations towards old age. The project has two main targets: To investigate the knowledge the groups have of the local authorities' care services and their attitudes towards using these services; To obtain insight into the young generations' attitudes towards providing care and assistance to their parents in their old age. "Immigrant" refers in this context to a person who has moved to Norway (or was born in Norway of two parents) from a country outside the Nordic region, Western-Europe, North America or Oceania; in other words, what we often call non-Western countries. More specifically here, it refers to informants from Vietnam, Sri Lanka or Pakistan. How many and who was interviewed? The data collection consists of qualitative interviews with 70 informants (33 men and 37 women). In the project, informants over 50 years of age are defined as "elderly", while people under 50 years of age are considered "young". The interviews consist of group conversations and individual conversations (40 in all). The three immigrant groups are represented by respectively 20 (Vietnam), 27 (Sri Lanka) and 23 (Pakistan) informants. The difference in number is due to different access to interviewees. Most of the interviewees are married; only three persons over 30 years of age are single. Nearly half of the elderly interviewees live in co-residence with their adult, married children. The structure in these families varies. The distinction is between interviewees from Vietnam and Sri Lanka on the one hand, where the common household consists of a surviving father or mother living together with one of his or her children, and the interviewees from Pakistan on the other hand, where the common household consists of a married couple living together with one of their children (normally their youngest son) in a house that the parties own together. Health and work All the interviewees over 50 years of age were asked about the state of their health. Their responses indicate that many of them are struggling with health problems. Many suffer from serious disorders such as strokes and heart disease. The interviewees' descriptions indicate that the women have more problems with their health than the male interviewees, including mental health issues. Only a small minority reports good health, most of them men in their fifties. Ten of the interviewees are pensioners. Of the remaining informants, one third is employed, while the others are either on a disability pension or an early retirement pension, or have never had an occupation. The latter is only the case for women. None of the interviewees over 60 years of age is employed. Plans and expectations for the future Moving back to their homeland?Hardly any of the interviewees think they are going to move back to their homeland when they get older, though many of them have dreamed about this for years. Among those who fled their country as refugees, some still hope to be able to move back one day. Their reconsidering of their return plans is in part due to conditions in their homeland, and in part to the ties they have established to Norway. For some, the political situation in their homeland represents an obstacle to moving back. For others, problems connected to infrastructure, institutional rights and general safety make it less attractive to move back. The most important aspect of the ties to Norway is the fact that their children and grandchildren live here. Another important reason for staying is that the interviewees are used to and appreciate the Norwegian societal system,including the health and welfare services. Living on their own or together with their children? According to Sundström (1994), there is a reduction in co-residence between generations in all the OECD countries and in many other countries. Immigrants from countries with traditions for co-residency tend to quickly adapt to the family norms of their new countries, with the nuclear family as the dominant model. The findings from this project indicate that the same trend prevails in this sample. Some of the interviewees explicitly state that they prefer to live on their own in their old age, rather than "bothering" their children. This opinion is represented in all three groups, but appears to be most widespread among the interviewees from Sri Lanka. However, many see the situation differently if one of the spouses passes away. Then, sharing the household with the children may be seen as a possible alternative. Others express that they primarily want to live together with their children in their old age. This preference is also represented in all three groups but seems to be most widespread among the interviewees with a Pakistani background. At any rate, most of the interviewees are careful in balancing their own demands with their children's needs, underlining that the final decision about co-residence lies with the children. Information about care services and attitude towards using them Knowing about the care services offered by the local authority is important both for reducing anxieties and worries for the future and for ensuring that each person receives the care services he or she is entitled to. Many of the interviewees see themselves as being well informed and feel they will be able to obtain more information if necessary. First of all, they are confident that their children will help them to do this. Many of the interviewees have children who work in the care services, particularly those from Vietnam and Sri Lanka. Others, however, do not feel they are well enough informed of the care services supplied by the local authority, and this especially applies to men from Pakistan. Some of them are engaged in voluntary work with countrymen their one age and they claim they are speaking on their behalf as well. Lack of information creates anxiety about the future and concern about not being taken seriously, and may also nourish myths, prejudices and unrealistic expectations about how the services function and are allocated. Almost all the interviewees have heard about the home services and few express a negative attitude towards using them. Nonetheless, many of the interviewees state a preference for help from their children rather than from the public services, at least as long as their need for assistance is not too extensive. Some of them are of the opinion that relatives who provide such care should be paid for their work by the local authority. The men from Pakistan are especially of this opinion. An elderly person who needs help with personal hygiene, care and continuous supervision will normally (under certain specified conditions) qualify for a place in a nursing home. Some of the interviewees say that if their health situation becomes so bad, they would appreciate and accept an offer of a place in such a home. They do not want to be a burden for their children. This opinion is represented in all three groups, but appears to be most widespread among the interviewees from Sri Lanka. Others, however, express very clearly that they want their children to help, also in situations where they might need extensive help and care. They consider the nursing home as an option for people without families. Again, men from Pakistan are the most eager supporters of this idea, but this opinion is also represented in the other two groups. The young generation'sattitude towards helping their parents The main topic of the interview with the young informants was how far they were willing to go to assist and care for their elderly parents (on the condition that their parents live in Norway). The results indicate that the young interviewees are willing to go to the greatest possible lengths to help their mother and father, regardless of the interviewees' country of origin, age or gender. The interviewees find the motivation for doing this in the norm of reciprocity and religious duty. In many cases, another reason for providing assistance is of a more practical nature as few of the parents speak Norwegian. Geographical distance is often essential for the young generation's possibility to provide practical help and care to their parents. Most of the interviewees live in the same city as their parents, often within walking distance. Several of the young interviewees are already helping their parents, and deviate in this respect from their peer group in the rest of the population (Veenstra m. fl.2009). Even though the dominant picture is that the young interviewees have a strong motivation to help their parents, there are some variations in the answers. Most clearly this is demonstrated when the question is about care situations that will require extensive help. First, there are variations between interviewees according to their country background. The ones to hold on to the family care model the most are the interviewees with a Pakistani background. Second, there are differences between men and women. Apparently, the young women have a more rational attitude towards the question about a nursing home for their parents who, due to health problems, cannot manage on their own. One possible reason for this difference may be that several of the women have working experiences from the public care services for the elderly, especially those from Vietnam and Sri Lanka. Similarities and differences between the three groups There are many similarities between the groups. Among these similarities we find health situation and employment, family network and contact between the elderly and the young generation, as well as the young generation's motivation and willingness to take care of their aging parents. At the same time, the results indicate that there are certain differences in the groups' attitudes towards using public care as opposed to family care, although these differences are not very distinct but more like inclinations. The line of demarcation is between those who prefer public care services and those who think care from relatives (in practice, the children) is best, also in situations that require extensive care and continuous supervision. Interviewees from Sri Lanka dominate the first category, whereas interviewees from Pakistan dominate the second. Nevertheless, what the interviewees have in common is that they are all situated in a context with well developed public care services and where the majority of the population prefers public care services to family care (Daatland and Herlofson, 2004:82). Most likely this will influence the groups that are represented in this study in the same direction. Also, the development of the services themselves may make them more attractive to groups that until now have shied away from them. More emphasis on the freedom to choose and the right of codetermination, in addition to better standards (for instance single rooms at nursing homes) make it easier and more attractive to combine public and family care. All in all, there is little doubt that the development is moving in a direction where families with a minority background will increase their use of the public care services. At the same time, many elderly immigrants still prefer help from their families to public assistance, and many of the young generationalso wanttocontributeto the care of their parents. The challenge for the local authorities is to find programmes that support the families' motivation and capacity to contribute. The local authorities must, however, not take it for granted that all families have the same motivation and resources to participate. Neither should such programmes be at the expense of the caregivers or of the quality of the care. Given these conditions, such a combination of public and family care might turn out to be good elderly (parental) care. ; Rapporten handler om tre innvandrergruppers forventninger til alderdommen. Informantene har opprinnelse i Vietnam, Sri Lanka eller Pakistan. Prosjektet har to hovedmål: 1) Å undersøke informantenes kjennskap til kommunenes pleie- og omsorgstjenester og holdningen de har til å bruke tjenestene. 2) Å få innsikt i de unges innstilling til å yte omsorg og hjelpe sine foreldre når de blir gamle. Datainnsamlingen består av kvalitative intervju (gruppevise eller individuelle) med 70 personer. De som er over 50 år, blir i rapporten definert som «eldre», mens de under 50 år blir regnet som «unge». Flertallet av informantene over 50 år sliter med helsa. Så godt som alle regner med å tilbringe alderdommen i Norge. De unge gir uttrykk for en sterk motivasjon og vilje til å hjelpe og yte omsorg til sine aldrende foreldre.
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For the United States to commit itself in advance to take the side of some other country that becomes involved in an international conflict is an extraordinary step that is justified only under extraordinary circumstances. There needs to be a credible external threat to the country being protected. And there must be enough commonality of interests and values between the United States and the protected state that the difference between that state falling or not falling to external aggression is highly significant for U.S. interests.A possible standard for measuring the appropriateness of security commitments is the grandest such U.S. commitment, under the North Atlantic Treaty. Whatever one may think of NATO's later expansion and out-of-area activities, the circumstances justifying a U.S. security commitment were present when the alliance was created in the late 1940s. The Soviet Union's military had overrun Eastern Europe and converted its states into satellite communist dictatorships. If the then-fragile democracies of Western Europe experienced the same fate, the result would have been disastrous for U.S. interests.Nothing remotely resembling those circumstances exists today in the Persian Gulf region. No Red Army is poised to take over the region. No would-be regional hegemon exists. Certainly not Iran, weakened by sanctions, preoccupied with internal divisions, and facing the disadvantage of being an ethnic and religious minority in a region that is largely Arab and Sunni.Saudi Arabia is the state that has had the most recent go at something approaching regional hegemony. It has employed military force outside its borders to prop up an unpopular regime in Bahrain and, on a much larger scale, to try to impose its will on Yemen through a highly destructive air war. That attempt failed, and Riyadh evidently has come to realize that its security is better served through accommodation rather than a quest for domination.Nor is there anything in the region like the difference, in terms of values and interests, that there was in 1940s Europe between Western democracies and Soviet satellite dictatorships. The Gulf Arab states are absolute monarchies. The only thing in those states that sounds close to democracy is a mostly elected National Assembly in Kuwait, but whenever that body gets too noisy and difficult to suit the ruling regime, the emir simply dissolves it.Despite these circumstances, the Biden administration is extending security guarantees to Gulf states, most recently by signing a Comprehensive Security Integration and Prosperity Agreement with Bahrain. The agreement commits the United States, "in the event of external aggression or the threat of external aggression" against Bahrain, to "immediately meet at the most senior levels to determine additional defense needs and to develop and implement appropriate defense and deterrent responses as decided upon by the Parties, including in the economic, military, and/or political realms."An anonymous administration official took pains to point out that the agreement is not a treaty and therefore does not need approval by the U.S. Senate. But apparently seeking to have it both ways, the official also stated that the agreement is "legally binding."No effort was made to identify what external aggression the parties have in mind. Iran, of course, is the state that automatically gets mentioned as a supposed threat. But the image of Iran mustering a D-Day-like invasion fleet and crossing the gulf to conduct an amphibious invasion of Bahrain is so fanciful as to be absurd (whether or not U.S. warships were in the gulf).Bahrain certainly has had its differences with Iran, probably at least as much as does any other member of the Gulf Cooperation Council. Historical baggage in the relationship includes an old Iranian claim to Bahrain as the "14th province" of Iran, but in recent decades Iran has not tried to act on any such claim. The situation is quite unlike, say, the one involving Taiwan, in which China constantly declares to the world that it considers the island a part of China and periodically uses military saber-rattling to advertise the possibility of an invasion.To the extent the regime in Bahrain faces a security threat, it involves not external aggression but instead internal strife stemming from an unpopular Sunni regime repressing a largely Shia population. The Saudi military intervention in Bahrain in 2011 was intended to help the Bahraini regime suppress an Arab Spring-era popular uprising.The regime oppression and popular discontent continue. This year, Bahraini prisoners conducted a months-long hunger strike to protest harsh conditions in the prison. The hunger strike was suspended when the regime, on the eve of crown prince's trip to Washington to sign the new security agreement, eased some of the conditions. But Bahrain remains a serious violator of human rights.The unlikelihood of any external aggression against Bahrain means the clause in the new agreement that dictates the response to such aggression probably will not be invoked. The disadvantages of the agreement lie principally in two other areas. One involves getting more deeply in bed with an oppressive regime, with everything that implies regarding the U.S. image among, and relations with, the Bahraini population and Shia generally, among others. Many external and internal critics of Bahrain are reportedly angered and disappointed by the agreement. The director of the Britain-based Bahrain Institute for Rights and Democracy said that Bahraini authorities would interpret the agreement as a "green light" to increase political repression.The other main ill consequence of the agreement is that it runs counter to and undercuts a beneficial trend toward reducing international tensions in the Persian Gulf region. Bahrain's fellow GCC members have all been moving in the direction of warmer, less confrontational, relations with Iran. Kuwait and Oman have long had businesslike relations with Tehran and have at times served as diplomatic intermediaries for others. Similarly with Qatar, which shares with Iran exploitation of a huge gas field. Meanwhile, the United Arab Emirates has been improving its relations with Tehran, and this month Saudi Arabia and Iran exchanged ambassadors as implementation of their agreement earlier this year to restore diplomatic relations.The issue of confrontation versus rapprochement with Iran gets into the larger game that the Biden administration is playing and of which the Bahrain agreement is only a part. Secretary of State Antony Blinken said during the signing ceremony, "We're looking forward to using this agreement as a framework for additional countries that may wish to join us in strengthening regional stability, economic cooperation and technological innovation."The additional country the administration clearly has most in mind is Saudi Arabia, which has identified a security pact with the United States as part of the price it is demanding in return for upgrading its already significant relationship with Israel to full diplomatic relations. The administration evidently hopes the agreement with Bahrain can be a model for the kind of pact that would satisfy the Saudi demand while bypassing likely opposition on Capitol Hill.Despite the effort the administration is putting into brokering an agreement to upgrade relations between Israel and Saudi Arabia, it still has not explained how any such agreement would serve either U.S. interests or the cause of peace and stability in the Middle East. In fact, it would do neither, and instead would only prolong and even increase confrontation and instability in the region. To understand why, note the principal Israeli objectives in seeking exchanges of embassies and ambassadors with the Persian Gulf Arab states, with which it is not at war.One objective is to intensify and institutionalize confrontation with, and fear and loathing of, Iran, thereby keeping it as a bête noire that can be blamed for all problems in the region and divert international attention from any problems that involve Israel's conduct. This means more, not less, tension and risk of escalation in the Persian Gulf region. And that is even before considering more of the Saudi regime's price for upgrading relations with the Israelis, including more unrestricted arms sales and help with a Saudi nuclear program.The other Israeli objective is to demonstrate that Israel can enjoy normal relations with regional states while continuing its occupation of Palestinian-inhabited territory. Far from being a "peace" agreement, an upgrading of relations with Saudi Arabia — like the earlier upgrading with Bahrain, Morocco, and the UAE — would be about Israel not making peace with the Palestinians.Given the extreme right-wing nature of the Israeli government, led by a prime minister determined to keep his coalition intact and keep himself away from prosecution for corruption, any gesture toward the Palestinians that Riyadh and Washington could wring out of Israel would be little more than that — a gesture. It is inconceivable that the current Israeli government would do anything substantial that would bring closer a Palestinian state or any other resolution of the Israeli-Palestinian conflict.In short, the administration's project of buying an upgrade of Arab relations with Israel is not justified. And thus, neither is the agreement with Bahrain that is one part of that project.
This dissertation examines the political tensions between metropolitan planning and immigrant incorporation in Miami over the past 50 years. I develop a planning history encompassing the transformation of metropolitan planning in Dade County from the early 1960's to the post-Cuban period in contemporary times. By combining the historical analysis of planning documents, data from interviews with different actors shaping planning practice - metropolitan planners, community development practitioners, residents and artists - and participant observations of charrettes and grassroots mobilizations of local residents, I analyze how immigrant empowerment influenced the work of metropolitan planners and currently yields political practices through the deployment of discourses that uphold cultural production as a place-making strategy. By developing the concept of spatial politics, I argue that an analysis of urban space is crucial to understand immigrant incorporation and empowerment in American Cities. I define spatial politics as the practices and tactics carried out by social groups to achieve political empowerment in the City. By tracing the effects of immigration in the history of metropolitan planning in Miami, I consider how spatial politics is exemplified by linkages between planning, community development, and political mobilizations carried out by social groups competing for political control in an urban context transformed by the status of immigrants as the social majority. In Chapter One, I introduce the physical context of metropolitan Miami. I provide a mapping of Miami's urban geography, government structure and socio-demographic composition. I continue by developing the narrative of a participant observation based on a contentious policy measure voted upon in 2010 that aimed to give control of planning decisions to local community groups: Amendment Four. The Amendment Four debate illustrates the underlying tensions of Miami's urban politics as it is defined by claims and counter-claims defined by ethnicity and the experience of immigration. I continue by explaining the need to explore the relationship between immigrant incorporation and urban planning through an analytical lens that considers the empowerment of immigrant groups. In Chapter Two I draw on archival evidence from Dade County's Department of Planning and Zoning and carry out a review of Miami's architectural, urban design and urban history literature to develop a history of metropolitan planning in Dade County. I argue that Miami's urban historiography has mostly emphasized developers, architects and entrepreneurs as the main actors of urban transformation. Due to this tendency, the relationship between social history, immigration and planning has remained mostly unexplored. By considering the work of metropolitan planners from the introduction of the "Home Rule" Charter and the Two-tier System of governance through the development of Miami's first set of comprehensive development master plans, I analyze how demographic change and immigrant influx were important factors in planning practice. From its inception, metropolitan planning was envisioned as a tool for regional management in behalf of the public interest. Its goal was to facilitate the management and distribution of resources through a centralized system of government exemplified by two tiers; an upper tier for regional issues and a lower tier for local issues. The two-tier governance structure, however, led to the political under-representation of residents of unincorporated areas, who did not have the direct representation of municipal representatives. This condition would have consequences in the following decades as demographic growth and immigrant political empowerment transformed the city's political status quo. The demographic growth of Hispanics resulting from immigration led to the political empowerment of Cuban Americans during the 1980's. In Chapter Three, I explore this particular period by combining archival evidences from Dade County's Department of Planning and Zoning, interviews with retired planners and practicing community development specialists, spatial analysis of demographic data, and a review of civil rights legal history. I consider how the work of metropolitan planners was influenced by the electoral empowerment of Cuban Americans at the municipal and county levels. I begin by reviewing of the existing literature on Cuban American incorporation in Miami to argue that it has remained a-spatial. The political, economic and cultural tensions that affect urban space have not been considered in the incorporation of Cuban Americans. I continue by arguing for the consideration of Cuban American spatial politics through three phases - crisis, community development and empowerment - and four types of practices - planning, electoral, discursive, and allied. During the refugee crisis of the Mariel Boatlift, metropolitan planners produced demographic data that facilitated the planning agenda of a burgeoning Cuban American community development system focused on public policy, economic development and housing. This planning apparatus facilitated the concentration of electoral voting blocs in Miami's ethnic enclave of Little Havana, which mobilized to elect Cuban Americans at the municipal and county levels by generating discourses upholding the positive economic contributions of Cuban Americans in Miami. A decade after the Mariel Boatlift the demographic changes brought forth by crisis and continuing immigration led Cuban American and African Americans to ally and join suit against Dade County in the Meek v. Metropolitan Dade County lawsuit. This coalition argued for a change in the composition and number of county commission seats given the socio-demographic make up of Dade County. The lawsuit's decision changed the numbers and re-drew commission district boundaries, establishing a new political order in Miami based on minority power. Metropolitan planners were protagonists in this process by providing demographic data and mapping alternatives for the new commission districts. In Chapter Four I connect archival data from the Dade County Planning Department and the Miami Herald - Miami's most prominent news daily - with interviews of retired planning practitioners to consider how communities of interest countered the empowerment of Cuban Americans. Beginning in 1991 with the municipality of Key Biscayne, a wave of grassroots incorporation efforts led by ultra-local neighborhood groups swept throughout unincorporated Dade County. These mobilizations were based on the perception of donor communities that metropolitan government was inefficient inadequately used taxes for the local service provisions of recipient communities - residents in unincorporated Dade County. Miami's Cuban American community considered the rebellion of municipal incorporations a backlash to their political gains. Fearing the prospect of political and economic fragmentation, metropolitan planners attempted to resolve the problem of political under-representation and economic imbalance embedded in the Two-Tier system by establishimg community councils. Community councils were envisioned as units of local government that would to bring government closer to the people by giving local residents control over zoning issues and budgetary decisions. Nevertheless, community councils became training grounds for ethnic leadership across unincorporated Dade County. As the decade of the 1990's ended the evolving process of spatial politics was defined by a new political geography exemplified by newly minted municipalities. In Chapter Five I turn to Miami's recent history to consider how the practices of cultural producers- developers, artists, art collectors, and community development specialists - offer a new field of spatial politics. I carry out participant observations between two sites - the District of Wynwood in the City of Miami and the Municipality of Opa-Locka in northwest Dade County - to explore how art is used as a tool of urban revitalization through the deployment of collective and individual discourses formed by notions of community, identity and multiculturalism. I develop the first part of this analysis in the art district of Wynwood where I consider the collective mobilizations of urban developers, gallery owners, artists and art collectors against big development as well as the individual practices of artists who negotiate their immigrant identity to access resources and social capital in Wynwood's artistic milieu. I continue by turning to Opa-Locka's, where a robust community development system led by African Americans uses a discourse of pan-african multiculturalism to revitalize impoverished areas of the municipality. I finalize the dissertation by providing a brief call for the need to consider the figure of the empowered immigrant to re-evaluate the role of urban planning in immigration debates. Urban planning practice has traditionally been defined by an assimilationist ideology underlined by the imperative of adaptation and incorporation into the mainstream of society. Because of this undercurrent, the political agency of immigrants in American cities remains under-studied and bound by a framework of identity politics, cultural rights, and national citizenship. The case of spatial politics in metropolitan Miami, however, offers an example of the urban citizenship that organized immigrant groups can develop through the claim, control and transformation of urban space.
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A recent musing about Louisiana population loss contains a lot bathos, signifying the difficulty, if not unwillingness, that the state's leftist institutions have in accepting what's plain to everybody else.
Last week, the Baton Rouge Advocate ran a piece about the latest 2023 census numbers, which show most Louisiana parishes lost population. The state as a whole lost over 14,000 people in 2023, bring the total loss from compared to 2015 to nearly 120,000 even as the country as a whole, and most states, grew in numbers. In fact, the state's 0.31 percent loss trailed in percentage terms only New York, and of the seven states that did lose population, four were among the largest blue states, with purple Pennsylvania barely slipping and only West Virigina among red states joining Louisiana.
