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Some historians of Kansas City claim, with an arresting simplicity, that the principal reason for that city's growth and prosperity is to be found in the enterprise of its citizens. And, although enterprise is by no means a self-explanatory notion, it seems a compellingly obvious way to account for the circumstances of the city's formative years. Much of that history can be written around a series of crises of decision, urgent moments when poor judgment, or the faulty execution of policy, might have plunged the city into obscurity or downright decadence. Yet such was the city's good fortune, we are told, that at precisely these times brilliant leadership seems always to have been forthcoming, and enterprising men—usually businessmen—can be discerned standing in the storm center pointing the way to safety and success.

A preliminary community study report on patterns of leadership, group activity, & felt problems. The community was selected on the basis of convenience & `representativeness' of SE & pol'al characteristics (pop 50,000; Md income $ 3,500). Study techniques were direct observation, census, newspapers, informal interviews with officials & informed individuals. Intensive interviewing with 2 groups: `active' (A) & 'inactive' (Non-A) citizens selected in a quasi-random manner from 2 Democratic & 2 Republican precincts. Each was asked about (1) community problems & (2) leaders; (3) their background & (4) group activity; (5) opinions on current pol'al questions; & (6) `felt problems'. It was found that (a) a small group of individuals are the most important leaders; (b) both A's & Non-A's agree on those who are generally influential but disagree on those who are most influential; (c) Non-A's cite formal leaders & A's cite informal leaders as 'most important'; (d) there is no single leadership group for local, state, & national affairs; (e) a small group of individuals exert leadership on community problems; (f) occup'al position (business, industry, gov) is felt to be a more important determinant for leadership than individual character traits. The structure of community leadership involves: a small constant group of leaders, a large varying number of A's & a mass of Non-A's. T. L. Blair.

Given knowledge of the circumstances of a large Ur minority group (Negroes) in a metropolitan area, & given knowledge of the leadership techniques used by pol'al candidates in an election, 'what kind of leadership can achieve maximum impact under the circumstances of the situation?' The study compares the election techniques of a Republican of the 'rational-manager' type & a Democrat of the 'head-chief' or city-boss type. Data are derived from participant observation & statistics from a series of pre-election surveys. From knowledge of the actual voting patterns, the author indicates some reasons for the success of the Democratic candidate. The successful leader won due to his success among the Negro people (1 in 5 of all persons of voting age) & due to the following voting patterns: Negroes voted along Democratic party lines, in terms of 'their people' rather than for the 'general community welfare'; they were visited personally by precinct captains, & spoke about the candidate in personal terms. These 'interests' were manipulated successfully by the winner despite the fact that his record was less formidable than his Republican opponent. Some tentative hypo's about the voting behavior of Ur Negroes are formulated, & some questions are raised about the relationship between the 'social act of voting' & bribery, & what kinds of Negro leadership used in an advisory capacity lead to what effects. T. L. Blair.

2 Negro Congressmen with comparable constituencies but radically diff pol'al styles are analysed. It is argued that these diff's can be accounted for by assuming that each leader acts so as to maintain his org, & that the character of that org is determined by the city pol'al system of which it is a part. In one org, sustained by intangible incentives, leadership roles are general & diffuse, means are morally-endowed, & wealth is not suspect. In the other org, sustained by material rewards, leadership roles are specific & localized, means are purely instrumental & highly discretionary, & tangible gains must be shared. The city pol'al systems which shaped these org's were, in the first case, fragmented & weak &, in the second, unified & strong. IPSA.