Only Ascension, Beauregard, Bossier, Calcasieu, De Soto, East Feliciana, Iberville, Lafayette, Livingston, St. Bernard, St. Tammany, Tangipahoa, Vermillion, and West Baton Rouge gained – a few barely – and none over one percent. Metropolitan statistical areas were a mixed bag: energy-intensive areas Lafayette and Lake Charles and northshore Hamond and Slidell-Covington-Mandeville, plus Baton Rouge eked out gains but Shreveport-Bossier City, Monroe, Alexandria, Houma-Bayou Cane-Thibodaux, and New Orleans-Metairie shrunk. In fact, New Orleans led the country in MSA slumping at 1.15 percent, while Houma was fifth worst at 0.85 percent, Alexandria 16th worst at 0.60 percent, Shreveport 36th worst at 0.43 percent, and Monroe 46th worst at 0.34 percent. Hammond's 0.92 percent growth was best in the state and 92nd best nationwide.
Louisiana's rural areas fared even worse than its urban, while overall suburban areas held their own. That 50 parishes lost population flummoxed the Advocate, which went on an extensive expedition in search of explanations why since the 2020 census this had happened.
Natural disasters clearly had a role, but this masked some notable divergences. For example, Lake Charles was coming back from its travails, but Houma wasn't. And obviously a lot of places hadn't had adverse weather events strike them in the past three years.
So, setting aside idiosyncratic elements, it had to be policy, and to her credit Alison Plyer, the longtime chief demographer of New Orleans' Data Center, hit upon that when queried by the reporter. But, as students will tend to do in answering essay questions, they may guess correctly right answer but provide the wrong reasons to explain it.
Plyer fell victim to this in two ways, although one was only a partial bogey. She observed the poorer health statistics reflected by Louisianans compared to almost every other state, which would lead to earlier deaths offsetting births. Set aside, of course, that this is a temporary effect; changes in cohort life spans would influence extremely marginally overall population so long as the birth cohorts remained constant, so an ongoing fall caused by shorter lifespans would make sense only in the context of a sudden drop in life expectancy that isn't occurring (even if a relatively rapid one such as during the Wuhan coronavirus pandemic happens, it also happened elsewhere, so relative change among states would be extremely marginal).
Yet that shouldn't be happening in Louisiana, using the left's assumptions, because Medicaid expansion! Now almost eight years old, that was supposed to provide all sorts of additional health care people were missing to improve their lives. In reality, a large minority of its new clients years ago simply dropped their private insurance (or their employers did it when expansion rolled out) to get a new freebie, so it's not like they didn't have health care insurance already. If, of course, they could access Medicaid, with its limited providers and a lowest common denominator approach that degraded the quality of care. And while you can throw health care at people, you can't make them live healthy lives that would decrease their health care usage. So, for the extra $450 million or so a year Louisiana taxpayers pony up to subsidize other people's health care, there's very little bang for the buck or explanatory power for population loss (if anything, hanging out a new benefit not available in nearly all of the fastest-growing states should attract residents).
But Plyer also made a very ignorant statement. Not her observation that higher educational attainment helps to drive population growth, but that state taxpayer subsidization falling a third since 2008 on a per higher education student basis indicates that Louisiana spent less money on tertiary education. In fact, in fiscal year 2008 $2.766 billion for 201,557 students was budgeted for higher education or $13,723 per student, while in FY 2024 that will be $3.453 billion for 217,618 students or $15,867 per student, an increase of 15.6 percent. The hoary and tired contention that Louisiana has "disinvested" in higher education is an exhausted myth.
Yes, policy is the explanation, but not derived from the blind alleys in the article. It's very simple: the cause is Democrat Gov. John Bel Edwards' big spending, tax raising, benefit boosting (such as Medicaid expansion), social justice pandering regime, insufficiently resisted by a Republican Legislature short on leadership that only deigned to rein in Edwards' worst attempted excesses. It discouraged producers from producing, if not their staying in the state, and encouraged wasteful spending, criminal coddling, and more people jumping on the wagon. It not only led to depopulation, but fewer jobs than when he took office, anemic personal income growth that barely outpaced inflation, crime rates heading higher at an above average pace, and a coarsening culture that pandered to ideological special interests.
And, of course, it was the three central cities with Democrat mayors and solid Democrat majorities on their city councils – New Orleans, Shreveport (although it now has a GOP mayor), and Alexandria – which were among the worst performing local jurisdictions. However, notice how Lafayette and Lake Charles, run by Republicans, bucked the trend.
Those shortcomings are the wages of liberalism and are the kinds of things that drive people away – but leftist institutions aren't going to admit that and will try to find any lame excuse to deflect from that. What's obvious to everybody else they refuse to see, which makes the musings in that article largely irrelevant, if not entirely counterproductive to reversing the state's depopulation trend.
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The revolutionary violence that swept Kyiv's Maidan Square on the night of February 21, 2014 unleashed the forces of Ukrainian nationalism and, ultimately, Russian revanchism, and resulted in, among other things, the first full-scale land war in Europe since 1945.President Volodymyr Zelensky has called the Maidan the "first victory" in Ukraine's fight for independence from Russia. Yet too often lost in the tributes to Ukraine's 'Revolution of Dignity' are two simple, though ramifying, questions: What was the Maidan really about? And did things have to turn out this way?Revisiting the events of that time may help us more fully understand how we arrived at this fateful moment in world affairs.So, what precipitated the Maidan Revolution?In November 2013, Ukrainian President Victor Yanukovych rejected the terms of the European Union Association Agreement in favor of a $15 billion credit agreement offered by the Russian Federation. Many in the western part of Ukraine had supported the EU deal, as it would have, in their view, secured Ukraine's future within Europe.But, as the Europeans, Americans, Ukrainians and Russians knew full well, the association agreement with Brussels wasn't merely a trade deal. Section 2.3 of the EU-Ukraine association agenda would have required the signatories to:"...take measures to foster military cooperation and cooperation of technical character between the EU and Ukraine [and] encourage and facilitate direct cooperation on concrete activities, jointly identified by both sides, between relevant Ukrainian institutions and CFSP/CSDP agencies and bodies such as the European Defence Agency, the European Union Institute for Security Studies, the European Union Satellite Centre and the European Security and Defence College."In other words, the trade deal also included the encouragement of military interoperability with forces viewed, rightly or wrongly, by the Russian government as a threat to Russian national security.In addition, the EU association agenda required Ukraine to put up barriers to trade with Russia. An alternative proposal put forward by Romano Prodi (former Italian Prime Minister and EU Commission president) would have allowed Ukraine to trade with both Russia and the EU but was rejected by Brussels.Yanukovych's rejection of the EU agreement brought thousands of protesters to Kyiv's Independence (Maidan) Square. Yet policy disagreements over issues of trade and national security can and are routinely adjudicated via democratic procedures, as they are in the U.S. and Europe. And such an adjudication was eminently possible, even as late as the morning of February 21, 2014, when a deal brokered by Russia and the EU was struck between Yanukovych and the Ukrainian opposition that included a revision of Ukraine's constitution, the creation of a unity government, and an early presidential election to be held 10 months later in December 2014.But on the night of February 21, Yanukovych fled, and a new government was installed by voluntarist rather than democratic means. The immediate post-Maidan government included the far-right Svoboda Party, whose members, according to a contemporaneous Reuters report, held "five senior roles in Ukraine's new government including the post of deputy prime minister."Edmund Wilson once wrote that "it is all too easy to idealize a social upheaval which takes place in some other country than one's own." And that was a trap into which the Obama administration — along with almost the entirety of the American media, intelligentsia and think tank world — fell in the immediate aftermath of the Maidan.It would be fair of critics of this view (and there are many) to ask: What were their alternatives to the Obama administration's support for the Maidan and Kyiv's post-revolutionary government?Mr. Obama might have said "A deal was struck. Stick to it." This would have required a degree of statesmanship unusual to any American president. But, as Eurasia Group president Ian Bremmer observed only a month later, "...there was a deal that was cut with the European foreign ministers. That deal was abrogated and the Americans were very happy to jump on that immediately in ways that would have been completely unacceptable to anyone in the U.S. administration if we had been on the other side."And so, the U.S. lent its support to the post-Maidan government (and the Anti-Terrorist Operation, or ATO, launched in April 2014) against the largely, but of course far from entirely, indigenous uprising in the Donbas. Thus began the first phase of the war, which lasted until the evening of February 24, 2022 and cost 14,000 dead and 1.5 million refugees.In addition to the ATO, Kyiv also pursued a policy of decommunization in the east (later cited by Putin as among his many grievances with post-Maidan Kyiv) and repeatedly refused to implement the Minsk Accords. As a former U.S. Ambassador to the USSR, Jack F. Matlock, noted in Responsible Statecraft, "The war might have been prevented — probably would have been prevented — if Ukraine had been willing to abide by the Minsk agreement, recognize the Donbas as an autonomous entity within Ukraine, avoid NATO military advisors, and pledge not to enter NATO."The second phase of the war opened on the evening of February 24, 2022, as some 190,000 Russian troops invaded Ukraine. The costs to Ukraine have been staggering.The World Economic Forum recently estimated that the cost of Ukrainian reconstruction will reach $1 trillion. Still more, "Approximately 20% of the country's farmland has been wrecked and 30% of land either littered with landmines or unexploded ordnance." Casualty estimates are known to be among the most closely held state secrets during wartime, but some, like former Ukraine prosecutor general Yuriy Lutsenko, have estimated Ukraine suffered a combined 500,000 dead and wounded in its war with Russia. Meanwhile, the population of Ukraine has plummeted from 45.5 million in 2013 to an estimated 37 million today.Looking back, the warnings issued by a small minority in the winter of 2014, including, but not limited to: the present authors; Professor Stephen F. Cohen; The Quincy Institute's Anatol Lieven; Ambassador Jack Matlock; Professor John J. Mearsheimer; and others were dismissed by the Obama administration, policymakers, the media and the most influential think tanks in Washington. Yet the effort to wrest Ukraine into the West's orbit via revolutionary violence, despite the objections of fully a third of that country, has been nothing short of catastrophic.
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The House returned to session this week after the summer recess and only has until the end of the month — two weeks — to pass the 12 funding bills necessary to avoid a government shutdown. In lieu of a long-term spending bill, the White House has urged lawmakers to pass a continuing resolution, a stopgap measure which would maintain current funding levels until a larger agreement is reached. In addition to the money needed to keep the government running, President Joe Biden's $25 billion supplemental spending request for Ukraine also hangs in the balance. The House Freedom Caucus, the roughly 50-member bloc of Republicans, has voiced strong opposition to a stopgap measure. In August, the group released a list of demands that would be necessary for them to approve the spending bills on the table. Included in the group's statement from last month — which required the support of 80 percent of its members — is a rejection of "any blank check for Ukraine in any supplemental appropriations bill."Meanwhile, the Biden administration and Senate Republican leadership have endorsed legislation that ties Ukraine-related assistance with increased disaster relief funding in an emergency spending package. Last Thursday, Punchbowl News reported that McCarthy was considering attaching the disaster relief to a continuing resolution while omitting aid to Ukraine from the short-term spending bill, setting up a potential showdown with the White House and Senate. McCarthy has sent mixed signals about his position on Ukraine aid since saying that there would be no "blank check" for Kyiv prior to ascending to the speakership. By deciding to separate Ukraine aid from the stopgap funding bill and reportedly instead tying it to controversial immigration policies, McCarthy has leaned closer to the right flank of his party on this question. This maneuver may open the door for more debate over funding for Ukraine, though the group is not necessarily in agreement over what precisely "no blank check" means. A spokesperson for freshman Rep. Anna Paulina Luna (R-Fla.), for example, told Responsible Statecraft in an email that the congresswoman does not and never will support any aid package to Ukraine. Other Republicans who are not formally a part of the Freedom Caucus, have made similar statements. Prior to the midterm elections, Rep. Marjorie Taylor Greene (R-Ga.) said that if the GOP were to win the House, "not another penny" would go to Ukraine. And Rep. Matt Gaetz (R-Fla.) has introduced legislation that would cut off all funding to Kyiv. Others have called for the conditioning of aid. Rep. Andy Harris (R-Md.), one member of the Freedom Caucus who in the past consistently supported unconditional support for Kyiv, has changed his tune in response to the stalled counteroffensive. "I'll be blunt, it's failed," Harris said at a town hall meeting last month. "I'm not sure it's winnable anymore." Asked in an interview following the town hall about what this analysis meant for his support for the next tranche of funding, Harris said, "If there is humanitarian monies, nonmilitary monies, or military monies without an inspector general, I'm not supporting it."Rep. Chip Roy (R-Texas) expressed hesitancy about whether and when it was worth it to pass a funding measure at this point in time. "Why are we talking about Ukraine supplemental when we can't figure out how to fund our own operation of government to do what it's supposed to do?" he asked during a press gaggle on Monday morning. "I want to see what claim there is for actual success in Ukraine," he added. "And I want to know how every dollar that $113 billion is going to be spent. Come present that to me as a member of Congress, and then talk to me about" what future funding should look like. Rep. Warren Davidson (R-Ohio) earlier this year introduced an amendment to the NDAA that would have required the Biden administration to clearly define and assess its war strategy before Congress approved any more funding. The restriction would have only applied to the funds doled out in the NDAA each year.As RS's Kelley Vlahos reported at the time, "[r]ight now that includes several hundred million budgeted for the Ukraine Security Assistance Initiative (USAI), but would not impact the vast bulk of money that might be passed in a supplemental package." The amendment eventually failed, with a vote tally of 129-301. Now, Davidson, who has not voted in favor of any aid package to date, tells RS, "A blank check to Ukraine is off the table. There shouldn't be any consideration of future aid until the Biden administration provides Congress with a clear mission." Until then, Davidson says, he will continue to oppose any further aid. The looming debate could set up a clash between McCarthy and Senate Minority Leader Mitch McConnell (R-Ky.). McConnell has been a staunch supporter of Ukraine's effort. As a recent profile in Politico noted: "Just since McCarthy's debt ceiling deal at the end of May, which sent a chill through the ranks of Congress's defense hawks, McConnell has used eight speeches on the Senate floor and five news conferences to address the importance of supporting the Ukrainians."A number of other prominent Senate Republicans, including John Thune (R-S.D.), Thom Tillis (R-N.C.) — both members of McConnell's leadership team — and Lindsey Graham (R-S.C.) all expressed their disappointment at McCarthy's reported decision to keep Ukraine funding out of the continuing resolution. According to Punchbowl, Graham has been "trying to impress on House Republicans that pulling the plug on Ukraine would amount to 'creating chaos in the world' and rewarding Vladimir Putin."But, as the Washington Post reported earlier this week, tensions are continuing to grow among the GOP over how long Washington can continue to fund Ukraine, and some members of the GOP caucus have begun to worry that the effort can become another "forever war." Rep. Brian Mast (R-Fla.), a veteran of the war in Afghanistan, who one month after Russia's invasion released a statement strongly supporting the defense of Ukraine and sending aid to Kyiv, saying "America should always choose the side of democracy and freedom. I'll continue to make that choice every day that I represent you in Congress," now tells the Post that he will not support any further aid absent a clear strategy."I can support something, but I can't support nothing," he said. "That's how you get what happened in Afghanistan."
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In 2017, Republicans passed the Tax Cuts and Jobs Act, which cut taxes for the vast majority of Americans and simplified taxpaying by making modest reforms to, among other things, the system of itemized deductions. One of the most politically contentious reforms was a new $10,000 cap on the state and local tax (SALT) deduction. This revenue‐raising change was critical in offsetting the cost of the individual tax cuts, and without it, extending the tax cuts will be next to impossible. Politicians representing high‐income congressional districts in high‐tax states, such as California, New York, and Illinois, have since campaigned on repealing the SALT cap. This same group of legislators is threatening to derail the Republican's new economic tax package because it does not increase or eliminate the SALT cap. Democrats dealt with a similar dynamic on major legislation last year. As the 2025 expiration of the 2017 tax cuts draws closer, members of Congress need to remember that a simpler tax code with lower tax rates must also limit or repeal special interest provisions, such as the SALT deduction. It's much harder to cut tax rates without broadening the tax base. Below is a refresher on why the costs of the SALT cap are overstated and why the cap is good policy in its own right. Does the Cap Hurt? Estimates show that more than 95 percent of taxpayers benefited from a tax cut in 2018 or saw no change in their tax bill. This leaves a small minority of taxpayers who could have seen tax increases. Higher taxes for some is a predictable outcome of any reform that attempts to limit special interest tax provisions that provide large benefits to a few taxpayers at the expense of others. However, the problem of higher taxes due to the SALT cap is often overstated. In the hardest‐hit congressional districts in New York and California, with the largest share of taxpayers with estimated tax increases, 88 percent of taxpayers benefited from a tax cut or saw no change. So why the disconnect? Even higher‐income taxpayers who face the new SALT limit likely saw a tax cut for three reasons. First, the tax law doubled the standard deduction, so many people who previously itemized their taxes now take the larger standard deduction instead. Second, tax rates were lowered for people at all income levels. The SALT cap increased some people's taxable income, but lower tax rates mean most people still come out paying less in total taxes. Third, the 2017 law raised the exemption for the alternative minimum tax (AMT), which denied 5 million higher‐income AMT‐paying taxpayers any SALT deduction. The AMT is a parallel tax system that generally applies to taxpayers with large deductions and certain types of income, requiring them to calculate their taxes twice and pay whichever tax is higher. For these taxpayers, the SALT deduction increased from zero to $10,000. Why Cap SALT? The SALT cap and other limits on itemized deductions make tax cuts possible, simplify taxpaying, and reduce subsidies for high‐income taxpayers and state governments. Capping the SALT deduction is a crucial ingredient in the classic tax reform recipe of lower tax rates, offset with a broader tax base. The $10,000 SALT cap and other limits on itemized deductions raised $668 billion over ten years, one of the largest individual tax changes used to pay for lower tax rates. Without the SALT cap and other revenue‐raising components of the 2017 compromise, the old tax rules will snap back in 2026, bringing back the old AMT, higher marginal tax rates, and smaller standard deduction. This is the counterfactual; it is not an option to eliminate the SALT cap in isolation. Without limits on itemized deductions, the rest of the tax cuts are unsustainable. Full SALT deduction for higher tax rates is a bad trade for almost all taxpayers—even those in high‐income coastal states. The SALT cap also simplified taxpaying. The tax code offers taxpayers the choice of taking a flat standard deduction ($27,700 for a family in 2023) or the sum of a list of itemized deductions for specific expenses, including mortgage interest, state and local taxes, and charitable giving. In 2017, 30 percent of taxpayers used the more complicated itemized system. After Congress capped the SALT deduction, curtailed other itemized deductions, and doubled the standard deduction, 9.5 percent of taxpayers itemized their taxes. By one estimate, this saves taxpayers about 100 million hours of time that they would have spent filing their more complicated tax returns. In addition to simplifying and cutting taxes, capping the SALT deduction was a good governance reform. The SALT deduction is a subsidy for high‐income taxpayers in high‐tax states, paid for by the rest of Americans. It created perverse incentives that limited the cost to states for increasing their taxes because higher‐income taxpayers could write off the tax on their federal return. As I've written elsewhere, before the 2017 cap, "the average millionaire living in New York or California deducted more than $450,000 worth of SALT; the average millionaire in Texas deducted only $50,000 and therefore paid close to $180,000 more per year in federal taxes." With an uncapped SALT deduction, middle‐class taxpayers are forced to subsidize millionaires who could use the SALT deduction to write off hundreds of thousands of dollars from their federal taxes. Without the cap, taxpayers with identical incomes pay different amounts in federal taxes based entirely on their state of residency. The new federal tax code cut taxes for most taxpayers and flipped the incentives for state governments so that inefficiently high state taxes are no longer subsidized by taxpayers in more responsible locals. A Path Forward The SALT deduction is still distorting tax policy even in its limited form. For example, the poorly conceived temporary $4,000 bonus deduction proposed in the Tax Cuts for Working Families Act, part of the Republican economic tax package, is the result of SALT politics. The proposal attempts to give additional tax relief to taxpayers concerned by the SALT cap. As initially proposed by House Republicans in the lead‐up to 2017, the correct policy is to repeal the SALT deduction entirely. The $10,000 cap was a political compromise necessary to get enough votes for the bill. Raising or lifting the cap significantly reduces revenue, making it harder to extend or expand the tax cuts when they expire at the end of 2025.
This thesis proposes to widen the understanding of corporate tax avoidance determinants', and its economic consequences by using a large sample of firms from 39 countries. We relied on (Atwood et al. 2012) measure of corporate tax avoidance that become a benchmark for many tax avoidance studies. Particularly, we study in the first essay how financial reporting quality affects corporate tax avoidance. Our results show that greater earnings quality reduces corporate tax avoidance. This finding is consistent with the agency theory perspective. Furthermore, we build on the existing literature and test whether the strength of the legal institutional environment affects the relationship between earnings quality and corporate tax avoidance. Our results show that the association between earnings quality and corporate tax avoidance is stronger in countries with higher levels of legal institutions.Secondly, the purpose of the second essay is to shed the light on the relation between corporate tax avoidance, and investment inefficiency in a multi-country design. we find that corporate tax avoidance is positively associated with suboptimal investments. This result supports the agency perspective and suggests that tax avoidance activities lead to a resource allocation problem. Particularly, the positive effect of corporate tax avoidance is due to the underinvestment problem suggesting that firms engaging in tax saving activities suffer from exacerbated information asymmetry issues leading them to underinvest. More importantly, the results show that the relationship between tax avoidance and investment inefficiency was magnified on account of the global financial crisis. We also find that firm and country-level institutional characteristics affect the relation between corporate tax avoidance activities and investment inefficiency. Specifically, the positive effect of tax avoidance on investment inefficiency is less prevalent in highly financial reporting quality firms. Moreover, investor protection mitigates the positive effect of tax avoidance practices on suboptimal investments. However, in the GFC period, investor protection loses its role to enforce and protect minority shareholders rights'.Finally, in the third essay, we investigate whether corporate tax avoidance affects the value of excess cash. Additionally, this study analyzes the effect of some macroeconomics factors such as, legal institutions and economic policy uncertainty (EPU) on this relationship. Our findings lend credence to the idea that corporate tax avoidance could increase the value destruction associated with cash holdings suggesting, that investors sanction the value of cash hold by firms that avoiding higher taxes. This study extends the current literature that shows that corporate cash policy is influenced by country-level macro settings. Our results reveal that economic policy uncertainty hampers the discount in the value of excess cash, particularly, an uncertain period, investors will underestimate any negative reputational practices and are less likely to sanction the misuse of corporate resources made by managers. Moreover, we show that corporate tax avoidance has a negative impact on the value of cash only for firms which operated in countries with stronger institutional quality. ; Cette thèse propose trois essais dont l'objectif est d'élargir la compréhension des déterminants de l'évasion fiscale des entreprises et de ses conséquences économiques en utilisant un large échantillon d'entreprises issu de 39 pays. Nous nous sommes appuyés sur la mesure de l'évasion fiscale des entreprises de (Atwood et al. 2012) qui est devenue une référence pour de nombreuses études internationales sur l'évasion fiscale. En particulier, nous étudions dans le premier essai comment la qualité de l'information financière affecte l'évasion fiscale des entreprises. Nos résultats montrent qu'une plus grande qualité des bénéfices réduit l'évasion fiscale des entreprises. Cette conclusion est cohérente avec la théorie de l'agence. En outre, nous nous appuyons sur la littérature existante pour vérifier si la force de l'environnement institutionnel affecte la relation entre la qualité des bénéfices et l'évasion fiscale des entreprises. Nos résultats montrent que l'association entre la qualité des bénéfices et l'évasion fiscale des entreprises est plus forte dans les pays où le niveau des institutions juridiques est plus élevé.L'objectif du deuxième essai est de mettre en exergue la relation entre l'évasion fiscale et l'inefficacité de l'investissement dans un modèle multi-pays. Nous constatons que l'évasion fiscale des entreprises est positivement associée à des investissements sous-optimaux. Ce résultat soutient la perspective de l'agence et suggère que les activités d'évasion fiscale conduisent à un problème d'allocation des ressources. En particulier, l'effet positif de l'évasion fiscale des entreprises est dû au problème de sous-investissement, ce qui suggère que les entreprises qui s'engagent dans des activités d'économie d'impôt souffrent de problèmes d'asymétrie d'information exacerbés qui les conduisent à sous-investir. Plus important encore, les résultats montrent que la relation entre l'évasion fiscale et l'inefficacité de l'investissement a été amplifiée en raison de la crise financière mondiale. Plus précisément, l'effet positif de l'évasion fiscale sur l'inefficience de l'investissement est moins important dans les entreprises dont la qualité de l'information financière est élevée. En outre, la protection des investisseurs atténue l'effet positif des pratiques d'évasion fiscale sur les investissements sous-optimaux. Cependant, au cours de la période de la récente crise financière de 2008 (GFC), les évidences empiriques prouvent que la protection des investisseurs perd son rôle de mise en application et de protection des droits des actionnaires minoritaires.Enfin, dans le troisième essai, nous cherchons à savoir si l'évasion fiscale affecte l'excès de valeur des liquidités. En outre, cette étude a été consacrée à l'analyse de l'effet de certains facteurs macroéconomiques tels que les institutions juridiques et l'incertitude politique économique (EPU) sur cette relation. Nos résultats accréditent l'idée que l'évasion fiscale pourrait augmenter la destruction de valeur associée aux liquidités, suggérant que les investisseurs sanctionnent la valeur des liquidités détenues par les entreprises qui évitent les impôts. Cette étude élargit la littérature actuelle qui montre que la politique de trésorerie des entreprises est influencée par les paramètres macroéconomiques. Nos résultats révèlent que l'incertitude de la politique économique entrave l'actualisation de la valeur des liquidités excédentaires, en particulier, en période d'incertitude, les investisseurs sous-estiment les pratiques négatives en matière de réputation et sont moins susceptibles de sanctionner la mauvaise utilisation des ressources de l'entreprise par les dirigeants. De plus, nous montrons que l'évasion fiscale a un impact négatif sur la valeur des liquidités uniquement pour les entreprises qui opèrent dans des pays où la qualité institutionnelle est plus forte.
Im Zentrum der Arbeit steht die Untersuchung der Konzepte Trauma und Zuhause in den Romanen der afroamerikanischen Schriftstellerin und Nobelpreisträgerin Toni Morrison. Die Verbindung des psychologischen Traumasymptoms mit dem geographischen und phenomenologischen Begriff des Zuhauses wird besonders deutlich in Morrisons Trilogie bestehend aus den Romanen Beloved, Jazz und Paradise. Morrisons geht davon aus, dass die Schaffung eines Zuhauses, sei es auf persönlicher oder nationaler Ebene, unmittelbar an die Kenntnis seiner Geschichte geknüpft ist. Die Kenntnis der räumlichen Koordinaten des Menschen ist sozusagen von der Kenntnis seiner historischen Koordinaten abhängig. Ausgehend von der Tatsache, dass die Geschichte der Afroamerikaner innerhalb der amerikanischen Geschichtsschreibung die längste Zeit vernachlässigt wurde, hat es sich Morrison zum Ziel gesetzt, eben diese Geschichte wiederzuentdecken, wiederzuerinnern und aus der afroamerikanischen Perspektive heraus, wiederzuschreiben. Die hier untersuchte historiographische Trilogie untersucht die nationale Identität der USA im Hinblick auf ihre afroamerikanische Minderheit und versucht eine Wiederherstellung des sozialen Gedächtnisses der ehemaligen Sklaven. Dabei umfasst sie die Geschichte der Afroamerikaner beginnend bei der ursprünglichen Entwurzelung der afrikanischen Gefangenen von ihrer Heimat in der Middle Passage, über Sklaverei, Reconstruction, Jim Crow und der jüngeren Geschichte der Harlem Renaissance bis hin zur Bürgerrechtsbewegung in den 70er Jahren des 20. Jahrhunderts. Somit stellen diese drei Romane eine eindringliche Neuverortung des afroamerikanischen Raumes innerhalb der amerikanischen historischen Landkarte dar. Die Romane sind dabei poetisch und politisch zugleich, denn Morrison nutzt ihr literarisches Talent, um den amerikanischen Raum als Ort afroamerikanischen Traumas abzubilden. Um die beiden Ebenen Psychologie/Trauma und Geographie/Raum konzeptionell zusammenzuführen, beginnt die Arbeit mit einer Vorstellung des theoretischen Rahmens. Eine Einordnung in den philosophischen Kontext der Begrifflichkeiten von Raum/Ort und Zeit verortet beide als primäre Kategorien des menschlichen Lebens. Unter Rückgriff auf postmoderne Theorien der Relativität von Raum und Zeit wird gezeigt, dass sowohl das Erlebnis von Raum als auch die Erfahrung von Zeit von den anderen Parametern des menschlichen Lebens abhängig sind, den wirtschaftlichen, politischen und sozialen Bedingungen der Existenz. Morrison geht auf diesen Umstand ein und zeigt in ihren Romanen, wie Orte und ihr Erleben Spiegelbilder der Psyche der traumatisierten Protagonisten darstellen. Die Suche der Protagonisten nach einem Zuhause ist begründet in einer buchstäblichen und metaphysischen Orientierungslosigkeit aufgrund der psychischen und geographischen Entwurzelung und der damit einhergehenden Löschung des kommunalen historischen und kulturellen Gedächtnisses im Zuge von Sklaverei und Unterdrückung. Das Fehlen von Heimat und Gemeinschaft resultiert aus einer metaphysischen Verlorenheit, einem Trauma, das sie von einer persönlichen und kommunalen Geschichte trennt. Nur durch eine Externalisierung der traumatischen Erinnerung finden sie ihre Wurzeln, gemeinsame Werte, eine Gemeinschaft und somit auch ein Zuhause. In der hier untersuchten Trilogie verwirft Morrison die Vorstellung eines reinen, homogenen Raumes in geographischer, kultureller und narrativer Hinsicht. Morrison befürwortet Räume, in denen verschiedene Bedeutungsebenen sich ergänzen und bereichern, anstatt einander auszuschließen. Die Räume, die bei Morrison zu Orten der Heimat und des Zuhauses werden, erlauben die Koexistenz einer Vielfalt gegenwärtiger und vergangener Diskurse, die Gleichzeitigkeit von Innerem und Äußerem und die Überlagerung individueller und gemeinschaftlicher Geschichte, so dass Ihre verschiedenen Bedeutungsebenen betrachtet und interpretiert werden können. ; In Beloved, Jazz and Paradise, Toni Morrison negotiates ways of individual and collective identity formation through figurations of space and trauma. In geographical spaces that are public and private, open and closed, inclusive and exclusive, space of the past and spaces of the present, Morrison writes discursive spaces in which to create individual and communal African American history and identity, based on the traumatic hi-stories at the core of the Black American experience: the Middle Passage, slavery, Jim Crow and the Civil Rights Movement, just to name a few. In the three novels, Toni Morrison subscribes to a postmodern notion of space and place, presenting it as relative to the individual- frame of mind. Places are used as metonymies for the protagonists" traumatized minds and their different ways of dealing with trauma. Trauma that is not worked through and transcended is presented by Morrison as impacting the protagonists- ability to fashion a home out of a vast and often hostile space. The physical and mental space of Morrison- protagonists is occupied by historical traumata that disables the protagonists to find a place in the present without revisiting the places of their troubled past. While this burdens their lives, it also opens up a historical and metahistorical discourse that allows the revision of mainstream historiography to include minority histories of oppression and trauma. Morrison reconfigures the American historical landscape by emphasizing the subjectivity of any history and offering alternatives to historical grand narratives through her historiographic metafiction. All three novels explore the possibility of reconciliation between past trauma and present life. Doing so requires Morrison to send her protagonists on strenuous journeys through time and space in order to visit the past trauma that keeps them from making a home in the here and now. The protagonists venture back to the primal scenes that bear major significance for their lives but have been suppressed for being too painful to remember. Their pain thus awakens anew, but out of it grow the possibility of a life in the present and the hope for a future. The pasts Morrison thus digs up serve as anchors to situate the African American place in the American historical landscape. Those primal places have a geographical as well as a historical and psychological quality, as places in Morrison- novels are often used as metonymies for the protagonists" traumatized minds, containing the memory of the traumatic past. By spatializing time, Morrison makes history accessible to a communal working through, thus countering the modernist impulse to treat memory as a private faculty embedded in the individual- psyche. This makes it difficult, for African Americans with individual recollections of slavery and racist oppression for example, to use traumatic memory as the basis for a common sense of identity. Morrison uses spatialized time as a forum to discover this basis, to allow for the establishment of a common historical bond. At the same time, she warns against instrumentalizing a common history to exclude those who do not share it. Any history, for Morrison, should be open and flexible enough to accommodate different perspectives. Essentially, Morrison suggests that western historiography is a discursive construct. By allowing, in all three novels, a polyphonic weaving of different equal histories to destablize a single, authoritative, hegemonic historiography, Morrison gives African Americans the power to construct her own past, her own present, and thereby claim back her identity. Moreover, Morrison destabilizes the duality of private space and public space that has long served to distinguish subjective individual memory from objective communal history and thus to legitimize certain accounts of history at the expense of others. The gendered as well as the racial other, by virtue of being excluded from the public sphere, have been excluded from their own historicization. By opening up the private sphere of personal trauma and loss, Morrison spatializes personal memory in a way that it forms a parallel public sphere in which African Americans may negotiate their historicity, move out of the timelessness of the private into the historicized public. By opening up the traditionally private sphere of the home to the public and turning it into a deeply political place, Morrison redefines home in a way that it does not necessarily conform to the classic view of a closed-off shelter but rather a transient place with flexible boundaries that allows for the formation of liberated individual and communal identities out of (hi)stories of pain and trauma.
ÖZETAralarındaki coğrafi ve kültürel yakınlığa rağmen tarihten gelen bazı ön yargıların etkisi ile Türkiye ve Suriye arasında iyi komşuluk ilişkileri kurmak mümkün olmamıştır. Türkiye, Cumhuriyetin ilanından itibaren bütün komşuları ile "Yurtta Sulh, Cihanda Sulh" parolası esasına dayanan politikalar izlemiştir. Buna karşılık Suriye başta Hatay'ın ilhakı olmak üzere Arap Milliyetçiliği'nin anavatanın sınırlarını Toroslar'a kadar genişletme düşüncesini rehber edinmiş ve Türkiye aleyhine olabilecek her türlü faaliyetin destekçisi veya sempatizanı olmuştur.Bugün Türkiye ile Suriye arasında başta Bölücü Terör Örgütüne sağladığı destek olmak üzere, Fırat Nehri sularının paylaşımı, Hatay üzerindeki hak iddiaları, Asi Nehrinin sularının kesilmesi, Türk azınlığın durumu, karasularının tespiti ve kara sınırlarının işaretlenmesi gibi sorunlar mevcuttur. Suriye'nin uzlaşmaz tutumu ve diyalog eksikliği nedeniyle en basit sorunların bile çözümü mümkün olmamıştır.Türkiye'nin jeopolitik konumundan dolayı, bölgede bir güç olmasını istemeyen devletler; Suriye'nin politik ve siyasi zayıflığından faydalanıp bu ülkeyi kullanarak Türkiye aleyhine gelişen durum ve dengeleri destekler bir tutum içerisindedirler. Bu çerçevede; Suriye'nin, GAP'ın hayata geçirilmesi sonucu, Fırat ve Dicle sularının kendisine karşı bir koz ve baskı aracı olarak kullanacağı düşüncesiyle ortaya çıkardığı sınırı aşan sular sorunu, Türkiye'yi bölmeyi amaçlayan PKK terör örgütünü meselelerin kendi isteği doğrultusunda çözümlenmesi için bir manivela olarak kullanmak istemesi, Hatay'ın bir Arap toprağı olduğunu suni olarak gündeme getirmesi ve uluslar arası platformda Türkiye'ye karşı davranışları başlıca sorunlardır. Suriye; Türkiye'yi köşeye sıkıştırmak ve zayıf düşürmek suretiyle bölgede bir güç olmasına engellemek istemektedir. Su sorunu yapay bir sorundur. Suriye'nin Hatay'a yönelik tasavvurları da Suriyeli Arap halka mal olmuş bir politika olmayıp, daha ziyade yönetimin gündem de tuttuğu bir meseledir.Sınıraşan sular konusu Türkiye'nin su pazarlığına girmemesi gereken bir konudur. Suriye ile Irak'ın Matematiksel paylaşım tezi yerine, üçüncü ülkelerin dahil olmayacağı ve egemenlik hakların tartışılmasını gündeme getirecek yükümlülüklere girmeden bilimsel esaslara dayanan Üç Aşamalı Planın uluslar arası bilimsel ve siyasi platformlarda tanıtılması, destek sağlanması ile ilgili girişimler sürdürülmelidir.Türkiye'yi İsrail ile işbirliğine yönelten temel unsur ise, yaşamsal nitelikteki ulusal çıkarlarıdır. İsrail ile yapılan anlaşmalar Türkiye'ye çevresinden, özellikle Suriye ile İran'dan yönelen tehditlere karşı ek bir caydırıcı unsur oluşturmuş ve bölge dengelerini Türkiye lehine çevirmiştir. Türkiye ile İsrail arasında askeri alanda sağlanacak yakınlaşmanın gelecekte ilişkilerimizi güçlendireceği ve iki ülke arasında stratejik yakınlaşma sağlayacağı, bunun sonucu olarak bölgede barış rüzgarlarının eseceği değerlendirilmektedir.Son zamanlarda Suriye, Türkiye'ye yönelik terör örgütlerini desteklemeyi ve bu yolla taviz koparmayı amaçlamıştır. Asala'dan sonra Bölücü Terör Örgütüne verdiği destek günümüzde artık basit sınır tecavüzü veya çete hareketi boyutunu aşarak "Silahlı Saldırı" durumuna ulaşmıştır. Komşu devletlerin desteğine engel olunmadıkça Bölücü Terör Örgütünü ortadan kaldıramayacağını anlayan Türkiye, 1998 yılında kararlı tutumu sayesinde Suriye'yi resmen Bölücü Terör Örgütüne destek sağlamaması konusunda anlaşma imzalamaya zorlayabilmiştir.Türkiye ile Suriye arasındaki sorunlar çözümlenemeyecek problemler değildir. Sorunlar Türkiye'den kaynaklanmadığı gibi Türkiye tarafından halledilemeyecek kadar güç de değildir. Önemli olan husus Türkiye'nin gücünün farkında olması ve bu sorunları çözebilme iradesini oluşturabilmesidir. SUMMARYAlthough there is geographical and cultural proximity between Turkey and Syria, because of some prejudices coming from history, a good neighbourhood relationship could not be set up . From the foundation of Turkish Republic, Turkey has been followed the policies that based on the "Peace at Home, Peace at the World" watchword principle. Controversially, Syria has been taken guide the thought for the expand of the Arabic Nationalism's motherland borders to Toros Mountains, (the annexation of Hatay is a good example for this) and also Syria has become the supporter and likeminded to all facilities that are hostile to Turkey . Today, between Turkey and Syria, the following problems are existing; firstly Syria's support to Dividing Terror Organization, the sharing of Fırat River Water, The rights claims over Hatay, cutting the water of Asi River, the condition of Turkish minority, determination of territorial waters and signing of continent borders . Because of unrecognised attitude of Syria and dialog deficiency, even basic problems can not be solved. Because of the geopolitics position of Turkey, Some Countries, that do not want Turkey as a Power at the region, use Syria, profit by its political and diplomatically weakness, so that they have an attitude that support the developing conditions and balances hostile to Turkey. At this frame, the following problems are existing; The passing over the border water problem, which existing from the Syria's thoughts about the Turkey's using the Fırat and Dicle waters against them as trump and restraint tool (as a result of GAP), using the PKK Dividing Terror Organization as a tool for solving the problems in favour of Syria, usually getting the thought of the region of Hatay as an Arabic land, and attitudes to Turkey at the international platforms. Syria wants to block Turkey for not being a power with abort weak and squeeze to corner. Water problem is not a real problem. Syria's thoughts against to Hatay is not a thought of' Syria s Arabic Common People, but it is the Administrative Authority's thoughts. Turkey should not negotiate about the Waters, that passes through the border . At the place of the mathematical thesis of the sharing between Iraq and Syria, the 3 level plan, that based on the scientific notions, should introduce at the scientific and political international platforms and should look for supports about it. The basic elements, that manage the cooperation between Turkey and Israel, is the national interests (so important for the Turkish Republic). The agreements (done with Israel) has become a element that causing the esp. the threats of Syria and Iran to give up a plan and has turn round the regional balance to Turkey. The proximity at the military area between the Turkey and Israel will empower the relationship between this two country at the future and will lead strategically proximity between them and as a result of this there will be peace winds at the region. Nowadays, Syria intends the support the terror organizations against to Turkey and with this way taking concession. After Asala, support to Dividing Terror Organization, today this become to "Armed Attack" not a simple border attack or guerrilla warfare. Finally, Turkey has realized that without preventing the support of original countries to Dividing Terror Organization, the termination of this organization is impossible, so that in 1998 Turkey force Syria to sign an agreement about not supporting the Dividing Terror Organization formally. Problems between Turkey and Syria can be solved. Problems do not a fault of Turkey and these are not so hard to solve. The important subject is that Turkey should become the aware of its power and develop the solving ability will power.