In the fall of 1956 a survey was made in Guilford County, North Carolina into readiness for Sch desegregation (SchD) of a stratified area sample of the white, adult M's in its LF (See SA 5707). Simultaneously, `Hunter type' ratings by various officials were used to locate 28 leaders of the industrial, 'progressive' central city in Guilford County. 23 of these leaders were interviewed for from 1.5-3 hours using a moderately standardized set of open-ended questions. This present article, Part III, reports the findings from the leader interviews & discusses them within a speculative & evaluative framework. Occup'ly, the leading group consisted of the city mayor, 6 businessmen, 6 clergymen, 4 educ'al officials, 4 newspaper editors, 2 lawyers, 2 association officials, 2 labor leaders & 1 highly placed Federal gov official. The mayor, 2 businessmen, 1 clergyman & a labor leader could not be interviewed. Of the 23 leaders interviewed, 14 favored SchD & 9 opposed. Leaders' opinions on SchD were not related to diff's in euuc'al attainment or to length of residence & integration in the local community. With the exception of clergymen, all of whom either openly favored SchD, or, at least, did not speak openly against it, leaders' occup's were not related to their opinions on the issue. Leaders favoring SchD followed a strategy of active agitation, openly expressing their views more often than leaders opposing SchD. However, as pressures for change in traditional Sch arrangements from outside & inside the community mounted, the conservative leaders tended to drop their strategy of quiet, dignified but determined resistance & participated openly in the public debate. In interviews, leaders expressed a range of att's on the issue corresponding to that of a majority of the county sample, the minority of white, adult M's willing to close the Sch's & use violence if necessary to maintain segregation not being represented among the top leadership group in the city. Ur leaders on both sides of the issue almost without exception expressed the kind of larger-than-local perspective, moderation, willingness to compromise & respect for law & order which, in the county sample, differentiated those most ready for SchD from from those less ready. In addition, leaders on both sides consider desegregation of the public Sch's in the city inevitable, differing mainly on how long the change will & should take. Given current trends in the southern US towards industrialization & urbanization; given current pressures from US courts, national mass media & opinion; &, assuming the kind of local community leadership uncovered in the present study, the following pol'al forecasts are made: (a) SchD will surely triumph; (b) it will do so quickly & with relatively low intermediate `costs' (in bitterness & hostility engendered among persons & groups, privation of Negro rights during the conflict period, loss of manpower & productive capacity, & rents & tears in the pol'al fabric). W. Delany.

The hypo formulated by the authors of the People's Choice, on the basis of their study of the 1940 election, according to which most people take their opinions less from the mass media than from 'opinion leaders' among their acquaintance, has been confirmed & elaborated in several recent studies. Whereas the 1940 study was based on a random sampling, & merely showed that certain people said they were advice-givers, while others did not, subsequent work has provided information regarding the relations between opinion leaders & those they influence. A beginning was made in a study undertaken in Rovere, NJ, in which R's were asked to name the people to whom they turned for advice, & the latter were then interviewed. The Decatur study tried to go a step further, & to analyse not only the group of advice-givers as a whole, but the advisor-advisee dyad. A further contribution to the knowledge of the structure of such relationships was provided by the fact that advice-givers were also asked to name those they had influenced, & these latter were also sought out & interviewed. Thus the chain of influence was followed in both directions. Finally, in a very recent study of the manner in which doctors arrived at the decision to adopt a new drug, advantage was taken of the relatively small size of the medical community in a given city to interview all of Its members, & to establish a complete schema of the potentially relevant relationships in which the doctor is embedded. All of these studies taken together provide highly useful information not only about the structure of influence relationships, but also about the manner in which the formation of opinion takes place. It is found that leadership in one sphere does not necessarily imply leadership in another; the same persons are often advisors in one field & advisees in another. People are most frequently influenced by persons of their own SE level, except in the case of public affairs, where there is concentration of leadership in the highest status. Finally, the findings of the People's Choice have been borne out in that leaders in all spheres are more likely than others to be exposed to the media appropriate to their particular sphere of interest. IPSA.