Issue 5.2 of the Review for Religious, 1946. ; l~/Iarch 15,,,1'946; NUMBER. i RgvIgW,FOR L.IGIOU S.: ¯ VOLUi~tE V " 'MARCH 15, 1946 : NUMBER 2 " CONTENTS BOOKLET NOTICES . . ~ - : ¯ , ,.84 " ~BIL~. OF RIGH'~S FOR RELIGIOUS James E. Risk, S.J . VOCATION BOOKLETS . , . °92 '\ OUR "CONTRIBUTORS . 92 - THE PARTICULA~R FRIENDSHIP--Gerald Kelly,'S.J .9.3. CHRISTIAN UNTOUCHABLES ?--John E. Coogan, S.J, . "COMMUNICATIONS . : . ; ¯ ¯ , 113 GOD FORGIVE~ AND FORGETS--Clarence McAuliffe, S.J .1. OUR LADY'S LACK OF FEAR--Charles F. Donov~n, S.J. 122 ,'QUESTIONS AND ANSWERS 8~. Toties Qucties Indulgence in Community Chapel . ~. ¯ . L26, 9; Indulgences on Beads not Ldst by Restringing . . : . 126~ I0. Pater.nAve. and Gloria at Each Station . 11. ,Visit to "Church or Public Oratory;' in Community Chapel ., ~ 127" 12." :Foundaffqns for Ma~ses . 13. "Stretching" and Disposalof Holy Water . 128 14. Dispos!tion of Life Insurance by Religigus . 129 15. Holy Week Services in Hospital Chapel . ]31 ~ 16. Profits from S;~les Placed in School Fund ." . . . 2 . 132 BOOK REVIEWS~ ,John Henry Newman: Sermon Outlines; Splritual;Problems of Our Times; The Splendor ~f the Rosary; Going His Way; Gregorian Chant; Speech Models: 'The Divine Pursuit: The State in Catholi~ Thotlght: The Life of of Our Lord; The Flowering Tree: The Priest of the Fathers: The Religion Teacher an, d the World; Pascal and His Sister 0~cqueline; The Clean Oblation: Heads Above thy.,Stars 1~3 ¯RECOMMENDATIONS ¯ ¯ . . . " . 143 BOOKS RECEIVED , . . 144 R~VIEW FoR RELIGIOUS, Marcfi, 1946. Vol. V, No. 2. Published' bi-inonthly; January, March. May,,July, September. and November at the Co!lege Press, 606 Harrison Street, Topeka.Kansas, by St. Mary's College; St. Marys, Kansas, with ecclesiastical approbation. Entered as secohd class matt, er January "at the Post Office, under the act of March 3, '1879. Editorial Board: Adam C. Ellis, S.J., G. A.ugustine Ellard~ S.J., Gerald Kelly, S.J. ! Ed~torial,Secretary: Alfred F. Schneider, S.J. Copyright, 19:46 b~ Adam C Ellis. Permission is hereby g.r~anted for quotations of reasonable length, provided due c~edit be given this rewew and the author. St~bscription price: 2 dollars& yhar. Printed in,~U. S" Before writing to us,,please consult notice 6n inside back.cover. B r ' , . - ~ ~.,G. Augt~stine Ellard "THE OUr Fathe~0 which Christ taught the ApostIes when . |.they had asked.Himhow to pray,, has always been con- .:~ sidered the :great Christian prayer Bar. excelter~ce. The Fat'hers of the Church, theologiansr and.spiritual writers have .vied .with one another in extolling its virtues, in ~xplai~ing its meaning,-and in urging the faithful" to make. th~ .mbst of it. Not. 10ng ~ago a-new translation 0f ¯St.-Te~esa's study of the Our Fath~_was published in thi~ .country (see ~his REVIEW for March 1943, page 135). In .~theie brief remarks the Our Father is onsidered mostly with respect,~to one idea, .namely,. that of the ~disposition -which itsuggests to prefer the. more.~erfe~t thing. -~ : In view of th~ magfi~cen.t promise~:m~de by. cfiriSt to those ~h6"~ray and"bf fhe special merits of this, Hi~ own reco~mdnded f0rmul~ for ~r~ye¢~:~n~ would.expect 5hat ~he results achieved by it~would be incalculable. It is hardly conceivable.that a. Christian who prays atall would not 'sometimes use the.OAf Father. But gg'~ matter of factare its ~ruits as good and a~ great as the tree seemed' to promise? ¯ .~e gan hardly blame the~.prayer itself~ ~0ssibiy khe fault lies in.th~ state of will of him who pronounces it. '~Y~ ask ~and~ ye receive not, because ye ask ,amiss" (3ames 4:3, ¯Westminster Version). Possibly; as. St. Augustin~ sug-gests, we ask badly, or we ourselves are bad, or we~ ~sk f0r~ ~bad: thifigs. " . ~ - The Our Father consigns of two pfineipal parts: the invocation~nd the petitions. -~e opening word~, ';Our Father, who art in heaven,", constitute the invocation. ~e ¯ .number of.petitionSi~ variously giveh by ~aiious authori- . - ties. Since~St. Augustine'm0st ~estern~wrif~rs count Seven. G. AUGUSTINE ~ELLARD Reuiea~ for Religious The Greek Fathers and most ,modern-commentator~ take-all the hst .w.ords", .Lead us not into temptation, but deli¢ero us from evil," together and find only six." By t.akihg the words, '.'Hallowed be T, hy name," as an expression of praise and reverence rather than a request and joining them with what was given above as the invocation, the numbdr of petitions may be reduced to'five. In.any case these requests fall into two groups oi part~. " As in the case of ~he decalogue an~d of the two great commaffd-ments (Matthew 22:40), the first, part refers to .God, the sdcond to man. In the first thiee petitions, we seeb the glory of our hea~,enly Father, in the last three [if sixbe counted] the .advant:ige of ourselvgs and our fellows. But there is n9 sharp line of separation between these two. The glory of God is a blessing to His children, and what behefits them is a'glory t0 their, heavenly Father., Thus, while the first three petitions sh6w the end which ~ve should have in view the a~ccomplishment of Gdd's glory, kingdom, and will: the last three show the means provisio.n, pardon, and protection. The [different members of ~the] t.wo tril~lets corresp~r~d thus. The first petition is addressed to God as our Father, the°secOnd as our King, the third as our Master. We ask our Father for sustenance, our King for pardon. our Master for guidance and guardianship. The transition from the one triplet to the other, from man's re.gard for God to God's care for man, is made in the third petition; which would raise earth t6 heaven by securing that God's rule~ should be equally complete in both.- And in each ~riple.t the~e is progression. In the first, the hal-lowing of God's name leads to the c0~ing of the kingdom, and the coming of the kingdom to the perfect fulfilment of God's will. In the second, the obtiiining ot~ good is followed by the remo~,al of evil, past, present, and future. (Plummer,~.Comrnentaq/ on. S. Mat-thew, ,96.) The words of the invocation, "Our Father, who art in heaven," remindus at once who' God. is, who we are, and what our relations to, Him are.- Hence they su'ggest what our dispositiffns toward Him should be. With immense ~ondescension and 'liberality God ~vishes to be cailed upon and regarded as a father rather than, say, an almighty and 74 Mbr~b, 1946 : " .~ ::-:~F~:L~)RD'S,"P.P~'Y~R eternal "lord: Address.ing i~im a~ Father. w~ are .reminded that our feeling toward Him should be filial and full. of childlike.' love and confidence. Since He is a°father .who .dwells in heaven, we recall that our reverence, love, anal confidence should be in proportion to the h~ight and, mag-nitude of heaven: His infinite excellence asia father'c~lls for the be~t possible attitude upon our part.: If, as is more likely, we :address, not the First. Person, but all-three Persons of.the Blessed Tr~inity, as Our Father, God's incom-prehensible excellence and what our filial spirit should be are brought out into still greater relief. Moreover the fact .that our Father is in heaven should help us to realize where our true home is, where our.inheritance is to be found; and how great and permanent it is. If we ~dare to. call-the ~infinitely great and high God :"OutFather," we ought. feel thatour manners and lives should correspond to that- . dignity. Arid'if we t, ake complacency in God as a father, it would be oi~ly reasonable that we should give .Himoccasion to bepleased with us. " " -Of the petitions; th~ firstis: "Hallowed be Thy name." "'To hallow" isan old English term for":t0 make holy." The mode. of ex~pression is Semitic. '.'.Name" stands~'for the divine nature0r rather for God Himself in: sofar asHe ~i~s known, name being that.by which one. is ,known. We cannot make God more hol~; but' we .can recogniz~ Hi~ sancti~y an~d honor it.and"s~rive to mttke:0th~rS revere it, We. can acknowledge th~ immeasurable perfec~ibri¯ hnd excellence of God, admire it, esteem" it, love it," and exert ourselvesto bring others to the knowledge and love of God. In other words we can glorif~ God; and, briefly, that is what we pray for here. Before asking for anything for our-. selves, we show our willingness to look to God'sown inter-ests. Before begging for the means, we :petition for the end, namely, the divine glory, with which our own' beati- 75 ~. AUGUSTINE.ELLARD Reoiew ~or Reh'glo~s .~de is r~ally identical. Thus this firs~ request has°f0rqts object that which~ is ~highest and best. and~ ultimate in0~the -.whole scheme of things, the end Of~creatlon°and of the uni-verse. . , _~, ¯. If we tell God that we desire His glory, it,is o~nly rea-sonable that we should understand what we. desire~ and really 'mean what We understand. To glorify.,God ~is n~ot so much to keep reciting "Glory be to the Father., .'"as to share in His perfection, pa.rficularly in. His knowledge and love of His own infinite goodness. Thus we manifest~it.and acknowledge i~. in proportion as we make ourse_,lves better sons of G6d and advance in the knowledge and'10ve Of Him, we mirror forth and appreciate, His grea~hess more'-and more and s'o add to. His glory. That is what ~e profess to desire. Now there is ~nold axiom-to the~effect that he w.h0 wills ~he end, wills the means a!s0. in our prayer we do not e~xpress a limited, desir,e;: we ,wish°simply ~ind ~ithout r~se_r- ~vation th~it.God be glorified. If;that wish be whglehearted, we shall be willing to use all the means reasonably at our disposal. We, shall be glad not 'on!y-to do some things for the glory.of God, but all that we can; we shall be willing to use the be(ter means, ~to choose the bette~:- or more perfect way to the enid. ~The best ~of all ways of glorifying God's sanctity is to fulfill that ancient injunction: "Be ye holy because I-the Lord your God am holy" (Leviticus -19:.2). The second petition is: "Thy kingdom come": that is, "May Thy rule be extended." ".The devout Christian prays that the divine reign.may prevail everywhere.and at'all .times, individually and socially, in private derisions and publicpglic.ies, in,Church and'in State. The kingdom~of God will come to the Christian himself when he removes all,obstacles to 7divine grace and gives it his fullest coopera-tion. ~He hopes similarly, that infidels.and~fieretics will be con.v~i~ted to God, that°sinnerswill reform, that the tepid "Match, 1946 THE LORD'S PR~YER will become fervent, and that all Will become perfect: God Hill reign in the State Hhen it publicly and officially.hQnors Him, promotes His cause, and .lets all its laws and acts be inspired by His spirit.~ The divine kingdom will-come fully to ~he ChUrch when the human eli~ment in it is brought into cbmplete harmony with the divine, and when all members of the Mystical Body attain perfect adaptation to their Head. If all nations should treat one another with justice and charity and live in peace and concord, the king-dom 'of God would come to" the peoples of the world. Finally, we pray that- the celestial reign of God, with con.- summated gloryfor Him and final bli~s for us all, may not fail to arrive. "It seem~ evident enough th'atone who expresses to God, a desire that His kingdom should come in all its fullness and grandeur--and who is not satisfied with half-measures-- ~should realize that, to be consistent with himself, he o.u, ght to be willing to do whatever he can to advance that coming. He could not at the same time really wish for gomething and not do his best to bring it about. Rather he will be alert discern the opportunitlies given him to promote .God's inter-ests and glad to make the best use of them. Next follows'the third petition: "Thy will be done on - earth as it is in heaven." From the moral and spiritual point-of view this i~ probably the most practic~l part 6f the ~vhole Our Father. Doing the will of God is assuredly the gr.eat means both of glorifying God and of expanding His rule, at least in so far as achieving these purposes dep,ends Ul~On us. . Here Our Lord instructs us, to follow His own example: "I am come down from heaven, not to do'mine own will, but the will of him who sent me" (John 6:3"8) ; "My food is to do the will of him that sent m~, and to accomplish his work" (Ibid., 4:34). .o In the total will of God we may distinguish His abso- 77 G. AUGUSTINE ELLARD Review for Religious ~fite will and His normative will. The former-is manifested in the couise of events inasmuch as these are independeiit of our control and shbject'only to .-the direction of divine providence: Misfortunes which c6me Upon us without any. act-of our own.exemplify this division of the will' of God; ~so do fortunateoo~cui:rences .which we have nothelped to briiag about. When therefore one recites the. Our Father, he Jiubmits it would seem,-at least implicitly, to whatever Providence may have in store for him. One may accept all these dispositions of the divine absolute will for God's own" sake, for one's own, .or even for the good of. souls. ,Rever-ence for God's supreme dignity and unselfish love for His infinite goodness could move one to accept becomingly and bear patiently, say, a painful, lingering illness. Enlightened self-interest would lead anybody wh6 really andpiac~ically believes in th~ divine guidance of events to take things as il~ey come from the infinite wisdom, benevolence, and power of his own heavenly Father. A man who says .this petition sincerely,-and realizes what it means, Shares in God's providence. He makes God:s plan. for him his own and then, strives-to accomplish it. He iswise enough to that no other counsel could be better. The normative'will of God is addressed to Our intelli-gences and wills., and depends upon us for" its accomplish-ment. It is simply that which is indicated by the divine precepts and counsels. To°the precepts, or as we may Say, to the preceptive Will of God, belong all laws, divine or human, imposing an obligation in ~0nscience, whether~ serious or slight. The object of the counsels, the directive" will of God, comprises all thegood or better things that God recommends and would like to see us embrace. They are proposed but not imposed: The evangelical counsels of poverty, chastity, and obedience are an example. So is, other things being equal, giving ~i generous alms w_hen a 78 Marcb, 10~6 '- THg LORD'S PRAYER less¢.r One would satisfy all obligations, or receiving Holy. Communion daily rather than only once a year at Easter time.' Docility to grace will be a response to the pieceptive will bf God when grace inclines one to obey a legitimatd commandment, and to the directive will of God when His influence inclines one to some additional gdod that is not obligatory. In many, if not most, religious institutes of modern origin, the rules of.themselves pertain to the direr-- rive will of God. Evidently enough, in heaven God's will is carried out by each and every angel and saint with the greatest possible perfection, even down to the last little jot and ~tittle. It °could not be otherwise. He therefore who profes.~es to desire that God's will be executed on earth, just as it is done in heaven would, it seems, commit himself to doing his v~r.y .best for God. If that desire is genuinel and as long aS it remains genuine; he will not refuse to adopt any reasonable means to realize it. Of course it is not at all implied that so much generosity is of obligation. .~ This disposition would be the most perfect that one could have; and, if maintained steadily, it should quickly lead one to a very high degree of, virtue. One who wills. just what God wills would participate in the maximum possible measure in' the w.isdom and sahctity of God, in His divine work, in His peace, and eventually'in His Beatific life in heaven. All real and true reasons are in favor of a~dopting and kdeping such a .disposition; against it there can be only apparent reasons. All the reality of God Himself; a veritable infinitude of reasons, is on that side of the scale: His divine dignity and majesty calling for the deepest reverence, Hi~ boundless goodness alluring to wholesouled love, His im-mense, and numberless benefits suggesting gratitU'de, His outrag,~d excellence' demanding penanc, e and sa'tisfaction, and similarly with all the other'divine attributes. EaCh and ~G. AUGUST ~INE~ELLARD Re~ieua [or'Religlou8 ever~y divine attribute is an inexpressibly potent in~entive to carry out God's will on earth as in heaven. Self-interest will impel the enlightened Christian to strive manfully to execute, the whole planof God during his ear[hly p~lgrimage as he will hereafter. No other,pro-gram. could promise fewer disadvantages and more ad~an-rages. Even if~ t~e designs of God should contain much sufferiffg for one, .as in fact they-often do for those whom God loves most, those tbibulations would be still greater opportunities. ~One may losea cent, but one would gain.a dollar. God's service pays ~ell~ ~hatever God"intends for any of His children is meant eventuallyfor~that per-son's enrichment and ~appiness. If a man were looking out purely and simply for his own. profit, the best course that he could choose would ~e precisely that which God has already chosen for him. His prudence could hardly surpass God's,. he cannot love himself more than God loves him, nor could his e~cienc¢ improve upon the divine method. To attain fully to the.life and beatitude destined for us, it is necessary .to do all that enters into. the divine scheme for. that .purpose. And God's wishes are always possible and reasonable and accommodated to our weaknesses. _ The words "on earth as it is in heaven" may very,~ell be understood not only with the third petition, but al~0 wi~h all the first three petitions taken together. If so; We should pray that the way in which God is glorified, His kingdom brought about, and His will carried out in this life should be like that in which those great effects are achieved among the blessed. That would indeed be the best possible prayer. "In any "case these words prepare us for humbler~ requests. From the ~ivine-heights we descend to our human~needs. Havi0g, sought the .kingdom of God,:and, -- His justice, we are in a .better.positi6n to geek material bles- ~Marcb, 1946 THE LORD'S PP~YER sings. After professing 6ur willingness to do all that God asks of. us, 'we can more decently and.confidently go'on to ask for things for ourselves. Hence it is logical in the next place to pray for our natural necessities: "Give us this day our dail~; bread." We acknowledge that we depend~ upon our heavenly Father for even such lowly and .common things, as~ bread. We dq not ask for delicacies or luxuries but for that which js necessary or becoming. Nor do we desire" an abundance of material good: a supply for the present is enough. .In the fifth petition, "Forgi've us our itrespasses, as we forgive those who trespass agai.nst us," we are admonished of our sinfulness, sincg we must beg for the remission" of it; of our continual frailty, since we must plead fo~ indulgence continually; of God's willingness to pardon, ~ince He teaches us so to ask ~or cancellation of our debts; of ~he condition upon which it depends,, namely that we forgive ~others; ~nd finally of the measure in which we may expect it. "Pardon and-ye shall be pardoned; give, and it shall be given to you; good measure,jpressed down, shaken together, running over, shall they pour into your lap. For with what m~asure ye nieasure, it shall be mealsured~unto you in return" (Luke 6:38). .Thinking of God's liberality and benefits and the gratitude we owe Him should remind us of the contrast between the generous way in which He has treated us and the ungrateful manper in. which we have behaved toward- Him. A sense of shame and sorrow" will make our plea for fo.rgiveness more effective. It foilows that the greater our debt to God, the greater is our need of good will. The best means of paying tha,t debt~for p~ist sins ,is to have the best disposition to fulfill the whole plan and Will of God in the future, always to cho6se the more perfect alternative, to let grace abound where before we pr,efe.rred sin. Similarl~r the best way of making reparation to the 81 G. AUGUSTINE ELLARD Review for Religious Sacred. Heart of Jesus is to try fully to do what pleases- Him best. Finally we-pray for protection, an obvious.r.equest for ¯ a child to make to a father. This petition refers to the future as the One for-pardon regards the past and the0ne:, for provision pertains to the present. "Lead us not into temptation"-: that is, "Do. not permit us to get into circum-stances in which we should be allurdd t0.sin and, as a mat-t~ r of fact, really yie.ld to ~theoenticement." We do not ask simply to be freed from temptations. -That would.ind~ed be in itself a most excellent and desirable thing; but it ~ould not be in a~cordance with the present order of divine" providence and would hardly be granted. But we do hope with God's grace to be shielded from dangers of sinning that w6uld be too great for us and to-do well ih those that ¯ God for good reasons does permit. We ask for the necessary help to turn such dangers into profitable opportunities. Now~ one would hardly deny that the first means of dealing well with t~mptations and of turning them to our benefit~ rather than allowing them to ruin us moially, is precisely to make the best use ofthe power we already have at hand to do good and avoid evil, that is, to do as much .good as we can. Doing our best implies choosing what is relatively to Us the more peri:ect thing-. The best defensive heke at~ least is a total offensive against the forces of evil. " ' Havi.ng asked to be saved from falling into sin, we end by.begging" for deliverance from evil: "But deliver us from evil.''~ There never has been agreement as to just-what is meant by "evil:" Some understand it generally of what-is" bad, and others of "the dvil one," that is, the devil. The latter sense is preferred in the Westminster Version:~ :'But deliver us from the evil one;" (Matthew 6:1.3) : Again some consider these words to be a parallel expression of the petition, "Lead .us not into t.emptation," and others" take 82 ThE LORI)'S PRfi.YER them tO constitute a new petition. It seems advisable, with St. Cyprian, to understand evil in the most comprehensive ".sense and also t.o interpret these final words as summing up aH our requests to Gdd. Thus we should ask to be freed from all evil whatsoever, moral and physical. Included would be sin, mortal and venial, imperfections, and phys.b cal evils such as disease, destitution, .war, and so inasmuch as they would be an impediment to our moral ~ progress) Anything at all that would prevent-us from realizing God's plan in its entirety and from winning-.for ~ ourselves and for others the full measure of beatitude is really a great evil. On the other hand, we should be very shortsighted and unkind to ourselves to seek to be spared any 6f these tribulations or sufferings which in the end would redound to our greater good. With this disposition, .reaffirming our desire tO accomplish fhe whole divine plan for us and fully to c0~form to God's schemk of pr~destina:- tion for us, we would conclude our petitions on'a strong and noble note. Catholics are sometimes,surprised to hear non-Cath01i~S ending the Our Father With the wordb: ',For thine is the l~ingdom, and the power, and the glory forever. Amem" -These words are not a Protestant addition. They occur.in some. manuscripts of the New Testamen~ and have always. been used by Oriental Christians, Catholic as well as schis-matic or heretical. They are found at the end of the Our Father as it is recited at the altar in most of the eastern liturgies. HoWever they do not seem to have been a part of .the prayer as it originally came from the mouth of Christ. It is.generally ackngwledged now that they are a liturgical doxologywhich was added afterw.ards, in keeping ,with the general tendency to end prayers, psalms, and hymns with an explkit expression of praise .an~ glory to God. A similar formula, from the royal Psalmist himseif; addressing God 83 ~. AU~GUSTINE ELL.~D as father, may be read in I Paralipomenofi 29:10, 1I: "Blessed art thou, O Lord the God of'Israel, our father from eternity to eternity. Thine, O Lord, is magnificence, andpower, and glory . thine is the kingdom, O Lord." BOOKLET NOTICES From The'Apostolate of Suffering, 1551 North 34th Street, Milwaukee 8, Wisconsin, we have received the Good Samaritan Almanac: 1946 (25 cents) and "'Sunnie'" One of God's "'Pets," (10 cents). The latter contains the brief but -inSpiring autobiography of Vera Marie Tracy, author and poet.of the ~hut-ins. together with some of her sketches and poems. This little booklet is a must for all whowould learn from example how to find happiness in the midst of' suffering. Mother Frances Schervier: Foundress of the Sisters of the Poor of Saint Francis, by the Most Reverend Amleto Giovanni Cicognani, D.D., (a reprintof the Intro-duction to the biography of Mother" Frances). comes from Rev. Roland , Burke, O.F.M. Vice-Postulator of her cause. Mount AIverno. Warwick, N.Y. Retreats for Soldiers, Sailors, Marines, by James L. McShane, S.J. which aims to encourage veterans to make retreats, is distributed gratis by the Central Bureau Press. 3835 Westminster Place, St. Louis 8, Missouri. The Heart in Divine Praises, by Frail is P. Donnelly, SJ. contains a series of reflections on the Divine Praises (used ai" Benediction) and on th~ Seven. Last Words. The booklet may be obtained from the author at Fordham University, New York 58, New York. The Radio Replies Press, St. Paul 1. Minndsota.'sends the following booklets: .Theolpgg of the Crucitixion, 10 cents, ,by the Reverend Francis'X. Sallaway; The Mosaic Manifesto (Fhe Ten Commandments simply explained for children and converts), 50 cents: New Light on Martin Luther, 15 cents: Why Squander Illness? (Prayers and thoughts for Catholic and ~non-Catholic patients), 15 cents: The Music of Ireland, radio commentaries on Irish songs, 15 cents. The October 1945 issue of St. Meinrad Historical Essays is unique. It is devoted exclusively to Holy Scripture. The ten essays.are the first-fruits of. an inter-seminary contest sponsored by St. Meinrad Historical Essays for the purpose of arousing greater interest among seminarians in the stud}' and practical presentation of Holy Scripture. Some of the titles read as follows: "The Family Bible," "Motives for Reading Holy Scripture," "The Bible as a Book of Meditation." Seminarians should find interesting and profitable reading" here. Single copies ma]r be obtained. for 60 cents from St. Meinrad Seminar}', St. Meinrad. Indiana. The Reverend Julius Grigassy sends us "Devotions to Our Lord Jesus Christ Crucified," a timely pamphlet for Lent. This may be obtained from Prosvita- Enlightenment, 611 Sinclair Street. McKeesport. Pennsylvania, or from Amer. Russky Viestnik. Greek Catholic Union.Building, Munhall, Pennsylvania, Price: 15 cents. 84 ¯ A Bi!l o1: Right:s for Religious James E.'Risk, S.J. 44~RELIGIOUS has no rights!'_'. Too often the calm t~ atmosphere of a retreat has been disturbed by this ill-considered though pious maxim. Called upon to defend such a statement, a director, would doubtless interpret it to rn'ean the unlimiteh extent of the ~elf-renunciation demanded by the religious profession. B~it the ambiguity likely to arise from this and similar devout overstatements m.ay make for confusion in the" spiritual life of a religious who is reader to accept every such statement at its face value. In virtue of his profession, a religious enters into an agreement with his institute, pledging himself to seek per-~ ¯ fection according to the plan of life adopted by the same organization. The institute, on its pa.r~t, assumes certain obligations to be discharged in favor of the religious. Hence, the institute enjoys rights and the subject enjoys rights.~ ¯ The superibr, vested with the authority necessary to direct the activities of a community, is us.ually the custodian if need be, the defeiader of the rights of the.ii~stitute. The rights and duties of both superiors and subjects often need elucidation. The present article i~ directly con- -cerned.only with the rights of subjects. A brief explana- 0 tion of.the notion of a right will be followed by an indica-tion of the.sources bf the rights enjoyed by religious. The addition of a few illustrations will, we hope, clarify the explanation. What Is a Right? A right is a power to do or to possess something. It "is also said to be a title or a claim excluding interference on 85 JAMES E. RISK Rbuie~ [of Religious the part of others. One may-lawfully possess a house because he. has some title or claim-establishing his exclusive ownership of it. Perhaps he has bought oro inherited it. The purchase or the bequest gives him the title or claiin to it. ~ It is his. Or again, his claim or title may extend to some #piritual object, some imponderable, such as his reputation, a possess!on not to be ravaged ,by the tongue of the d~trac-tor.~ His person, too, is to be trei~ted with respect. To these rights or claims there corresponds the d.ut~l on the part of others not to interfere with their peaceful enjoyment. Hence, one is obliged not to pillage his neighbor's home, nor to.maim him, nor to blight his good. name by irrespon-sible gossip: Sources of the Rights of a Religious . All will readily a~dmit that in virtue of the act of self-surrender formulated in his vows, the.religious relinquishes his right to the independent use of material things; he sol-emnly- forswears the consolations.and the pleasures natural to the married state; most of his actions are, at least implic-itly, under the supervision of a superigr. Yet, after this abdication from the empire of self, the religious still retains some inviolable possessions. This residual dominion of. rightssprings principally from a threefold source. The natural law itself endows each child of the"human race with certain rights. Canon law extends this charter still, further. Lastly, this endowment of spiritual possessions is aug-mented by rights granted by the constitutions of the indi-" vidual ins~itu.te. In other words, a religious truly pos-sesses an.-aggregate ofhuman rights, a spiritual dowry emsatayb ilnicsihdeedn tbayll yG°o rde'manadrk H, tihs arte penretrsaennctaet iivnetos roenl iegaiortnh .d Woees-not imply ~he forfeiture of civil rights, though the exigen-cies of cloister'life may impose'some limits on,their exercise. 86 March, ¯ A BILL OF R~GHTS FOR ¯R~LIG~ous Be it remembered~ that neither the possession~npr the !egitimate.exercise of one%rigbt need be'detrimental to spir-i( ual progress. We may add too ttiat, while one may respectfully, insist on" the exercise Of his right, the actual manner in .which this right is exercised may be determined by the rule or by the competent superior. ~ , Examples of Rights from the Natural Law On profession day, a religious does not renounce his right to ~food and shelter or to the proper care of his health. While the precise manner in which these rights are, to" be reaiized is subject to the prescriptions of common life as indicated by canon 594, § 1, or to the special provisions of - superiorfi, the basic riglqt to the means of sustaining life and health remains. Brother Jbhn, fc;r example, requires the immediate attention of a dentist. The superior gives him permission [o visit Dr. Will, the community dentist; but "Brother John prefers, the ministrations 6f his personal friend, Dr. Albert) The superior in the. interests of com-- mon life insists on the community doctor. B~bther John, unresigned to the superior's decision, voices, his opinions about the violation of his rights to proper medicat or dental attention. "The natural right of the Brother to appropriate health measures has been r.espected by the superior. - He is not obliged-to make an.y purely personal concessions desired ¯ by a .subject. -- Recreation,~ in"quality and quantity becoming a reli- "greiloieuvse, tihse r teeqnus_irioend obfy c ltohiest enro lrimfe aaln dintod irvepidaiura tlh ein d aomrdaegre dto. cells of human temperament. To some kind of genuine relaxation, the religious has a strict right, a right often explicitly-incorporated into the gonstitutions or the legiti-mate customs of the institute. Entrance into the cloister doesnot imply, the forfeitur.e 87 JAMES E. RZS~ -~ Review for Religious. ¯ of one's" natural right to his good name. " A co-religious acquainted with his brother's transgression has the obliga-tion to forego the wanton dissemination of it among members of the same community. Even the public denun-ciation of a secret fault can~be the means through which an offending religious loses his reputation in the ey.es of the community. The censorship of one's correspondence, as an antidote .against Worldly contagion, is freely conceded by the reli-gious "of many institutes. Immune from this ,censorship is the correspondence destined for .or received from certain authorities mentioned in canon 611. To provide enter-tainment for others by making the contents of a relig!ous' correspondence the subject of recreational gossip would "be an infringement of the natural right to secrecy enjoyed by the. religious. The seriousness of such an offense would be commensurate with the gravity of the matter revealed, or with the degree of pain and humiliation, experienced by the writer, or with the resultant diminution 6f Cbnfidence in superiors, not to mention the disedificati0n in.evitably to follow. : - Rights from Canon L~W. ' The religious is noli only vested with nature's rights, but the Church through the medium of canon law clarifies and extends nature's grant. The special dignity of the religious state demands rev-erential treatment; it furthermore calls for immunity'from .the obligation of military service and from arraignment before-any but an ecclesiastical tribunal. These rights are derived from canons 614, 119, 120, 121., A novice has the right to choose freely the adminis-trfitor oi: his prdperty and to assign the revenue accruing, .from the same to the beneficiar~ of .his own choosing ~accdrding to canons569, § 1. 88 A BILL OF I~,IGHTS FOR RELIGIOU~ By.reason of canon 530, § 1, no moral pressure may be employed to extract the manifestation of c~)nscience from a religious. - Unless his condition was fraudulently concealed before his profession, an ailing religious has the right to remain in his institute by the disposition of canon 647, § 2, 2 ° The exclusion of a religious with temporary vows from renovation, or from the. final profession, for other than ~just motives would constitute a violation of the right extended to such a religious by canon 637. A right familiar.to all religious women is that embod~ led in canon 522, whereby a nun or Sister, in order to insure her peace of conscience, may seek the ministry of the occasional confessor. The favor of this.law is to be sought in a reasonable manner, however. Reason demands that this right be exercised without the threatened collapse of religious discipline, or the entailment of extraordinary expenses. While shopping, for example, a Sister may take advantage of her presence outside the convent walls to con-fess in some church along the route. This is her right; it is the corresponding duty of the superior not to impede the enjoyment of this right, nor to make inquiries in the mat-ter. Rights Conferred by~ Constitutions It would, of course, be impossible to give a detailed out-. line of the rights conferred or determined by the various reli~i6us institutes. However, worthy of particular men-tion here is the right to a reasonable amount of time and opportunity to perform with satisfaction one s spiritual duties. The very nature of the religious.life demands this; and every religious institute at least implicitly guarantees it. A schedule of teaching, study, or other activities that habitually absorbs the best time and vit.ality of a relig[o.us, leaving but fragmentary moments for the fulfillment of the o JAMES E. ~RISK Review for R~ligiou~. duties,most .proper. to his vocation, is an encroachment on the fundamental ~ight of that religioias, to avail himself of the ordinary means necessary to his spiritual well.-being: . . Another right that calls for more than passing mention is the right on the part of the religious to appeal or t9 have recourse from the decision of a lower to the judgment of a " higher superior. For example, canon 647, § 2, 4° gives to the dismissed religious of. temporary~ vows .the right ~to appeal to the Holy See, Specific provision for recourse in other matters is made in many ~nst.itut~es. Customand everi reason itself approve of this remedy. For the existence of this right is necessary for the harmonious "ftinctionifig., of . any organization. Like the judge_in a court of appeal, the -higher superior, artier a re-examination of the 'case, will-overrule or sustain the decision Of the lower superior. Appeal to a higher saperi0r generally supposes that the lower or local superiorhas already been app.,roached _by the subject for a reconsideration of the order: A reversal of ¯ decision by the local superior will eliminate, of course, the necessity of approaching the higher authority. In-some cases; circumstances may determine the imp~r.acticability or impossibility.of a reconsideration by the localosupe.rior. In exercising .his right of recourse, the religious should make as complete and dispassionate a statement as possible, proposing the reasons allege.d, by the local superior for his-refusal to revoke or modify the original decision. Natu-rally, the lower s~perior will be granted the opportunity to presen.t his side of the .case, for the indispensable rule for making an equitable adjustment of disputes is to hear b0tb. parti.es. While the. appeal~ is under consideration before the court of the higher superior,, the subject should comply w~iththe ~rder of the lower superior as far as-pos'sible. To illustrate this right of appeal or recourse: Suppose that .Father Clyde, an excellent litera~y scholar, but~ of, ¸90 BILL OF RIGHTS FOR RELIGIOUS iet~rded scientific growth,' has been assigned by the local superior to'teach.advanced differential equations: To avert an academic disaster and perhaps.a sin against justice, .he asks the. superior to recbhsider the appointmerit, and to readjust the clasg schedule. The'~local superior cannot see his way clear to modify the original schedule. " An appeal to the higher superioris now in order. Since the misplaced professor of .mathematics seems to rest his case on a basis of academic justice, he should present to his ¯ higher superior a complete picture of his scientific incompe-tence. The ultimate decision, favorable or unfavorable to the protesting teacher, would not reflect on his right to file his recours,e. Depending,on the canonical status of the par-ticular institute, a worthy case might find its,way ,to the hands of the superior general. Needless to remark, the.use of the right of appeal should be marked by an absence ~personal resentment; ~ather it should be char~icterized by sincerity and the sweet .unction of religious charity. -To compile an exhaustive list of .the rights of r~ligious, even if it were possible, would be quite purposeless for the present study. The limited, examples already given should suf/ice to lay the retreat ghost: "Religious have no rights!" The Code of Canon Law and the constitutions will reveal re.any others. imitation of Christ A last question. Should a religious, sincerelydor;scious~ of his rights, always tak~ measures¯necessary to insure their vindication, or should he b~ar in silence the further rationing of his already shrunken liberty? Provided' no detriment follows to one's fellow religio.us or to the good ¯ of souls, a love of one's spiritual progress and the desire for a close conformity to the Redeemer .might p~ompt, a reli-giot~ s to bear in silence an act of injustice or the violation Of JAMES E. RISK his rights and to. forego the exercise of his right of appeal: Peculiar circumstances and the advice of an experienced con-fessor will more accurately determine the course to be fol-loWed in a gixien case. To proceed without counsel in these matters is not recommended to young religious. Such then is our brief comment on the religious' bill of rights, the joint bequest of nature, of the Church, and of his own institute--a~heritage directed to guide him in his quest for perfection along the ways of peace. VOCATION BOOKLETS Informational booklets which explain the nature of vocation and describe the work of a particular institute seem to be growing in popuiarity. Most of.them make effective use of photographs and drawings to illustrate the text. The following have been received" in recent months: The Sisters of St. Joseph of Carondelet, ,from St. Joseph's Mother, House, 6400 Minnesota Avenue, St. Louis ~11, Missouri: Chosen Arrows, from the Ursu-line Nuns of the Immaculate Conception, Congregation of Paris, Louisville, Ken-tucky; The Gra~/moor Fathers: An Outline of Tl~eir Life and Work, from the Franciscan FHars of the Atonement, GraymOor. Garrison, New York: B~nedicrins Conuent Life° from Mount St. Scholastica, Atchison, Kansas: _,To Seek God (¯ clear and readable explanation of the "way and goal of the Benedictine Sister"). from St. Meinrad's Abbey. St. Meinrad, Indiana. What Others Haae Done, by Father Howard Ralenkotter. C.P. (Edit.) is ¯ collection of huh~an interest vocation stories;--facts, not fi~tion. Copies .may be obtained from the Good Counsel ~ Club. 5700 N. Harlem Avenue, Chicago 3'1, Illinois, Price: I0 cents (by mail 12 cents). OUR CONTRIBUTORS JAMES E. RIS~( is a professor of canon law at Weston College, Weston, Massa-chusetts. JOHN E. COOGAN,'a professor of sociology at the University of Detroit, Detroit, Michigan, is actively interested in promoting interracial amity. CHARLES F. DONOVAN is a student of' ascetical theology at St. Robert's Hall, Pomfret Center, Connecticut. CLARENCE MCAULIFFE, G. AUGUSTINE~ELLARD, and .GERALD KELLY are professors of sacramental theology, ascetical theology,, and moral theology ¯ respectively at St. Mary's College, St. Marys, Kansas. 'The two last mentioned are iikewise editors of REVIEW FOR RELIGIOUS. 92 The Part:icular I::rieridship Gerald Kelly, S.J.- THE novice closed the bOok, le~lned back in his chair, arid looked thoughtfully at the ceiling. He had been reading about the friendship of two saints. It was a warm and ~ intimate friendship; yet spiritual Writers would °surely call it commendable and sanctifying. On the other hand, only. a few days before, he0had heard a talk on "the particular friendship"; and this was definil~ely branded as reprehen-sible for religious and an obstacle to their sanctificat_iori. What is the difference, he mused, between these two types of friendship? Why is one good, the other bad, for religious? How can one enjoy the benefits of~the first while guarding "against the evils of the second? That novice might be any novice. In, fact, the puzzled reader of the account of friendship between the saints might w'ell be a-religious professed for many years. "Experienced spiritual directors say that the qhestion of friendship is a problem for many, if not .most, religious. These dirdctors think that the solution to the problem lies in a proper Understanding of the particular f.riendship; and they are of the opinion that an informative psychological discussion of this-topic would be helpful to religious. The following-notes represent an attempt .to-treat, or at least to outline,_ .the main points involved in understanding the particular friendship and in distinguishing it from what might be called ordinary friendship. What Is the Particular Friendship? ~ .A particular friefidship, ,as the expression is used in this article, is an exclusive companionship bet~veen two persons u~hicb is based on emotional fascination. In explaining 93 GERALD ~(ELLY Reoiew for Religious this definition it may be well at least for the present to limit 6u/selves to some concrete situation: for instance, to a p.ar-ticular friendship between two religious of the same.com-munity; or, even more concretely, to such a friendship between two novices. Later in the article the remarks can ,easily be applied to other situations. The definition I have given is.fi technical one. It is so worded as to exclude certain companionships that are,some-times rather inaccurately ~tyled palticular friendships. The clique, for example, is an exclusive companionship; it is limited to a few and excludes others. And because it is exclusive it is harmful to. common life. But it is not a par-ticular friendship in thestrict sense of the expiession because it is not limited to two persons. Even exclusive" companionships between twb persons are not. necessarily particular i~riendships in the technical sense. For instance, one-,pair of novices may be drawn together simpl.y becaus.e, each dislikes a crowd. Another pair may associate merely because of some mutual hobby a liking for birds, or for flowers, or for some.game or work. .And s~ill another pair may unite for the sole. reason that misery loves company; each is, as the saying goes, "agin the government," and their companionship furnishes, an outlet for this cbntrariness. In companionships like these there seems to be no strong emotional binding force; the exclusiveness appears to be the result of some purely external circumstances. Of course, associations sucti as these can easily lead to emotiona! att_achment; but until they do so,. they are not to be considered particular friend-ships in the sense in which we are now using the expression. In the real particul.ar friendship the precise reason for thi~.excl.usiveness of the companionship is ~motional f~scina-tion. The parties conduct themselves much in the manner of yoiing lovers. The whole pr.ocess of the formation aia,d 94 Match, 1946 THE PARTICULAR FRIENDSHIP. growth of the friendship follows a rather definite psycho-logical pattern. Religious should be acquainted with the psychology underlying this companionship so that they ¯ can protect themselves against tendencies that might other, wise prove very harmful to them. The Adolescent It will help towards a better understanding of the poar-ticular friendship .if we now leave our novitiate s~tting fo~ a time and take a brief glance at the emotional life of the growing boy. (I chb'ose the boy merely to be more definite. Everything that I say here. applies, with the necess~ary. changes of gender, to the growing girl.) In the years just preceding adolescence the normal boy has very likely limited hisclose friendships to other boys and has.had as little-as possible to. do with girls. Girls had no attraction for him, except perhaps to arouse his curl-. osity. But as'the weight of adolescence settles upon him things'change. He finds girls mysteriously charming, very; attractive; he wants to please them, and he seeks to be a 'hero in their ~yes. Perhaps, even in the very early years of adolescence, he experiences what is popularly called "puppy love"; he might, in fact have this romantic experience rather frequently. Usually, though not always, these youthful romances are of short, duration. There may be great emotional exhilaration for a time; but it.~ is easily exploded, like a child's balloon, and normally has .no severe lasting effects. But as the boy moves on into the upper years of ad£- le~cence, it is quite normal for him tocenter his attraction on one girl; and this .experience, though it follows the same pattern as the earlier cases of "puppy love," is more pro-found: It is this more matured experience that I want to analyze here--to observe its usual manifestations, its origin; 95 GERALD KELLY " ~ Review for Religious and its purpose. If you were to' ask a young man how he happened to fall in love with a certain girl, he might, be unable" to tell you. And if he could tell' you What had suddenly caught his attention ;and captured his heart, his answer might be: ¯ it was the" color of her eyes, the wave of her hair, the way she danced, the special musical quality of her voice-- all apparently trivial things. Or it might, be a word of sympathy, a word spoken in his defense, an impression of great virtue--things of greater significance. It is~ditficult to analyze this first step of falling in love; it is to a great extent mysterious. But the reaction to that first stimulus is not so mysterious. " The boy's heart is captured---riveted, as it were, on that one girl. The thought of her tends to absorb his mind; spontaneously he desires to share with her his thoughts, his wi~hes, his dreams, even his prayers. She has'become the center of his emotional life to the exclusion of other girls; and he wants a similar place in her affections. Hence he burns with jealousy if another boy enters into the picture. ,. ~ Of course, the .boy who falls in love still retains his affedtion for his parents, for his b~others and sisters, and fo~ his boy friends. He may still have a friendly liking for many other girls. But over all these affections--dominating them, as it .weremis this one distinctive attraction. If the girl he loves is absent, he suffers torture, oHe feels .dissatis-fied; he finds it hard to study, to do his work, even to be pleasant to others. He seeks some satisfaction in ,the posses-sion of little souvenirs, is inclined to telephone, to write frequent and effusive letters, and so for, th. When with his beloved, he is overjoyed. He wants to express his affection in sweet owords, in kissing and cares-sing. Incident~ally here lies the great dange~ to chastity in ever the purest courtship. It may be that these manifesta- -96¸ THE PARTICULAR FRIENd)SHIP tions of affection are joined with the deepest revere',nce; yet they tend to'heighten emotion, and thus to increase in fre-quency, ardor, and physical intimacy. It is easily seen that if the girl reciprocates the boy's affection, the natural result of the ~u.tual exclusiveness and intensity of,their companionship is a. complete assimilation of interests.They tend to have the same likes and dislikes. They want to share everything--from the prosaic act of munchi.ng the-same sandwich to the exchange of the most delicate secrets. In a word, their affection locks their hearts together; each is con_vinced that this state of affairs will las.t forever, and each craves a complete oneness with the other. They want to blend and share their entire lives. The experience of fallingin~ love is not something occa-sional or extraordinary. It has been happening'through0ut the world since" time was y~oung; it is happening now; and it will go on happening, so it seems, till the end of time. Because it is so common, and because it follows such oa definite pattern, it seems logical to conclude th,at the tend-ency to fall inlove'is instinctive. I do not mean that every-one h-as the experience; many factors can intervene toblock off the ~actual experience. But I do mean that, - speaking generally, .we all-have this tendency, an instinctive tend-ency; and if that is true, it must come from God, and He must have a reason for giving it. As a matte'r of fact it is not difficult to find a very good. reason why God should have placed this tendency, in human ,nature. God's plan for the family containsthe explana2 tion. In the divine~ plan for human beings, children are brbugl~t into the world ~is very helpless little things. They develop, slowly; they need the care of father and mother for. a long time. God ev_idently wants the faiher and m~)ther ¯ ,.to live together in the closest intimacy all the days of their lives. This long-.continued life togethe~ invoFces many- 97 GERALD KELLY "~" Revie~v [or Religious [~burdens: iind grav, e :~esponsibilities ~w~irds~ each other and ¯ towards the children: If this kindof,life did not haverits attractive features as Wall as.its b, urdens and responsibili-ties; only the hero~s Would have the courage to embrace.it. " As we know, God does not lay burdens:and responsb biliti~s on humhn nature without also providing compensa-tions. He. creates' e~ery human.being a potential.parent, .and He also gives each certain capacities and instinctive tenden- "c!es that make married life and parenthood not only.bear-able but ~am?a~tive. One of ,these instinctiv~ tendencies is the.!nclinati0n toan exclusive, tender.companionship. This