An analysis of an ordered set of roles & positions in the pol'al structure of a small Ru community (pop 3,000) with some empirical examples of the interactional relationships of roleplayers to the top-leadership. 260 persons randomly selected were asked questions about: formal org membership; local & out-of-town newspaper consumption; length of residence in community; disposition to move away; associations with national, state, & local officials & employees; voting in Sch & city elections; party affiliation; & choices of most influential townspeople. Data were derived from intensive interviews & observation. Definitions: 'political structure'--involves a network of communications channels mediating policy messages; 'political role'--patterns of behavior characterizing pol'al activity within the pol'al structure; 'roles' --operationally defined in terms of (1) giving advice, (2) discussing public affairs with others, (3) taking an active part on issues, (4) attending meetings on public affairs. These behavioral practices were used to define 'role aggregates': advisors, talkers, listeners, workers, & nonparticipants. Of the 260 persons there were 20 advisors, 37 talkers, 33 listeners, 24 workers, & 132 non-participants. These role aggregates were characterized as follows: (1) Top Leadership: 3 individuals were felt to be most influential & at the core of the top leadership; they frequently held public office, had high SES, & were most active in community politics; their main concern was with 'social harmony' & 'political stability'; (2) Advisors had high educ, income, & media literacy; were highly concerned with community politics & were not disposed to leave the community; (3) Talkers resembled advisors, high ratio of F's; pol'ly active; (4) Listeners attended meetings but did little talking; had more educ & higher incomes than talkers but read less; they were non-joiners, & non-readers of local paper; (5) Workers took an active part on issues but did little discussing; read more than listeners but less than talkers; had low income; (6) Non-Participants had low educ &would like to leave the community. Authors conclude that the pol'al system involves independent decision-making at all levels in the structure for many policy matters; &the various role aggregates are treated diff'ly by the top leadership. T. L. Blair.

Speech reflecting on recent Congressional election defeat ; -8- in my own home city and I find there a great longing to resolve the school problem in an honorable way. I did receive 49 percent of the reported vote in my district and my leadership of the Baptist Convention appears to remain unimpaired. The holder of public office in the South faces a real challenge to his political survival if he tries to be anything other than an extremist on the race issue. Many of my Southern Baptist colleagues have expressed personal regrets over what happened to me, but some might be damaged if they made their position public. I would not want any one of them to be hurt by having my views imputed to them. Through the years I have made many deep Southern friendships and I am hesitant to put any strains on them now. One of the problems is that in the present climate of opinion in the South, the word "moderate" itself carries a good deal of prejudice. In the press conference I held on November 7, after returning to Washington, I expressed my own personal beliefs, but admitted the dangers involved in this position. As the New York Times story by Anthony Lewis quoted me, "I think the South suffers when a man like the Governor of Arkansas pillories men like me. I'm seeking a chance for Southern people themselves to do justice to the Negro. We've been obstructed in that because the extremists interpret anything you do as a move for integration. The tragedy is that you can't raise your voice now without having a label

Article about Brooks and Marion Hays' visit to South America in The Commission (Southern Baptist World Journal) ; Latin America Welcomes Good-Will Visitors During their good-will tour Brooks Hays (left), then president of the Southern Baptist Convention, and Mrs. Hays were presented to the congregation at First Baptist Church, Cali, Colombia, by Rev. Hugo Ruiz, pastor of the church and president of the Colombian Baptist Convention [photograph caption]. Shortly before his term as president of the Southern Baptist Convention expired, Brooks Hays and his wife made a two weeks' good-will tour of several Latin-American countries on behalf of the Foreign Mission Board and Southern Baptists. Included on their itinerary were Costa Rica, Colombia, Ecuador, and Peru. From each place Mr. and Mrs. Hays visited come reports that their contacts were profitable for Baptist work and for religious liberty in general. Their visit gave Baptists and other evangelicals in these four countries some of the best publicity they have had. Newspapers carried pictures and stories telling who Mr. Hays is and what he was doing in Latin America, as well as advertisements of services in which he spoke. Mr. Hays talked with heads of government and other government officials, including directors of the United States Information Service, ambassadors and other U. S. Embassy officials, and directors of the International Cooperation Administration (Point Four) program. "I encountered many encouraging signs and assurances for the strengthening of religious liberty through these conferences," he says. A new political leadership is emerging in many of the countries of South America, he reports, and these leaders are aware of the part their nations must play in world affairs. Hence, they are increasingly concerned for the rights of minority groups and they are insisting on freedom for all. "Baptists are a small minority in these countries," Mr. Hays reminds Southern Baptists, "and I think we Baptists in the United States have a hard time realizing what this means in areas that have not had a history of respect for individual rights." The day Mr. and Mrs. Hays spent in Bogota, capital of Colombia, is typical of that spent in each city on their itinerary. Arriving in the morning, they were met at the airport by an official from the U.S. Embassy, the pastor of the First Baptist Church, and Southern Baptist missionary couple. After a tour of important sections of the city, they were taken to their hotel for lunch and a short rest. Afterward, the Honorable John M. Cabot, U.S. Ambassador to Colombia, called at the hotel and conducted the party to the Embassy. While Mrs. Hays and a missionary wife met appointments elsewhere in the city, Mr. Hays spent the afternoon at the Embassy. In the evening he spoke before the combined congregations of the Baptist churches and missions in Bogotá, meeting in the auditorium of Central Baptist Church. He and his wife were presented with gifts on behalf of all Colombian Baptists. Following the service Mr. and Mrs. Hays were honored at a dinner party at the home of an Embassy official. Here again they made a strong impact for the Baptist cause in Colombia, missionaries report. In other cities receptions were held for the Southern Baptist and missionaries. (Continued on page 32) In Barranquilla, Mr. and Mrs. Hays were given a silver dish inscribed with names of the Baptist churches there [photograph caption]. Mr. and Mrs. Hays were met at the plane in Barranquilla, Colombia, by Rev. and Mrs. John N. Thomas, missionaries [photograph caption]. Mrs. Donald L. Orr and Hoke Smith, Jr., Southern Baptist missionaries, are shown greeting Mr. and Mrs. Hays at a reception in Cali [photograph caption]. Here are some of the three hundred Baptists who formed a motorcade to the Barranquilla airport to welcome Mr. and Mrs. Hays [photograph caption]. 16 (208) (209) 17

Article in U.S. News and World Report based on excerpts from Hays' book A Southern Moderate Speaks ; Inside Story of Little Rock "Emerging community judgments were quickly recognized-the bayonets should come off those guns. It was an affront to the community that was not justified in the first place" for this situation rested on the white community. No efforts were made to help the Negroes put into leadership positions their most disciplined and wisest men and women. When a prosecution was begun a little while later under a city ordinance against NAACP officials, including a Negro Methodist minister, for what appeared to be technical violations, it only strengthened the position of the NAACP among Negroes. "Mrs. Bates has no large personal following among our people," said one of the Negro ministers, "but this sort of thing drives them in masses into her camp." The Negroes seemed eager at all times to appear to be just as friendly as ever with their individual white friends, but they stuck to their mental retreat and did not invite discussion. They were aware of the necessities of the situation, and there was a certain pathos in the severing of the pleasant contacts between individuals. McClinton called in October to ask me to see a committee of his group to discuss the future. With him were a Baptist minister and a retired mail carrier. They made clear their determination to do all within their power to prevent violence. The Negro people, they said, were united in this. Further, they thought that the white people should know that the Negroes were also united in thinking that their rights as defined by the United States district court should be protected, even if the troops had to stay. This meant that the nine students should continue in Central High. They