serves as a powerful inducement to marriage; and after mar-riage, iif this mutual tender ¯love is fostered,' it not only pro- ~vides for the dare of the children but also i!ghtens the bur-dens of thelparents, and protects them, at least to some i~Xtent, from dangers that might come from outside the family circle. Applig, ation to N6oices The foregoing analysis 6f falling in love suffices for0i~r present purpose. We have answered the questions .that ~eemed fundahaental. It is t!m,~ noN to retu~rn to our novitiate setting and to apply the conclusions ,of our psychological analysis to the case of a particular friendship among novices. . - The applkation, ~it seems to me, should be fairly obvi-ous. A young man enters the novitiate at just about the tim:~when this tendency towards exclusive em6tional com-panionship is most apt to manifest itself. That it should m~inifest itself is perfectlynatural. On the other hand; the~ atmosphere of the novitiate is not natural; the novice's com-p) ini0nshlp is limited'to members of his own sex. But this fact is not in itself enough 'to suppress the instinctive y,earn-. ingfor exclusive companionship: Strong appetites have a March, 19 4 6 THE PARTICULAR FRIENDSHIP way of asserting themselves; and if they cannot find their normal object; they look for h substitute. The no~ice's tendency .to form a particular friendship seems tO be an unconscious seeking-for such a substitute. That is why ~he .particular friendship exhibits, as was remarked previously, many of the signs of a love affair: exclusiveness, absorbing ¯thoughts, secret meetings; and sentimental demonstrations of affection. Harmful Effects From what has been said it is easily seen how fosteri;ag a particular friendship:has disastrous effects on the religious "life. Its exclusiveness renders well-nigh impossible the practice of that universal and impartial charity which is so impor(an.t for harmony within a religious family and for carrying on apostolic works. The absorption of mired the love-object not only interfereswith study and work, but most of all it prevents the union with God that the life of prayer and other spiritual exercises ought to develop. The third source of danger is the ~.tearning to manifest one's affection, by bmbraces. Ifthese cravings are satisfied a great ~protective barrier to chastity is broken down, and serious sins can result. Moreover, once this barrier is broken by familiarities, it is very difficult to rebuild it. I might mention here that this danger is probably greater in a friend-ship between two women than in a similar friendship between men. Men are protected so some extent by the consciousness that kissing and embraci.ng are not custom, ary among the members of their sex, whereas among women it is more natural to express even ordinary affection in such ways. Embracing, of course, is not the only source of dangeb to chastity. Other little familiarities can also break down reserve and open th~ way to temptatio.n. And even when 99 GE ~RALD KELLY ¯ ~ Review for Religious external modesty is preserved, the emotional friendship can be a source of great disturbance to the imagination. Day,- dreams will not always remain on the spiritual plane. . We can end this enumeration of~ spiritually harmful effects by stating summarily that fosterifig a particular friendship strikes at the .very ro~t-significance of religious consecration. The vows themselves are but means 'of ¯ leading the soul to God; and t~he vow of chastity in particu~ lar is intende~l as a means of giving the heart to God. The particular friendship draws the heart away. Even if it does not lead to actual violations of chastity, it still deprives that vow of the fruit it should naturallfproduce. Not Limited to Novices' The particular friendship~ in the full sense in which we have described it, is hardly of frequent occurrence among religiousl But the tendency to form this association is cer-tainl'y common enough to warrant a thorough discussion of the sub.ject. And this tendency is not limited to novices. In fact, the possible combinations in Which the-part.icular friendship, might appear are quite varied. For instance, two religious of about the same age, both of whom have been professed f3r several years, might form such an attach- -ment while teaching or carrying on some other apostolic -work. The dangers in this case are generally much more grave than they would .,be in the novitiate because of the greater opportunity of indulging_the affection. ~ "Then there is the possibility ofa particular friendship between a young religious (perhaps a novice or a recently professed, religious) and an older religipus. One can hardly overestimate the.possible harmful effects of this relation-ship;, especially for the young religious. Indeed; a very .pr°mising vocationocan be lost in this way. The young religious is unwarily drawn into the affaiL loses interest in 100 March, :1946 . THE [SARTICULAR: FRIENDSHIP ~spiritual exercises, ~ suffers perhaps many grievous tempta-tions against chastityiand at last, with former .high. ideal~ of religious perfection completely shattered, returns to~tl~e world. A~ older religious who would take the i'i~itiative in a companionship of this kind or willingly encourage it would be running a risk of giving grave scandal. Fortu-nately, ignorance excuses from. guilt; 'but such ignorand~ should not be perpetually fostered. 'Again, the particu!ar friendship is not li~hited to the religious family;, an extern may begone of .thd ~parties. For example, it is not entirely uncommon for a pupil to develop what is sometimes referred to as a "crush" on the teacher. If the teacher al~o loses~emotional control, there results the particular friendship of the teacher-pupil~ variety. This topic is usually treated ratlqer thoroughly by ~he psycholo-gists ¯ of adolescence. Many" ad61escents develop these "crushes"; on.their elders. These young people~, we. must remember, arestill in the ~ransitional period; their emo.-~ 'tional life is just developing~ It will go on develop'ing nothing happens to fix it at a childish level. Bu~ ~, long-continued .reciprocal "crush" can fix it at that level: Thus one of the great evils" of ~be teacher-pupil particular fri~nd-ship is the retardatioh of emoti6nal development in" the This is a di~icult ~ituation to handle, as anyone wilt~ admit. In the first place, it may require self-crticifixion for ~the teacher; for religious t~achers are apt to get very lonely. They may ~find themselves spontaneously yearning for affection and attention, especially in times of discourage-ment. The affection of the pupil would satisfy this yearn-ing. But if itis satisfied by reciprocating the pupil's atten-" tions (and much.more so by ta ~king the initiative in seeking attentions) a very harmful-situation arises. The pupil's own emotional growth is stunted, .as we mentioned above; lOl GERALD KELLY Reoie~ for Religious and scandal is given toothers because of the partiality. which is usually shown and because of the 0ut-and-out childishness that a teacher sbmetimes manifests in Such cir-"~ cums~t.ances. Youth have a right to expect better emo-tional control-of us. Yet, even if the teacher's own emotions are perfectly under control, the handling of the adolescent "crush" is a delicate matter. As it is unfair to the pupil for the teacher to initiate these emotional attachments or to respond emo-tionaliy to them,° so it seems equally damaging to deal harshly with such a pupil. The teacher, has to be both objective and kind. L- uella Cole, in her books, Ps.qcholog~/ of Adolescence and The Background for College Teach[ng, suggests three p.~inciples for the teacher to follow on these occasions. The first principle :is one we hive already indi-cated: namely, the teacher should never show emotional interest in the pupil. The second principle is to avoid being alone with the student, especiallY behind closed doors, because it is then that the emotions are most li~kely to riln liot. The third principle-is to pro,vide ,the devoted student (whether boy or girl) with plenty of work. The author suggests such physical ~ctivities as cleaning erasers and washing blackboard.s, and, with special reference to the col-lege student, some mental occupation such as special work. .in the library. It is her opinion that several weeks of these physical .or'mental tasks will be sufficient to cool theardor of the student.1 Her suggestions ~eem very. helpful. The one precaution that might be added here is that in assigning Work the teacher should guard against giving, the appear~ ance of favoritism. Perhaps what I have written about the teacher-pupil attachment was a digression; yet I believe it is not wholly 1Luella Cole: The Backgruond for College Tea__ching,. Farrar ~ Rinehart, 1.940, pp. 164-5 ; Ps~Icholog!l o? Adolescence,'same pub!is.hers, I 942, pp. 147-9. 1-02 THE PARTICULXR =- F~IENISSHIP without pertinence. And the remarks made with reference .to this relationship ~re also¯ applicable to other situhtions in which religious deal with youth. Similar attachmeiats can be formed; similar .dangers .are present; .and similar precau-tions and treatment are necessary. ¯ ¯ We can conclude ~he enumerationof the various'situal tiol~s that might: occasion .a particular .friendship .by ieferring biiefly-to °thd most obvious case, though fortu-nately not the most- common namely the possibilit~ Of ¯ falling in 10ve with a person of the opposite sex, In theii early years of training religious are u~ually prote~te.d from this danger, at least to a great extent,;by the)fact tha~t they do not ass0.cia, te much with externs. Andeven in lat_.er.years, when ~hey. are engaged in works of,the apostolate, they are somewhat piotected ~by the ordinary regimentation and super.vision of their l~ves. They .would be ~sMeguarded grill :.m0~e if .th~.'pr0.~iSi0ns. f0~r ~iois.te~,. comp~fii0hs) eXteiaal reserve, and.so forth, Were alwa~s~rigorouslg 0bserved.But nothing save a.sl~ecial grace of God can protect¯¯ them to¯the point of utter immunity. As human beings, they are alivays susceptible to ~uch attachments. A very realistic .professor of pastoral theology used to tell his seminarians: "In youe priestly lives.you will often h~ve to deal wi~h women. In some cases you will neces.sa.rily. be ai0ne with them. If, on ~he of these occasions, a woman "should ¯burst into tears, do not yield to th~ impulse to dry ~hem for her." This is a rather concre.ge way of saying that bn"e must not let ~impathy'interfere with judgment. EVen spiritual ministries and apostolic words can be very dagger: ous, especially when sympathy plays On the heartstrings. A prudent reserve is always chlled for if one wants to keep his heart where he placed it at th~ time of hisconsecration to God in the Heart of Christ. GERA~LD. KELLY. ., R~eview [.or Religious ¯ Ordinary Friendship. Artier hearing a discourse on the particular f~iendship,'. oa~young religious is apl~ to be~confused. "What does it.all mean?" is his .question, even thofigh unspoken. "Am~I supposed to have .no intimate friends? Must I keep my heart in solitary connnement. The answer ~to such questions, whether spoken or unspoken;" should be very straightforward, T, rue friend-ship is one of the great blessings.of life, and it ~belong~ to religious just as much as to others. Father Tanquerey, after treating ofthe benefits of true friendship, has.the fol- - lowing.pertirient paragraph: The question has been asked whether or hot such friendships should be encouraged in cdmmunitieg.-~It may be feared tlSat .they will be detrimental to the affection which should unite all the mem-bers~ and that~ they .will be the cause of j,e,alousies. " As,suredly, car~ must be taken that such friendships do not interfere with th~ charity due to_ all, that thhy~be supernatural and be kept within the limits set by Sfiperiors. With these provisions, friendship, retains in com- . munities all the advrintages dessribed 'above, since religious as-well as others need the counsel, comfort and protection that a friend alone can give. However, in communities more than elsewhere, all that savors of.false friendship must be avoided with jealous care. (The S~iritual Life, n. 599.) Certainly the lives of religious who 'became canonized saints furnish ample proof that genuine friendship is not at variance with the ideals of the religious life. These saints had intimate friends within their communities and outside their communities, friends among those of t.h, eir own sex ,~nd friends of the 6pposite sex. Moreover, the mere reading of some of their letters indicates that their friendships were warm and affectionate. And we-need not confine ourselves ¯ to the lives of canonized saints as if true friendship were a'i~rerogative "of heroic sanctity. Very likely most religious who are now in-the declining years of life could tell us that- - 104 , March, 19~46 " .~ ~ . :- THE PARTICULAR' FRIEIqDSHIP,-. the~fiieridShips they-have ~formed ha~e been "a sohrqe .gre~it joy~ m their h~es~and of much help, in the Ser)ic&of ' ;~-7-'~God. ~" "~ " ~ ' " )=": ~--~ he.essential difference apparently lies in qualit:y:~on~ kind ~f friendship is good for ~eEgious; ~an0?her "a~ harmful. With'regard tS h~man compafiionship,, th~d~i~i ~.on~ ssnse in which religious must go,to-God alone; iense in which c;mpanionihi0, intimatd compahionsNp,~is ?n ootnly permissibl,e u bt e h u ipf 1. ~ -- ~" - How to Distin uish? . ' how can .one -"jadge:~gether a f)ien ship is jast o~dinary friendship o~ But, "the young rehg~ous will ask; " - . p2r~i~Ul~r friendship? The simples~ way of makmg,tBi~ diStinCtion is to examine a companionship to see,,if it mam~ fest~ the specific ~igns of the particula~ friendshlp. 2 ~ One Sp~c~c characteristic of ~he particular fri~ndshi~ -~ts exclus¢oen~s. Ordmary~fnendsh~p ~snot. eXclus~v~.~ mdy be that,:, because of circumstances or,-because of" one"~s own temperament, he has only one good.friend; bu~.thi~ .,is- not of the, nature of ordinary friendship~ One person can,h ve_many ~ood friends. ~ _ ;:~ :'~:' -, T~d~ exclusive tenddncy of the particular friendshipS" easily~,breeds jeatohs~. The ~fact thh~ One's friend has other' friend~, is resenred.'~ Ordinary. friendship does n6i have this effect:- Irma!lows freedom not only for oneself but for one's fri~ffd in thi choice of other friends. - ~- . .,~ TBe particula) friendship' is marked by-internal absorp:~ .tio~ o~ .,.mind on the ~riend. ., The ~houghts. ~ and affections'~ t"~ . :are;.as ~t were, bounff to one person: . i n t e r,"n ~a,"l ffee~om to :,~:;p~g~,~O~studg, to work, to be with. other do~panions; to rook separano~, ~s hampered, :Or&nary friendship,; on ~e ~h~ hand~ does not greatly interfere witKthis I~sa~at _ does not greatly interfere, because ~t' seems ~to ~'~ ~':- . ~,,- - ~.~ ., " ~, " ,~. "_ ~ 105 . Do ELLY . -- ~ ::that one cain& Without-.qualifi~atio~ apply tO ordinary f~iend~hip the dictum,"'out o~ Sight, ouvof mind.'," E~en :th):tTue~t and mosg s~iritual of fridndships is not~as co~d as that. Perhaps it gogld be more accurate to say that in . paiticgNr friendship ~.internal ¯adjustment ~to separ~tion:~is exVa°rdmanly, d~Ncult,~ whereas, m the case of. the s~mple ~ ~ .u .~r~e'asu:~ it is campara~:~e~y~ ¯ ¯ ~ yaas". . " '. ~, "~ ~ ~ ~ Finally, the tendencg.td manifest affection bg soft wo~dg :;~nd embraces arises spontaneously ~hen a.particular friend- " shi~-is fdstered. This4s ffot a distinctive characteristic o~ ~o~dina~) friendships. It is~ tgue, ~} course, that so~e people are'much more externallg affectionate :' than others; true al~o that a certain amoun~ of external demonstration is :.'.~more natural with women tBan ,~ith.mefi. Ndvertheless; these things are not characteristic ~rks o£ the:, ~i~le friendship: ~n, un~ual-tendency to sgch manife~t~tlons ig ~isign. ~hat sgmething other than ordinary friendship ~S ' mvolvea.~ ~" To sum the matter up negatively: or~ina~friendshi~- doe~ not ifiterfere~ with the common 1)re, with. imparfi~al ;:charity, with prayer,, with the-p~rfprmance of One's du~y,~ .with the prfident reserve tha(must characterize the bearing ~4:-~f religious, Agxin; briefl~ ~ut still negatively: ~n)friend-'~ ~.shi~ ~hich does not interfere with the attainment of r~li- :gibus ideals is a iound friendship. Finally,, m put it' posi- ~tigely: any friendship which helps 9ne to lead ~ gdod ~reli- ¯~ious life i~ not only s~fe and permissible, but actually gi, ft~ Of Gbd. , ~-,[EDf~O~s' NOT~: Our nSxt Kumbtr will contain some, suggestions for b~eaking a p~r~icular friendship ~nd for preventing the formation of on~.] -~- ¯ ~: . rl lan. n ouc a hies. ~ohn =. C6o~dn~ S.~.~ ~ Negroes attack segregation? Why, as they cbnve~t: .~ the color~d, don:t they b~ild for them churches and schools bf .their own? Then when they are all converted,~ interracial 9nderstanding will come of itself." ~ This sincere question from a zealous priest.surely ~omes at the '~eleventh-ho~ r." When law~ both federal- ' and . state are ~anning racial discrimination in public employment and privgte . :industry; when state ~ivil rights bills are making it criminal (evegqn the priest's own state) to make racial discrimiqa tions in hotels, restaurants, and places of public r~sort; when labor ~unions are d~manding that ~no. man's color should deprive him of an ~qual chance, t~ earn his ~ail~ - '~read~this is a late hour indeed for a champion to rise in_ ~ fhv6r of Catholic racial segregation. But the ~uestion has been honestly' asked ~by one wh~ is otherwise the soul 0f .~kindliness; and the voiced query of suCh a one is certainly-~ ~e unvoiced query of many. As the-priest live~ north of~ _ the Ohio River, traditionally the '.'River~30rdan'~ t0 t~e freedom-seeking Negro, we sfiall, frame our reply accord-" ingly. We oppose segregatioa in our Cath01icyhurches and schools because it is unj~st, impious,-~gd scandalbus a bar to the conversion of non-Catholic Negroes, and a cadge-of perversion of the Catholics. _. Such segregation is unjust because, for one thing, it rob~ -~tfie Negro of, self-re~pect. If yogr test of acceptability were - condhct or character or virtae, each might hope one fl~Y t~ q~alify. " But" iLyou~tell h~ that your ban is:o6 all those~ oLhis hne," ~ then the offense is in his blo~d. He Knows.~it .IOI-IN'E. 'COOGAN ' ' " l(evie~,tor Rdi~iOu. ~L .n6t merely that his appearance does not pIeaSe. Negroes , -'~o~ne in all shape'-and Sizes, in all mixtures of blood, imhll ~,shades of .complexion, in all .types of features. Some Negroes are strikingly handsome, far more so surely than. many whites; and yet almost any white c~in at least be. tol- o. erated, whereas no Negro need apply. He knows that ygu draw no such rigid line against members of another religion. Non-Catholic whites are admitted.to ~Catholic institutions. fr~in" whicl~ Catholic Negroes%are excluded. The right" ~eiigion seems less.important than the righ.t race. It is use.- "x ,.less to tell the Negro that acr'ods town somewhere there is a Catholic church for his kind; that mil'~s away ~there,is'a "o schoi~l to which he can send his childrefi. Miles. away, ac'rosg-'railroad tracks and through traffic; miles away, out ~from" St. Luke's parish they may go, past St. Thomas', ,past St. Mark's, past St. Ignati.us~ and St. Ma.ry's,. to find .refuge at last in St. Peter Clhver's or_ St. Benedic~ the.~ ;Moor'.s. " Such mass rejections by a dominant m~jorlty inevit~aMy weaken and destroy self-respec't in a weak minority. How destructive this can be wheff the Church herself se'ems' to" jgin.'in the accusing chor~s. Pope Leo XIII rightly :declared that poverty can so dehumanize that morality ~becomes. inhumanly difficult. Racial bars can be at least as demoralizing; for even a beggar can dream of 0utlivin~." want; but race is an act of. God and is bled in th~ bone. We add that these-~racial bars are not merely unj6st in -that they destroy self-respecl; they are impious in that they., are effective denials of the most solemnl~ proclainied reli- ¯ gio~s truths. If God is the. Father of all, .why must His .children besegregated before His face? ~If all share Adam's nature, Whence comes this special taint of blood? If theS~sn ~f Man is each man's Brother-, whence comes th~ color bar? "A'nd if H~ died eqUally for all, why these pretensions of:the Caucasoid?~ Did Christ's vt am the vine, and you branches" extend only to the lily-_whites? And, in the Mystic_al Body is pigmentation more important t'hafi sanc2 tifying grace?- Christ and His Church have told us_wha~,o~, things count in God's sight; .and race is not among.~he.m.~ The separation of the sons of men into sheep and goats on ~.any other basis than Christ's is a consequence of the ~s~ime di~cisiveospirit that has rent His seamless robe fnto the mulr °tiple tatters of Protestantism. Mother Church has give, n -'both impieties a lille repudiation. Racial segr3gatiori we have called'not merely unjust arid~ ~ impious; i~ is scandalous.in the strictest sense'of the word; it is a moral stumbling ,block and .lock of offense. ~ Few better-class Negroes will listen to'the call,of what ~ee~ms'to them a-white man'.s church. "To. the rrfajority of ~du-" cared Negroes," the President of Howard, their national " urfi'vers~ty, has truly said, "the Catholic ChUrch simp!y does not exist."" The march of grow,ing Negro leade~ship~ i~'seldom towards Rome. In some centers of special Cath- ,~ olic effort the"un, derprivi!eged eagerly~ answer :the call df truth, but the great masses remain untouched. Yet this bar to~conversion is but one 6f the scandals arisihg from. "5~reljgious segregation; of both born. Catholics and converts many find it unbearable to think themselves step-children Mother Church. It is the wildest flight from reality for us to~ imagine-that we can convert and hold the' N~gro through a system df segregated churches arid schools. It-will cost us the ~,loyalty of the race if we t, ry it. The Negro will not tol~ ~erate'a pariah Oosition of untouchability. And even if ~this were not so, where, when, how could we man and-finance an,adequate separate system ofchurches aiid schools? Eyen~, tgX-~,_,upported separate school systems have broken down. Conversion of the race will require all the efforts of the-~ - - "~- 109 .~. ,°~,,~ Boston,- Grand Rapids, oor Indianapolis. The $i~ste~s of : JOHN.~. ~00G~_ N* .~." "" ' - . Review for Religious ~.Whole Church laboring, an~d g[vihg with ,a Willing heart and hand. .Tying our hands behind us through a-policy of segregation means le.aving closed the door of opportunity;_ much, many will be lost; and with what gain? The hao~rement.awi~y from segregation in educatibn and . ~religion is so strbng that the reactionary is hopelessly dated. There is "hardly a~ollege or university in thi~ North, from Maine to California, that professedly, defends the ~olor~bar. .," The haost renowned girl~' scho~ols;: registers of social accept-ability, have their" colored students, sometimes even teadhers> 2Each spring, Negro magazines, pieturg, their scores of degree "~inners, including many Ph.D.'si and these from theooldeg't and~most respected American universities, Catholic schools~ ,~despite a belated start are ralbidly accelerating; .one in a-,bor- . der cityhas raised its colbt?ed enrollment from'-none to more than one hundred in a single year, and announces th~ move_ a complete success. Even our schools for problem childre.n ~:h~Lve fdund it desirable to repudiate any color bar: two at least of the, local Good Shepherd homes, have Ye.c~ntly - opened their doors to all. Boys To~n flung wide its doors from the beginning: As Father Flan~agan explains: ' . ~I know when the idea of a boys~ home grew i~ my miniJ.I never thought of anything remarkable ~bout taking in all of the r, aces affd all the creeds. To me, they are all God's children. -They are.my brothers. They are children 6f God. I must p~otect them to the best of my ability. These Negro boys h~iv-e been just as fine and . decent as the boys of my own race . If I were apastor of a parish. '- whether it was located in the slums of the city or in millionaire row. ~I would follow the same policy. ~- Recently~ a bi-racial "convent for Dominican cont~m~ plat!vies .~as 6pened in Alabama. The Dis.caked c~rmelites have announced:the same Christ-like policy; already the- .,colored spouse Of Christ can find a haven id the Carmel Of i March,?194~ ,~ " " ~ CHRISTIAN ~.U.~ Social ~6ik,, too; ha~ opened their , ~anks: to daughters :" Ybla~k bu~'- beautiful." And a~ ciea'~-eyed Domihi~fin ~Mother General has scorned the mcons~stencF of praying Blessed Martinde~Porres fo~ vocatiofis wh le ~efus~ng raceSisters. , . ~, .~. "~ ", Advocates. of.racial segregation within the Churkh~ ~e recently~ dealt a body-blow through publication, of the.story ':~,of the foundation of the Sisters; Servants of th( ImmacfiL .late Heart of M~ry, at Monroe, Michigan, a handred years a"g doT. W ° f o t h -e t h" r e e~Sh o' u n dfNmegg mo ers w~re-o ro ¯ .-blbo ; bne of these was the first m6ther general,-#ho b~ids~ fair. to become a"canonized saint[ From th~ three m0~her ~ houses' in Monroe, Philadelphia, and Scranton have gon~- forth ~h0usands of cons&rated women giving~,thei.r' all~q ~ervice in the two Americas. Their blue-clad rffnks today number ~h~r~y-seven hundred, truly a princel~ pro0f,0f~th~ ~-fertil~.y of race brotherhood. Among ~the .cle;gy, to~ fibta~e blows are ~eing ~truck at segregation. Father ~ohn La Farge, S[J., is authority for the statement~ that 'the ,[~ardinal-El~t of -New York has ordered tha~_~here color line:draw.n in any institution of ,his archdiocese: Much th~ same statement is made of Los Angeles. " The~e are 9nl f6ur-known ~colored ~iocesan priests at present; bfi~ 'yearother seminaries ~o inter-racial. The~notable-~ucce~ Of N~gro.pries~s already Orddined makes their rapid inevitable. ~T0 the merits and success of tile largest ~in~le ~:~ group 6f these priests~seven ~f "" ~ the.,Soc~ety of ~th e D~i v=ine. Word working within the Lgfayette Diocese--its-bisho# gives~this ~revealing t~stimbny: The enthusiasm.with which they were received, and t~e spiend[~ ~rk~ they~are doing.in the t~ree parishes now entirely "under theirS'~ :dtre~t~on,,slay for.all time t~e groundless and mischievous~yth tha~ he'colored do not care to have pr~esis of their own ra~e fo mihister ~hem~ .JOHN E~ COOGAN. ,~ "Revtewfor~Re! g~ou~, . " '.~he New "England Province of the Society of J~sus.has ~ele~en Colored members from Jamaica. -~e Benedictines ~ . - Colle~ewlle, ~-M~nnesota, have e~ght Negro 'youths- ~n. their ~, seminary, studying for the priesthood. Their c~reers ~lthln- ~t~e~order will be determined.by their abilitigs and interests; -_Lff+t~by any'accident-of race. At least eight~other r~ligious orders and congregatiois .claim ,a share Of the present-one.i. hundre~nd se~en Nflgro seminarians. All thii ~s littf~ in. Lompaiisdh,with _the ~ative clergy .of so-called"'darke~t Affica,".With its three bishops, four hundred and-~fty, priests,-t~ree' hundred and sevefity:fivI Broihers, and~t&O~. .~thbusand nuns;. But America is awakening from" th£:,~ .n~gh~mar~of s~gregat~on and willnot sleep again. ~-~ ~ Th~ battle'against segreg~tio~ must promptly be-won in'~our~schools. From segregated schools; race leadership . continues to come "too little and too late." As a" ~esult,. - through whole vineyards ."branches'"are dying on the Vine.~ ~Meanwhile our many largely lily-white Catholic schooig . are'beiffg-~alled~and-democratic, in sharp contrast to the public schodls which admit all races and colors. And in, "O--~E dul.own~ ranks we suffer from the p61icy~of exclusiveness. :. ? Mutual appreciation co£es only from mutual.knowledge;-.,,) ' ~:and our thildren are being denieff the education to be ha&~ from a~ pers6nal knowledg~ of fellffw Catholics drawn ~ from other'branches of the human race. ~ " " ~ We Catholics must then ~choose betweem segregation~ and thk c0nve~si~n of our thirteenmillion Negroes. We~. a~ "perhaps have 0neor the other; we most surely cannot~'h?v~ :bot~. It~will riot avail ~us to s~y that our racial policy -" mbre liberal tha£ tha'f of any o~her, creed. Since when. ha~ theY"pillar and-groundo~ the truth" ~hought it suCcinCt ~:, merely to ~e a bit more just or more kind than sbme, tag-tag_ ~heresg? S~gregati°h~tmust gR; ~o~_~'There ii neither "nor . Greek-- :'"there- is .~ither gond not~ free: there :is, neither March, 19 ~ 6 COMMUNI~ATIONS ~ale nor. female. For you are all, one. in Christ Jesusi" ~(Galatians 3:28.) " ~ "'The Negro poet'saccusihg query addressed tO Anierica" is addressed as well to our every churc~h and school: How would you have us-Z-as we are, Or sinking "neath the load we bear? Our eyes fixed forward on a star? OF gazing empty in despair? Rising.o.r falling? Men.or things? With dragging.pace, or footsteps fleet? Strong, willing sinews in your wings? Or tightening chains about your feet? . ommunicaffons Reverend Fathers': .~ " . That a Christian.attitude can be cultivated foward the N~gro even in the deep South is a fact proved" by successful attempts which.- have been matle by students of Mr. Carmel Academy, Lakeview, ,New Orleans, in this pha~e of Catholic living. The student actlvi:, ¯ ties in this field of endeavor are given here~ in sketchy form: ,-,, First and foremost, the study of the Mass and the Liturgical Year were helpful means to strengthen the spiritual llfe of the students, which naturally found expression in a more Christian attitude towards all members of the Mystical Body of Christ. In the January, "1936, issue of their school pa.per, Echoes of Car-mel, a first hesitant step was taken by reprinting from the the Inter-racial Review an article, entitled,. "Can Prejudice Be Cured?" by the Reverend J~hn LaFarge,-S.J. This article showed the effects of prejudice and the power of personal example. "Prejudice can be cured if we use our natural reason and the gifts of God wherewith to. cure it:" No reaction sprang from the appearance of this article, which might have l~ad the effect of an atomic bomb inthe racial eldment of the South. ¯Then followed a~.series of articles by th~ student COMMUNICATIONS Review for, Reli#iou's Men-Are Eqtial;" .which-was a de~reloPment of the Manhattanville Resolutions concerning racial prejudice. .Devotion to Blesse.d Martin de Porres, the Negro ~D0minican Br0th'er, was pi~om0ted 'thro.ugh the ~0dality, while the school paper introduced an Interracial C01t~mn in' the December, 1937, issue. This column endeavored '~to instruct the students.in their duties towards the Negro as a member of.the.MysticalBody." On several occasions during, the annual vocation week s~onsored by the school, the Reverend Cl.arence Howard, S.V.D., leading" mem-ber of the Negro Apostolate, addressed the students on the vital sub-ject to most Southerners--the racial-question. The ~reaction of th~ students to these talks was gratifyihg. A Sister of the Holy Family, a Community of Colored Sisters founded in New Orieans, was guest speaker for the monthly Catholic Students' Mission Crusade meeting. Th~ crusaders were edified and voiced their appreciation generously. A soptiomore of Xavier University, a lovely colored student, also addressed ~the Carmel .students during one of their observances' of mission week. She was given a thunde"rous applause, and, together with her companion, an6ther Xavier student, was sh0wfi every -~of c6firtes~ during their stay at Mt.Carme1.~ In the afternoon of that sam~ day, the ~wd Xavier students a~c0mp;inied.eighty Carmel stu-dents to Visit Xavier Univ, drsity;- the 0nly Cathtilic Ufiiversity foi Negroes in-the United States.The visit through Xavier ended in the~ cafeteria where a delightft~l musical programwas enjoyed. Refresh: men~s were ~erved while six Caimel students sat at each tabl~ with Xavier"stu~lent acting as hostess. Here Color was forgotten'whil~ beautiful social contacts were enjoyed between the colored and White students of Xavier and Mr. Carmel: /~nd this was in the deep South! It Was du~ng another' missioia week .ffhen Xavier students of tiae music-department ,were invited to give a."rausical program at Lake-view Caimel. " The sttidents Weredeeply appreciative of the, display of fine ~alent and served a luncfieoh to the visiting Xavier students. -H~re a~ain "c01oi was overlooked and°.dile recognition .was given to high taldnt. " After sch6ol was dismissed that same afternoon, a youhg lady Called, accompanied by her sister Who was a first year student at Mt. Carmel, and said ~he would-withdraw her sister from a school ~ which entertained Negroes. No excuse was offered by°othe school. authorities, nor was any step taken to retain the little first year stu- 114 March, 1946 COMMUNICATIONS dent. It was thought that a student with a spirit of that type Would be better elsewhere. ~.- Dark Symphbny, a life-sketch by Elizabeth. Laura'Adams, a highly talented Negro girl, was interesting reading during.Religion class-- so much so, that one of the students dramatized the book, then" directed the staging of "it by members of the class. The-play was presented for the entertainment of the student body. The spirit dis-played by the players and the audience was very satisfying. Books and magazines w~hich promote the welfare of the Negro are found in the fac,ulty and student libraries. The books arc: Dark .Symphony, Adams: The Dove Flies South, Hyland; ~oi-ored Catholics in the United States, Gillard; Royal~Road, Kuhl; George Washington Carver, Holt; The 'Negro American, Gillard; Marian Anderson, Vehanen; Interracial Justice, LaFarge; Up From iSlavery, Booker T. Washington; ,Negr~ Builders and Heroes, Braw-ley; Street or: the Halt: Moon~ Farnum. The magazines on display are: "Interracial Review, Colored Harvest, St. Au[~astine Mes, sei~ger, The Negro Child, The Catholic Worker, and Twinkle. i This last" is edited by Miss Ora Mac Lewis, a graduate of Xavier University; New Orleans. Sister Consuela, O.Carm. Rev~erend Fathers: While I fully approve the Catholic campaign (especially in the press) to secure for the Negr~ his civil, social and economic rights,. .I cannot help being convinced that the best way of making him a convert to the faith is by personal contact. Nearly all Negro converts have been made exclusively by colored missions and schools. Here is an experiment of seven years' standing. In 1939 I tried to get some chil'dren to attend a Sunday-School arSacred Heart Church in Denver, Colorado. ~ The Franciscan" Sisters offered their assistance. We had an attendance of from 12 to 1 It proved a failure. In 1940 we tried a vacation school in July inthe basement of a house close to the center of Negro population. Our attendarice,was 42, but, the basement was so crowded we had to give up_for lack ,of standing room. In July, 1941, we secured an empt~y .storeroom on East 26th Avenue. We had 103 children nearly all of whom were non- COMMUNICATIONS Catholics. ' For the next three years our efforts met-with equal suc-cess; but'in 1945 we could not find a location in.which to h01d our summer school until the. very last minute. We, finally' obtained a portion of a large empty garage on the outskirLs of the N~gro district. Due .to its location and the delay in obtaining it, we had only 43 children in regular attendance," of whom all but four or-'five were non-Catholic. _ In commenting the 1945 summer school ~e made an appeal to all colored or non-Catholic children by theans of a circular letter. Our summer school is supplemented by a regular adult instruction. Class lasting six m~nths, which meets twice a .week: In 194~ there were eighteen adult converts. Z~he results So far have been the' con-version since th~ year 1940 of five entire colored families, numbering ~rom eight to. ten children each, with their parents, and of more than sixty other cbnversions of adults and children.~ The enrollment in. our palish school now includes sixty colored children. Several .bap-tisms of colored babies have followed as a mattet~ o2 course. /~irchbishop Vehr and a fine Catholic attorney are patrons of the' school. They pay the bills, amounting tO approximately $400.00 a year, including cahdy, ice cream, a yearly, picnic to the mountain, ¯ parks or the Denver city parks, salaries to teachers, rental of clas~- rooms, and the transportation of equipment. A location for a Negro center in the heart of the Negro district has been obtained, and a few. days ago the archbishop informed me that he ig'ready to begi.n building as soon"as circumstances permit. The Franciscan Sisters were originally in charge of the summer school, but for the last several years the'Sisters of Charity have been in charge. [ have one final" observation. It i~ difficult for the priest or sister to approach the adult non-Catholic Negro .on matters of ~ligibn.~ However; we have found as a result of this work that it is easy. to approach these adults through the children. These you.ngster.s, of course," report to ~heir parents what they °have been taught in school and the attitude of their teachers, and as a consequence and in a'sh~rt time the parents themselves visit the schoolmake inquiries, and in many cases enroll ifi the adult education classes. This w'o~k has resulted ~n approximately 125 converts in the last six years and with but one or two exceptions all have proved to be fine Catholics. A. Versavel, S.d. 116 ,od Forgives and Forgets Clarence McAuliffe, S.J. THE meditation on mercy is always one of the .bright hours of the annual retreat. We may not have com-mitted a serious sin at all, but the unknown pitfalls of the° future lie ahead. We are keenly conscious of our-own weakness. We might some day commit a mortal sin. Hence we are glhd to devote some time to the consoling parables of the Prodigal Son or the Lost Sheep; or to the actuaLcases of St. Peter or Mary Magdalene or the Good Thi_ef, "God is ready, even happy, to forgive," That is the purpQr~t of. both parables and case records. Moved by grace we are impressed with the thought and we rise from our colloquy reassured, confident, inspired to greater love by the realiza-tion that God will extend His succoring hand 4f we ever become His enemy. But although this'poignant and lasting consciousness of God's readiness to forgive is the main purpose of the reflection on mercy, we should not overlook a secondary aspect of thi~ meditation. This has to do with the manner in which God forgives sin. When God forgives, He forgives completelt.I. "He casts all our sins to the bottom of the sea" (Micheas 7: 19); when the sinner repents, "his iniquities will no longer harm him" (Ezechiel 33:12); sins may be like scarlet, but repentanc.e "will make them white as snow" (Isaias 1 : 18). God forgives and forgets. "God's ways are not our ways," says the Prophet Isaias. These inspired words are applicable to the sum-total of our thoughts, viewpoints, attitudes, and actions, but they have a very special application here. Most of us are ready to forgive. Indeed, we are obliged to forgive even .thotlgh offended repeatedly. To-this extent we bear a !ikeness to I17 CLARENCE MCAULIFFE Revfew for Relfgious God Who is always willing to forgive the repentar~t sinher. But is our manner of forgiving like God's? Is our forgive-ness burnished by the quality of comp.teteness? Do we not only forgive, but forgive so thoroughly that offenses once pardoned.exert no influence upon our future conduct? H~re, indeed, "God's ways are not our ways." We forgive, but we remember. Previous offenses skulk about in the recesses of our minds; and when a fresh offense is committed against us by the same party, the forgiven ones come back with their pristine vigor. We refuse to look upon the latest offense as an isolated fact. it is always a link in a chain; and the wholk chain captivates our imaginations and" stirs up. our resentment when the latest injury shocks our oversensitive. selves. We forgive ;~ but we don't t:orget. Take that unkind remark or act, that .gossiping behind our-backs; that garbled report to a superior. The perpe-trator by a Slight favor, a kindly'attltude, a show of humil- ~.ity wins. our forgiveness. But we feel that our attitude tow.ard him in the future should not be the same as before the offense. Our relations will incline n6t to the lubri-cating, but to the frosty side. It's best to maintain a cool reservd towards such a one. Otherwise he ma~, jolt us with another slight. That's the way we are strongly impelled to act. It's the way we frequently do act; and though this may involve, no culpability, it reveals that our forgiveness was not like God's. It was offered willingly, but it was not complete. We remembered. But perhaps we plead "Not Guilty" here. We do really forgive and forget in single instances. Then just alter the case a bit. Suppose the gossiper continues on with his backbiting. You forgive him once; twice, three tim~s, and oftener. Ask yourself how you reacted to the second and subs.equent offenses. Did you view thdm as separate, segre-gated indignities? Or did you recall offense number one 118 .Ma.¢c~, 1946 . . , . : GOD FORGIVES AND. ~'.ORGI~T$ .when~.-offense number two occurred? And when number. .two occurred, was the. extent of your,displeasure measured ~by number two alon.e or was it enhanced by the remem~ brance of number one.?. Did yo.u ever say to yourself~i:~ter, r.epeated offenses:, "That's the~ straw that broke the ~c~n~el~s :b~ck," 6r ':I. can't .stand.: it. any longer,'.'¯ or (in Hitler's words)'"My patienc~ is exhausted,", or '0'I forgave .him' 0iace an.d he did it again?". Suchexpressions indicate'that our fo.rgiveness is: not complete. Old-offenses ha.ve com~ back to merge~ With. the latest one. Offense :number sever~ is no~ j.ust numberseven.¯ R's number se.ven comblned.withsix of its predecessors. We forgave; but we did'not forget.:We " allowed pardoned offenses to influence our futur~ 'condu&': ¯ But with God it is otherwise. Let us suppose that",~ person, commits a mortal sin. .He has disobeyedG0dW15o ~b~s a right to our service and hence h_eh~is offered~God :~per2_ , sonal insult. This insult deserves two penalties: The first ~ ,is'.eternal. damnation. The.second is a~ temporal punish-ment incurred by xhe misuse of God's~property. Burthe sinner r~pents; 'He goest0 the sacrament~ofpenance, of h~ makes an. act. of perfect contrition intending to og0 'tO" tl6b sa¢rament later~, or perha'ps., he' is not a m~mber .of the Church and so is baptized.' 'His' sin is forgiven. "God remits'the personal insult . and ~ becomes the man's friend: He lifts the threat of hell from the man's path. He takes aCay some, even all, of the temporal punishment according to the perfection of the penitent's dispositions. But that.ii . not the whole story. So far we may appear to act in. a: similar way when we forgive an'offense. However,iet us suppose that the ab.~olved man gOei forth from the: confes: sional and commits another mortal sin, be it of the same or a~ different kind. By thisfresh iniqu~ity, he again is stibjedt to.God's personal displeasure.° ' He als0 deserves hell a~d temporal punishment again, But how about thefor,.me~. 1'19 CLARENCE MCAULIFFE Review ~¢or "Religions sin already committed? Does it come forth from the tomb again? Does God say to Himself: "I-~forgave that man once. Now he hasbffended me again. I can't forget. His ne~ sin is really a double one. I am personally insulted twice, not once. He deser~,~s a twofold punishment in h~ll, one for the forgiven sin and one for this added one. His temporal punishment for this latest, sin should be double what it was for the former one"? God does no such reasoning. That's the way toe argue . with OUrselves when offenses are repeated. But God for-gives and forget~. Once a sin is remitted, a new sin is not a rung in a ladder. It's a rung all by itself. It's not a warship in a. flotilla. It's a warship all alone on the high sea. .Repentance impels God to "cast. our sins to the bottom of the ocean" never to be retrievedor resurrected again. ~ God's forgivenessjs complete. He really .forgives and forgets.He " refuses to be influeaced by tr.ansgressions which He has pre- ~iously remitted. This is not theological guesswork, It is so certain that many theologians.say it would .be imprudent to doubt it. It is so certain that no arguments brought up against it will everalter it. If we look over those texts in Scripture that have to do withGod's way of forgiving sins, we find t, hat they are all unconditional. God doesn't say:, "I forgive you provided you don't sin-again." He states: "Once you .repent, your former sins will never be allowed to harm you in .the future. I shall cast ~rour iniquities to the bottom of .the sea where nothing can. ever get at them and bring them, ¯ back." That this is God's loving w,ay of forgiving sins is also clear from the manner in which the sacrament of penance is Conducted. All morial sins must be revealed in this tri-bunal, except those that have already been properly' con-fessed, if these former sins came. back to life when a fresh 1-20 March, 1946 GOD FORGIVES AND FORGETS mortal sin is committed, tl~en they H0uld necessarily have to be confessed again. But such is not the case. The sinner is obliged tb accuse himself only of those mortal sins com- - mitted since his last worthy confession. The others, there-fore, have been completely wiped away. God has t~orgotten fhem. If the penitent wishes to mention them, he maydo so; but he is under no obligation whatever. ;Fhis complete forgiveness of our sins is one of God's wonderful mercies. If Hi were small-minded like ourselves, He, would brood over past offepses when new ones are com-mitted. But His 10re is too great. When we repent, we always start again-from scratch. We are never just on parole; for when a judge pe.rmits parole, he forgives but he places a condition. He says: "You are free to go back to your family, to engage in. your work on condition that don't violate the taw again. If you do, you will go back to jail to finish your sentence for your foirner crime and to get an additional term for .your new crime." God never puts the repentant sinner on. parole. But just because God forgets our sins by true repent-ance, it doesn't follow that we should forget them too. Per-haps not1-iing is more profitable in the spiritual life than an abiding sorrow entrenched in our :minds by the thought of past forgiven sins. Such sorrow induces humility, grati-tude, confidence, love, mortification, fraternal Charity, ~and a host of virtues. But if God forgives and forgets, then surely it would be improper for the sinner,ever to woi'r~ about past forgiven sins. That would be to forget the cev tain doctrine of theology propounded in this paper. Such sins have been. cast by God "to the bottom of the sea.i.' True, the sinful acts enter into the historical record of our lives. They were once committed and nothing-can" ever alter ~hat fact. But their recollection should furnish fuel for piety, not for ~inxiety. God forgives and forgets~. 121 ,Our Lady's Lack ot: Fear Charles F. Don.ovan, S.& ~S WE.READ St. Luke's restrained .description of the .~'~ visit made to Mary by the A~rchangel Gabriel, bearing ¯ . the most amazing message ever to reachthe world,, we are apt to pass over a notable feature, of the scene Mary's calmness, her complete lack of fear when Gabriel lighted her ~room by his sudden presence. The. Gospel, to be sure, says Marywas troubled; but this was not fear.of the angel. She was not troubled until he had spoken; it was his message, not his presence, that bothered her. When she had seen him, "she'was troubled [Monsignor Knox aptly says 'per-plexed'] at his word, and asked herself what manner of salutation this might be" (Luke 1:29) .She did not under-stand Gabriel's braving before her and telling her that she was full of grace, that the Lord was with her, that she ~as blessed among women. Her humility made her wonder at these expressions, but she was undismayed by the sudden appearance of an" angel. How unique Mary'~ reaction was and how unparalleled in sacred, history we can gather by recalling the fright, the real terror that seized even very holy peoplewhdn, "lil~e Mary, they .found themselves face to faee ,with an angel. When the Archangel Rai~hael disclosed who he was .to Tobias and his son, "they were troubled, and being seized With fear they fell ,upon the ground on their face" (Tobias 1.2:16). Mary,'s own messenger, Gabriel, appeared to Daniel; and the saintly prophet tells us, "I fell on my face trembling . and when he spoke to me I fell flat on-the ground; and he touched me and set me upright." (Daniel 8:17, 18.). When this same Gabriel stood at the right of OUR LADY'S LAc~ OF FEAR the altar where Zachary was burning incense to God, "-Zachary seeing him was troubled, and fear fell upon hin4'~' (Luke 1 : 12). On Christmas eve, while shepherds of Beth-lehem were keeping watch over their flock, "an arigel of.tlhe Lord stood by them and the glory of God shone round about them and they feared with a great fear" (Luke02:9) On ,Easter morning at the tomb of Our Lord the holy women "were stricken with fear and were turning their faces toward the ground" (Luke 24.:4, 5). We. could enforce this picture "of the normal ~human reaction to.heavenly apparitions by adding othe~ Gospel instances, like the apostles' terror when they dimly saw Christ on the water and when:they heard God's voice at the qZransfiguration; .and there are non-scriptural examplesof fear in similar circumstances, asin the cases of,St. Teresa ~f Avila and St. Bernadette. But even limiting ourselves the scriptural record of the spontaneous human fright at the sight of an angel, we can see that Our Lady's composure in the presence of Gabriel is a detail that is small and almost hidden in'the Gospel record but rich in its revelation of her character. - -Let us not make the mistake of dismissing this.point by saying, ".Why should Mary be afraid of an angel? After all, she.is Queen of Angels and God's Mother, isn't she. In viewing a past event we are always in danger of re~,ding into the minds o'f the people involved our o~n knowledge of subsequent history. When the angel saluted Mar~., she was not the Mother of God. She was not yet Queen of Angels; .or if .you wish to think she was, at least she v~a.s not conscious of it. As f;ir as ~he knew,'none of the glori- Ous titles which were to follow upon the decision she was about to make tould be attri.but~d to her. Her oi:ily title when Gabriel entered the' room was th~ one she told him handmaid of the Lord. i23 CH!~RLES F.'DONOVAN' " Review fo~ Religious, ~ That this young girl--:--for that is what. she. was--~, should beso imperturbable, so much mistress of herself and ~v~°of the situatiffn where-others--saints,~ grbwn men, chos~in friends of God-=-had been smitten to the, ground in fright i~ Certainly a luminous and distinctive fact,, a fact whichthe Holy Ghost has recorded for h~r honor and our instruction. What it revealsabout Mary is no(courage'or fearlessness; "such was her nature that there was. hardly .even a question of exercising the virtue of courfige here-. Rather it seems to-be a sign and a measure of Our Blessed Mother's-spirituality, her pure faith whereby she was habitually alive to supernatural reality and consciously immersed from day to day and,frorfi minute to minute in a sea of the divine presence and goodness and 16ve. It seems as simple .(and marvelous) as this, that Mary was not surprisedoat a visitor from heaven because r~ally and truly, and constantly i. her conversation was there. :The significance of this incident; Our Lady's matter-of~ fact receptionof the archangel and all that it impli~s~-- sanctity, at~home-ness with the worl~ of~ the spirit~ com-plete at-home-ness with God--these are things which we c_arinot~ grasp in a single reading Of St: Luke or by a few .medit~i~ions: Years of spiritual refinement may gNe us a -truer appreciation of the mystery; but I think tha~.the more deeply we probe it, the more baffling and awesome will become the truth that Mary was full of grace. We customarily address Mary as Mother.of God,as our and heaven's Queen, as Mother of Sorrows, as Medi-atrix of All Graces. In otherwords, we habitually think. of Our Blessed Lady as she is after her Eat. But we can also think profitably of her as she was before that da~zling instant. As soon as Gabriel spoke God's proposal, Mary ¯ knew that she was someone special, that She was by God's 124 March, 1946 OUR LADY'S LACK OF. FEAR :grace the most extraordinary of women. B~t up to that moment, thou_gh God loved her as He loved no other crea-ture, she apparently did not realize how much He loved her or"how°mu~h she deserved His love. Dare we hope that Mary's unawareness of impending glory we have, in some analogous way, a figure of all elect souls, who with varying constancy and ardor peer towards God through the mists of faith, little dreaming what blessings He has prepared for-them, until, in a moment, in the twinkling of a.n eye, there bursts Upon them the flood of beatific light and they are penetrated with the undiminishing su.rprise and joy of God seen, embraced, and embracing? Before the Annunciation Mary was already a soul set apart, but she was not conscious of it. She lived an obscure, e~ternally ordinary life, but a life of perfect union with God.