hoped that the white people would not ask for troop withdrawal until it could be done with safety. I pointed out that the two races had a common interest here-if the school board kept the school open and obeyed court injunctions, both white and colored students should have adequate protection. This view is consistent with my opposition to military enforcement. I believed these three men as to the unanimity of Negro opinion on desegregation of Central High. Later, professional poll takers confirmed this judgment with irrefutable proof produced by their comprehensive local survey. Skeptical white leaders were convinced. The question whether Little Rock Negroes would seek mass integration is a different question. The people of Little Rock were largely inarticulate during the early days of the presence of federal troops at Central High. I made no effort to find out what the Administration had in mind as to withdrawal. No one could answer that question anyway. We had witnessed violence, and we breathed easier when strong men stood between our city's children and danger. White parents shared these anxieties, of course. They knew that violence directed toward Negro children would expose all to danger. I was a bit impatient during those days with some of the statements of partisans in other States who seemed to welcome a showdown. Had they known the extent of our anxieties I am sure they would have, in expressing their own convictions, omitted the "Let's you and him fight" overtones. We were too close to violence to find any enjoyment in outbursts of that kind. School Board's Side of Case In one of the several huddles of the 26 Chamber of Commerce former presidents, Superintendent Blossom and the six members of the school board were invited to participate, and they did a superb job of informing us of the extreme difficulties facing the administrators and faculty under court orders to teach nine Negro students in what was historically the all-white high school. Blossom spoke feelingly and convincingly. With a short dissertation on the local NAACP decision to rely on their legal rights, he dispelled any idea of an official closing of doors to the nine at that time, and his board sustained him. This, they argued, was the practical side of it. The board's critics have tried to interpret this consistent court-compliance policy as a thrusting of integration upon the people of Little Rock against their wishes. The record will not support that charge, as later action by the board proved. The hours spent by the 26 on these talks were fruitful. These outstanding civic leaders gained new understanding of the educational, sociological and legal phases of the problem. If some had not been convinced by newspaper editorials that yielding to extremists, by sending the Negroes home or closing Central High, would mean a strengthening of lawlessness, they were made fully aware of this point by Dr. Will Cooper, at that time chairman of the school board, and by Mr. Blossom. No one questioned for a moment that a majority of the people preferred the segregated schools. No one argued that the defeat by two of these directors of extremist opponents in a 1956 election carried any mandate to integrate. The issue appeared in clearer outlines every day: law and order as opposed to threats and pressures- chiefly from outside Little Rock. Emerging community judgments were quickly recognized -the bayonets should come off those guns. It was an affront to the community that was not justified in the first place. Military men are tough and they do not take chances, but we did not like that aspect of the policing one bit. The bayonets did come off, and, furthermore, the military men very quickly recognized that, while it might be weeks, maybe months, before all troops could go home, the strong display of power was no longer called for. Soldiers Leave-Tension Eases With the withdrawal of the last of the regular troops about Christmastime and the assignment of the task to the federalized Guard units of our own Arkansas men in greatly reduced strength, there was considerably less feeling about "militarization." The meetings of the 26-they have never adopted a name nor taken any steps toward formal organization-were occasionally devoted to related issues, such as the election of the governing board for the new city-manager form of government on November 5. All were eager to avoid the inclusion of the question of segregation in the election, so the month of October was a period of suspended judgment as to the next steps to be taken. Some sessions were solely to hear reports from those who were observing internal school conditions and to confer regarding measures to avoid a special session of the State's General Assembly, which would, unless the political climate changed, result either in closing Central High School altogether or penalties such as withdrawal of State aid. In view of the desire of some leading political figures who were quite indifferent to Little Rock's misfortune, there was every reason for our disquietude. Modern cities have often been confronted with hostile political forces originating in nonurban areas and injustices U. S. NEWS & WORLD REPORT, March 23, 1959 133