~ DeCaussade says, "Mary's reply to the angel, when ¯ all that she said wasFiat mihi secundum Verbura tuum was a r~sum~ of all the mystical theology of our ancestors . Everything in it reduced, as still today; to the purest, the simplest abandonment of the soul to the ~¢ill of God in whatever form that Will might present itself." Before the Annunciafionmbefore that event which suddenly made her the center of history, the core of a new divin~ economy, the hope and channel of salvation--Mary was living from momer~t to moment so totally in the hand of God, so aban-doned to His Will, that each moment was a dress rehearsal for ~her mighty fiat. When Gabriel appeared She was calm and poised, because.this moment was no different from any~ other.-. The content of God's will did not matter, whether it indicated something big or little, marvelous or common~ ,place. Just so it uJas G6d's will--that is what counted.~ So we have a calm little girl looking quietly at .the angel and uttering with the ease of endless practice: "'Fiat mihi.'" 1'25 ¯QUESTIONS AND ANSWERS Re~e~ for Rdig~ous ~ Dear little maid of Israel, truly blessed virgi.n even when not yet Virgin-Mother of God, grant.us somehow to under- Stand, in some way to imitate the unique, the hidden, the Unmeasured surrender to God their brought Him from His flaming home, through Spread clouds of planets, to one , sphere, one land, one heart--.to you, Mary, and tO us. Questions and ,Answers Can we Sisters gain the totles quotles indulgence on the feast of the Most Holy Rosary as it !s granted to the members of the Confrafe;nity'of the Most Holy Rosary by mak;~ng the v;sits in-our own communffy chapel, or must we make the visits in the parish Church? We were told by our pastor that in order to gain these indulgences we must visit the parish church which~has this special privilege. Provided you are members of the Rosary Confraternity, you ~an g.ain the indulgences mentioned in your own community chapel. This is clearl~r stated in the official collection of indulgences,to be. gained by membersof the Confraternity of the Most Holy'Rosary,'published in pamphlet form by the Dominican Fathers at The Rosary Aposto. late, 1909~South Ashland~Avenue, Chica~o8, Illinois. We quote in full: '"Religious Women, all in Colleges, Seminaries, Schools a~id Catholic Institutions who are members of th~ Rosary Confraternity, can gain all the Indulgences which require a visit to the chapel or Church of th~ C0nfr.aternity, if they visit their bwn Church or Chapel (p. 13, n. 3 I, Note H). If a rosary is taken apart for the purpose of restringlng it, are +he indulgences Io~t? Nff, they are not. The indulgences are attached to the beads, not ~to the chain which holds them together. This may be renewed again and again. Individual' beads which have been broken or lost may be replaced (S. Congregation of I~dulgences, Jan. 10, 1839), and this .may be done repeatedly without losing the indulgence on the beads. Nor need the beads be restrung in their original order. ¯ 126 March, 1946 QUESTIONS AND ANSWERS ~0 ,, Is it necessary to recite" a Pateri Ave, and Gloria at each station when making fh_e Way of the Cross, and fo say the same six flmes af the end? Neither "is necessary. ~he S~icred Congregation of Indulgences stat~rd explicitly on 3une 2/ 1838: "The recitation of the Lord's Prayer~and of the Angelic Saluthtion for each static~n of the Way_ of the Cross, as well as the sixfold repetitibn of the same at the end of the stations, is only a laudable custom introduced by certain person.s. It is by no means a condition necessary for gai.ning the indulgence~ attached to the Way of the Cross, as the Sacred Congregation of Indulgences very plainly declared in the ad.monitions to be observed ih making the exeicise of the Way of the Cross, issued by order and with the approbation bo~h of Clement XII, April 3, 1731, and Benedict XIV, May 10, 1742:" The more recent decree imued b~- the Sacred Penitentiary on October 20, 1931, changed the indulgence.s "gr.~anted to this devotion, but did not change the requirements- for gaining them. ~ " II Certain indulgences require as a condlflon for gaining them fhaf a visit b6 made.to "a church or public oratory." Can all religious make this visit in their communlfy chapel, or is this privilege granted only"to-certain instltufes~ Yes, all reI~gious may satisfy the obligation by makin~ the ; isit in their community cbai~el, provided their they can satisfy their obli"- gation of hearing Sunda)? Mass in that chapel. This is stated explicitly in canon 929 of the Code, and applies not only.to religious of both ~exes but also to the laity who lead a community life in ~a boarding school, hospital, institution, and the like. Two condition~, hov,;ever, are lald down: (I) that the community has no church or. public chapel (otherwise the visit must be made there), and (2) that "for gaining the indulgence a visit is prescribed siropl~/.to a churchoor public oratory. If a specific church or public oratory is prescribed for the visit, then it cannot be made. in the ordinary community chapel but must be made in the church or public chapel specified. It m~y be well to note here that various privileges to ~he contrary have been. granted. To mention but two: Franciscan Tertiaries mawr gai.nthe P6rtiuncula Indulgence in their own convent chapels; membersof tti'e Confraternity of the Holy Rosary livifig in community °(both r~lii gious and lay persons such as boarders, patients, inmates of an i ngti- 127 QUESTIONS AND ANSWERS ~ Review [or Rdi~ious tution) may gain all the indulgences requiring a visit to the Conga: ternlty church or chape~ by making the visits in their own chapel. Wha~ is the exac~ meaning of foundation Masses? .Are ~hese Masseg to be taken care of at ~he motherhouse or at the individual missions? A "foundation for Masses,'" or "funded Masses," is a sum of money given with the intention that it" be inuested and the annual income used as stipends for Masses to be said for the intentions of the donor (canons 826, ~ 3, and 1544, ~ 1). The place where the Masses are to be celebrated depends upon the will of the donor or founder. A religious institute must have the consent of-the local ordinary, given in writing, before it may accept such a foundation (canon 1546, n.l)." .It must likewis~ have the consent of the local ordinary b~fore investing the capital and for every change of investment (canons 533, ~ 1, nn. 3 and 4; canon 1547). Finall%, the religious institute must give an account of the administration of such fohnda-tions to the local ordinary on the occasion of'his canonical visitation (canon 535, ~ 3, n. 2). Undoubtedly the motherhouse is in a better position to administer -such a foundation than a local mission house. But if the will o£the founder requires that the Masses be said locally, and if in such a case it 'is desired to transfer the foundation to the motherhouse for its admin-istration, then permission for the transfer must be obtained from the ordinary of the place where the Masses are to be said and an account must be given to him by the Id'cal superior on ~he occasion of his canonical visitation. Futtffermore, his permission must be obtained for the initial investment of the' foundation and for every change of investment. The modern tendency, at least in the United States, i~ against pecpetaa~ foundations. Hence it would be preferable to have the foundation made for a definite number of years twenty-fiye, or, forty, or at most fifty. Some diocesan statates require this, and the faithful are informed that their wills will be thus interpreted. How much water may be added to holy water in order to "stretch" i~? ~lday hol~ water be diluted more than half and then disposed of,'as it has lost its blessing ? ~ Canon 757 p.rovides for such a method of "stretching" baptisraa! 128 ~arcb, 1946 QUESTIONS AND ANSWERS~ ~water (l~y adding less th~n half~of~he quantity on hand). Perhaps one might argue-that, the same method could be fo|lowed with regfird to'ho!y water. However, there seems to be no need for such a pro-cedure since it is so easy~ to have holy water blessed. On.e may dilute holy water more than half and then dispose of it because it has lost its blessing. But this does not seem to be neces-sary since holy water which is no longer suit.fible for' use may be dis-posed of by pouring it into the sacrarium, 14 A youn.g woman off entering religion is already insured in a family insurance policy: besides she has taken out a twenty-year endowment pol- " icy upon which she must still make seventeen annual payments. (I) When it comes to making her will befoPe first'-profession, is she oblkjed to refer to the above facts at all? (2) If no mention of insurance is made in her will,-and the insurance on the endowment policy becomes due, what right has the religious or her community to the money? (3) If her parents keep up the premiums on the family insurance policy, is the religious entitldd' to make any claim on the insurance when it comes due? (4) If the religlous dies before the time when her endowment policy falls due, who gets the insur-ance? (5) If the beneficiary of a life insurance policy should die shortly before .the religious does, so that the latter has no opportunlty.to appoint° another beneficiary before her own death, who gets the insurance money? Life insurance is a contract by which the ir~surer, in ~onsideration of a certain p.remium, undertakes to pay a stipulated sum (6r an. annuity equivalent) upon the death of the person whose'life is insured" to the person (the beneficiary) for whose benefit the insurance is written. In a wide sense any insurance policy which is p~yable to any member of the family" could be called "family insurance." Inca strict sense this term refers to small policies written on young children for small weekly or monthly payments made by their parents. Usually the insurance is payable to the parents upon the death of the child, or,. in the case of an endowment policy, at the expiration of the~ period of the policy. In cases where parents insure their children between the ages of ten to fifteen years, the parent can give the child the right tO change the-beneficiary after he has attained a certain age (usua|ly 1"8 .- to 21), and the policy will be writfen accordingly. Tfaus ~he chil~ will have the right to change the beneficiary automatically upoh" reaching the specified age. Lea~cing aside now the specific form of family insurance expihined Review fo~ Reli~lious above, adults can kake out life ins°urance in one of ~three different ways :~ .either ordin~r.y life pla~i, or limited life .policy, or by endow-ment policy, The ordinary life plan involves paying a premium" annually throughout life: the limited life plan requires~ the p.ayment~ ¯ of a premium for a specified number of years only (for instance, 20 Y~ars), after which no further premiums need be paid, but the ins~ir-~ ance is not payable until after the death of the person insurdd; an endowment policy involves the payment of a premium for a defihite number of years at the expiration of which the insurafice may be col-lected only by the insured either in a lump sum, or in definite annual phyments for a definite number of years.~ Sl4ould the in~ured die befole the expiration of the term of the endowment ~policy, a defini~td sum ~f insurance will be paid to the dir'ect beneficiary .whose name has been written into the Policy. Keeping t'hese geheral ideas in min~l, 'let us now take up the ques- ¯ tiofis "proposed. "(1) Is a novice required t6 mention her insurance pol.ic!~es in the will she is obliged to make shortly before her firgt pro-fdssion of ~row~? The answer is no, since, an insurance policy is a contrhci by which the insurance will be paid automatically to the-be'fi~ eficiary 6f the polic.y upon the death.of the insured person. This - ~.- .-insurance is the equivalent of a- g!~t morris causa, and does not enter-" in-to .the will of the deceased. However, if the novice is to. continue the payments of premiums on an insurance policy during her life-time, she will have to make.provision for these payments when she appoints her administrator and determines what use is to be made of . her annual' income. - She may provide that ~these~ payments be made from her annual incom.e, if that is sufficient to cover it. " ~2) What right has the religious or her community to the insur-ance 0r/an endowment policy when it becomes payable? As regards the religious herself, we must distinguish between the two policies mentioned in question one. (a) If her parents have paid the pre- -miums on the family insurance policy, and have. not grafited th~ reli-gious the rigl~t to change the beneficiary, she has no right to the ~insurance, since it belongs to her pa.rents. If they have granted her this right, and she has changed the beneficiary in her own favor, the insurance comes to her and isto b~ added to her patrimony. (b) In the case of ~he twenty-year endowment policy, the insurance belongs ~o her, provided the religious has made all the payments herself. It is p~rt of her 'patrimOny, and should be reinvested. ~,Thecommunity ha~ no right~ to ahy of the insurance under either 130' ,~arcb, 1946 QUESTIONS AND ANSWERS policy when it becomes~payable by reason of the expiration of the - term for- which the endowment policy was issued.'~ In case the reli~ gious'w~re tO die before the expiration of the period for which endowment policy had been issue~, and provided° that the community had been written into th~ policy as the direct beneficiary in case of death, then of "course the insurance would go to the community. (3) If. the parents keep up the premiums on the family insurance policy, the religious has no right to claim the insurance when it is due at the expiration of the period for which it was written: but belongs to heb parents ~nless they had given her the right to change the beneficiary and she had done so in her own favor. (4) If the religious dies before the expiration of the twenty years fo~ which her own endowment policy was written, the direct beneficiary gets the insurance. (5) If the direct bene.ficiary of a life insurance policy ~hou!d die Shortly before the death of the ieligious who had taken out the pol. icy, and the latter had no opportunity to appoint another beneficiary or for some reason failed to do so, then the insurance reverts to the. estate of th~ deceased religious, and it would be distributed ~long~.with her other per.sonal propery in conformity with her last will and tes- ~° tament. To avoid such a ,contingency, it is always advisabld to desig- ¯nate in the policy itself a second or contingent beneficiary who will" take the place.of the direct beneficiary in case of his death. " . Supposing that the novice,-because of l~ck of income or for any: other reason, does nor care to keep oup the payments of the premiums _ on her twenty-year endowment policy, she may do one of three, -things: drop the policy altogether; or better, if the'polic~r allows it, take a c~sh value payment based upon the amount which she has alrea.dy paid in: or make an agreement with her parents or witl~ her ,kommunity Whereby either would keep up the payments and collect." the insurance, and then pa); back the amount of money the religious had already paid as premiums up to the time that she turned the pol-icy .ove.r to them. In this last case the parent or community should -be written into the policy as the direct beneficiary in case of death before th.e expiration of ~he endowment policy. In our.hospltal we have a chapel which is frequented byt.he rellglo.u~s communi~.h/, patlen~, and, hospital emplo,/ees. ~Are ,~e ~llo~ed ~o h~ve the Holy Week services in our. chapel? Q.u,~s~to~s ~o/~sw~s " " I~evlew rot l~etigious ' You~ chapel is a se~ni~p'ublic chapel as defined in canon 1188 of the Code. In Such a semi-public oratory or chapel lawfully erected, all divine services and ecclesiastical functions may be celebrated, unless the rubrics f6rbid or the ordinary has made ;ome exception (c.: 1193). The rubrics requi.re that the services-of the last three days of Holy Week be celebrated solemnly, that is, with deacon and sub-deacon. If.~these can be had, you. may have the solemn services in y.our chapel. If only one priest is available you may not have the simplified services (without.deacon and sub-deacon)~unless you get special permis~sion fromCyour local ordinary: " In the case of a paroi:hlal grade and high school conducted by Sisters, there exists a school bank fund from which all the expens.es of the school are " paid. In general, is it permissible to place all profits arising from school activities of various kinds into this fund? In partic.ula;: (I) May the profits of the school cafeteria be.put into this g,ene~al fund? 12) If a gym fee is charged', may what is left over at the end of the_year after expeqses are paid be.put into thls same fund? (3) If a fee is charged for children's, sup-piles-- ink, crayons, and the llke--may what is left over after expenses are ~--. paid.be.transferred to tee cJeneral school fund? (4) May the balance 0t! .~Jepo~;~s made for br~ak~cje ;n the science department be transferred fo ~ ~ the cjeneral school fun~ at the end of the year? This general sch6ol fungi has'no connection with the expenses and receipts of the religious com-munffy. The tuitibn paid by pupils of parochial and d~ocesan scl~oois .iS ordinarily not sufficient to cover running expenses of the school, including upkeep of buildings, furnishings, and other necessary? equipment; hence any profit derived from the pupils could be con-sidered as being given back to them by~p'lacing it in the general school" fund,, as it helps to keep the school going for their'benefit. The .sup-position is; of course, that all such profits are legitimate, and not sub-ject to or.her conditions. (1) The profitsderived from the scho~Lcafeteria may .certainly be put in the general fund, since they must be given back to the pupils in some shape or form to avoid forbidden selling. (2) In the case of the gym fee, there is no question of buying and selling; hence a°profit. may be legitimately derived from such fe.es. !f these fees are charged merely, for the Use of the gym, the profit arising may be used for any purpose; hence it may also be put into the general fund. If the 132 March, 1946 BOO~ REVIEWS express purpose ot: the gym flee is to provide for the upkeep of the. gym and for improved equipment, then the profits should be kept and used for this purpose only. (3) The profit derived from the fee for supplies such as ink, ~crayons, and the like will either be small or large; if it is small,~-it may be added to the common fund; if it is large, that.would be an indica-tion that the fee is too high. The balance should ~b.e kept~ in the ink and crayon fund and used for further supplies to be distributed gratis to the children until the fund.is exhausted, when a new fee may be asked of them. (4) The very nature of a deposit for breakage precludes ahOypos-sible profit from this source. What is left at the end of the year must be returned to each student, since he has a right to it in justice. t ook Reviews JO~N HENRY NEWMAN. By John Moo'dy. Pp. xlv -I-353. Sheed and Ward, NewYork, 1945. $3.75. This life of Newma
The eastern Democratic Republic of the Congo (DRC) is poised on the edge of a machete blade. Despite the achievement of considerable peace-building successes throughout much of this central African state in recent years, the current activities of armed groups and the Congolese armed forces in North Kivu, South Kivu, and Ituri, have the potential to further destabilize the eastern provinces, and possibly even neighboring countries. Former combatants are prominent in the security and stability equation in the eastern DRC. The reason is that if this section of society has not been effectively disarmed, demobilized and reintegrated into civilian life, then they have the potential to return to arms. In this region, over 100,000 ex-combatants have been demobilized over the past decade in successive waves of disarmament, demobilization and reintegration (DDR) interventions. Assessments and speculation about the reintegration of ex-combatants in North Kivu, South Kivu and Ituri have suggested that these individuals have become marginalized, and their reintegration into civilian society is precarious, thus making them vulnerable to further recruitment by armed groups. Some reports have even suggested that numerous former fighters have remilitarized in the mining areas in order to access mineral wealth. Consequently, research on the socio-economic reintegration of ex-combatants in the eastern DRC was undertaken by the Institute for Security Studies (ISS), and funded by the Transitional Demobilization and Reintegration Program (TDRP) of the World Bank. North Kivu, South Kivu and Ituri were the three geographical areas of focus, given the volatility and potential pivotal role of these areas in promoting and consolidating peace in the eastern DRC. The specific objectives of the research were to: 1) assess the processes of the socio-economic reintegration of former combatants into civilian life; 2) analyze the causes and dynamics of the current security situation (or lack thereof) in the three areas, and the implications for current and future DDR processes; and 3) evaluate the extent to which demobilized former combatants have been re-recruited into armed groups, including motivating and resilience factors. The research took place between February and September 2011, with the findings and analysis being presented in this report.
The remolding of the state from an autocratic to a democratic one in postwar Japan is sometimes regarded as a successful case of external intervention for state-building. When Americans landed in Japan two weeks after Japan's acceptance of unconditional surrender, they expected to meet a fanatic and intransigent people. Instead they were surprised by the orderly and peaceful behavior of Japanese soldiers and citizens (Tamaki 2005, 13-20). Disarmament, demobilization, repatriation, and reintegration (into their home towns/villages) of millions of soldiers proceeded surprisingly smooth between 1945 and 1948. The authoritarian state gave way to a democratic one within two years of the beginning of the American occupation and democracy has persisted since1. And finally, the Japanese economy had already begun to experience high growth when the occupation ended in April 1952. In every respect, American occupation policies seem to have been successful. Against this image of the American occupation in Japan, this paper will argue that American policies were only partially helpful in the democratic remolding and economic development of postwar Japan. The prewar political and economic experiences of the Japanese themselves, and the psychological impact of the defeat, played equally important roles in the democratic rebirth of the Japanese state. Those in search of solutions to the development challenges facing fragile countries today should understand that Japan's 'success' did not begin in 1945 and was not the result of a peace settlement quickly followed by new institutions. The ground work for Japanese success was 80-90 years in the making. Analysis of state-building, economic development and democracy in Japan must start from the Meiji restoration of 1868.
The Country Partnership Framework (CPF) will succeed the Myanmar interim strategy note (FY13-14) and be the first full country strategy for Myanmar since 1984. This CPF comes at a time of great opportunity for Myanmar; over the three year period covered in this CPF, the reforms initiated in 2011 have the potential to bring Myanmar into a new era of peace and prosperity. Myanmar s history, ethnic diversity, and geography combine into a unique set of development challenges and opportunities, including (i) emergence from a long period of international isolation; (ii) widespread poverty, despite rich land, water, and mineral resource endowments; (iii) a strategic location in the fastest-growing region in the world; (iv) the role of the military and associated groups in the economy; and (v) long standing armed conflict and ethnic and religious tensions. Myanmar is on a path of fundamental transformation, seeking to address all these challenges and opportunities simultaneously. Along with unique opportunities, the CPF supported program will also face substantial risks. Political risks associated with the elections in late 2015 include a polarization among stakeholders, policy discontinuity, and a slow-down of reforms. The national peace process to resolve decades-old conflicts remains fragile. On the economic front, risks include vulnerability to volatile oil and gas prices, spending pressures, an underdeveloped financial sector, and a weak regulatory framework, while overall capacity constraints may limit the country s ability to effectively manage macro-financial shocks. The design of the WBG program will help manage and mitigate these risks, and the WBG will regularly review risks and opportunities and adapt the CPF during implementation as warranted. A performance and learning review planned for late FY16 will facilitate the adaptation of the WBG program to country developments as needed.