Issue 14.5 of the Review for Religious, 1955. ; Reviewfor Religious SEPTEMBER 15, 1955. Caussade on External Grace . John A. Hardon Effective Governing . Claude Aquavlva Mother Xavier Warde . $1s{er Mary Julian To Teaching Sisters . ~'ope Plus XII Secular Institutes . Francis N. Korth Intellectual Obedldnce . Augustine G. I:llard I, Book Reviews" Questions and Answers ForI Your Information Communications VOLUME XIV NUMBER 5 R Vlg:W FOR RI::LIGiOUS VOLUME XIV SEPTEMBER, 1955 NUMBER CONTENTS EXTERNAL GRACE IN THE SPIRITUALITY OF PI~RE CAUSSADE-- 'john A. Hardon, S.'J . 225 SOME RECENT PAMPHLETS . 234 EFFECTIVE GOVERNING-~Claude Aquaviva, S.'J .2.3.5. FOR YOUR INFORMATION . 240 MOTHER MARY XAVIER WARDE-~Sister Mary ,Julian Baird, R.S.M. 241 TO TEACHING SISTERS--Pope Plus XII . 251 THE DEDICATED LIFE AND SECULAR INSTITUTES-- Francis N. Korth, S.'J . 257 A RATIONAL APPROACH TO INTELLECTUAL OBEDIENCE-- ~ Augustine G. Ellard, S.3 . . 261 COMMUNICATIONS (on "praying reasonably," and on retreats) 266 OUR CONTRIBUTORS . 266 BOOK REVIEWS AND ANNOUNCEMENTS-- Editor: Bernard A. Hausmann, S.,J. West Baden College West Baden Springs, Indiana . 267 QUESTIONS AND ANSWERS-- 22. Introducing a Thirty-Day Retreat . 278 23. Introducing Perpetual Adoration . 278 24. New Devotions at Mother House . 279 25. Introducing Lay Retreats at Mother House . 279 26. Annual Retreat outside Houses of Institute . 279 27. Rank of Lay Sister when Grade is Abolished . 280 28. Extended Vacations for Favored Group .280 REVIEW FOR RELIGIOUS, September, 1955. Vol. XIV, No. 5. Published bi-monthly: 3anuary, March, May, 3uly, September, and November at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's College, St. ~vlarys, Kansas, with ecclesiastical approbation. Entered as second class matter 3anuary 15, 19420 at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Augustine G. Ellard, S.J., Adam C. Ellis, S.J., Gerald Kelly, S.'J., Francis N. Korth, 8.2. Literary Editor: Edwin F. Falteisek, S.2. Copyright, 1955, by Adam C. Ellis, S.~I. Permission is hereby granted for quota-tions of reasonable length, provided due credit be given this review and the author. Subscription price: 3 dollars a year; 50 cents a copy Printed in U. S. A. Before writing to us, please consult notice on inside back cover. l:::x ernal Grace in the Spirltuali F ot: P re Caussade John A. Hardon, S.J. pERE CAUSSADE ~.s unique an~ong ascetical writers in modern times. The one book on which his reputation rests, L'Aban-don a la Providence Divine, was not published by him but edited a hundred years af~ter his death, by Father Rami~re, the apostle of the Sacred Heart in France. I.t was not even a book in the ac-cepted sense but a collection of 1.32 letters of spiritual direction, which he wrote to the Religious of the Visitation at Nancy~ where he had charge of the local retreat house. Yet this posthumous work has enjoyed a diffusion 'perhaps unequalled in its class during the past century. As of 19218, it had gone through twenty-one editions in French and had been, translated into a dozen languages. In the new Enciclopedia Cattolica, published under Vatican auspices, the author is described as "the classic teacher of resign,ation to the will of God." I The full title of the original edition, Self-Abandonment to Divine Providence, Constldered as the Easiest Means of Sanctification, gives us the clue to its Wide popularity. In the mind of Caussade, the easiest way to spiritual perfection--for everyone--is complete resignation to the super.~atural providence of God. As such, the idea was nothing new, but Caussade's hafidling of the subject was decidedly new. He integrated this ,familiar concept into the body of Catholic doctrin~ onI external grace and thereby clarified what previously had been known, but not so pointedly realized. The following study is "inteNded to synthesize the basic elements of Caussade's teaching oni self-abandonment to divine providence, where the latter is conceived as a veritable atmosphere of external graces in which God pla~es our life, and through which He designs our salvation and sanctification. The Meaning of External Grace In the spirituality of P~re Caussade, the activity of God is de-scribed as embracing all time and all things, operating without ceasing and with divine surety for the sanctlficanon of human souls. He sees all creation as unified in this divine operation and conse-quently regards every creature, in its way, as a predestined means 225 JOHN A. HARDON Review for" Religious to lead men to their supernatural end; in other words, 'as a grace of God. "The order established by God, the good pleasure of God, the will of God, the action of God--grace--all. of these are the same thing in this life. It is God laboring to make the soul like to Him-self. And perfection is nothing else than the soul's faithful co-oper-ation with this labor of God." Moreover, what may not seem im-mediately evident, since the power of God is infinite, it is not only the good things but also the evil which He can use to accomplish His eternal designs upon men; so that "everything succeeds in the hands of God, He turns everything into .good." Although P~re Caussade makes no distinction between internal and external graces, but considers everything in some sense as a grace of God, yet it is not difficult to trace such a distinction in his writings. Following the common terminology, graces are called ex-ternal when they are outside of man's intellect and will and internal when they are immediately and specially received from God within the intellect and will. In answer to the question, then-~What does Caussade regard as an external grace?--he would answer, "Every creature which is "not an internal grace of God." "The divine order gives to all things, in favor of the soul which conforms to it, a super-natural and God-given. value. Whatever this order imposes, what-ever it comprehends, and all objects to which it extends, become sanctity and perfection; for its virtue knows no limits, but divinizes all things which it touches." As extensive as it is, this concept of external grace is in full accord with Catholic theology. St. Augustine, for example, does not hesitate to call external graces all the effects of supernatural providence which help the human will to perform acts of virtue and those which, under divine guidance, prevent men from committing sin. Different Kinds of External Grace An exhaustive classification of the various types of external grace described by Caussade would run into a score of items. But these can easily be reduced to several large divisiofis. Eoergthing which is good. As a general principle, the love of God transforms into grace everything which is good, nor does i't limit this transformation only to such things as appear good to as. For divine love is present in all creatures, with the sole exception of those which are sinful and contrary to the law of God. Temporal afflictions and adversities. God uses them to convert and sanctify our souls. No matter how painful, sickness and physi- 226 September, 1955 CAUSSADE ON EXTERNAL GRACE cal suffering are in reality a grace of God, always intended as such for the one suffering and sometimes used by Him for the conversion and sanctification of others. Writing on one occasion to a friend whose fields were destroyed in °a storm, Caussade expressed his sym-pathy that "hail and the rains have done great damage in many provinces, including your own. But God intends this'as a grace, that we may derive profit from all the plagues of heaven for the ex-piation of our sins." Spiritual and psychological trials. It is generally easier to accept sickness and temporal adversity as coming from God than to recog-nize His gift in the negative conditions of our mind and emotions: aridity in 1Stayer, coldness in spiritual things, anxieties, discourage-ments, and fears. Caussade does not subscribe to the theory that these states of mind and feeling are a certain sign of negligence on the part of the soul. Without denying this possibility, he prefers, with St. John of the Cross, to consider them as species of'divine grace. "Just as God converts, reproves, and sanctifies people living in the wo, rld through afflictions and temporal adversities, so He or-dinarily converts, reproves and sanctifies persons living in religion by means of spiritual adversities and interior crosses, a thousand times more painful, such as dryness, fatigue and distaste" for the things of God. The actions o[ others. God uses the actions of other people as graces for our sanctification. Their ordinary words, conduct, and gestures are in'tended as means of producing supernatural effects in our souls. This is particularly hard to see where the actions are offensive and the offender is personally not wicked, and may even be highly virtuous. Hence the exclamation. "Blessed be the God of all things and in all things, but especially because He knows how to use all things for sanctifying His elect through one another . He often uses a diamond to polish another diamond. How important is this thought for our consolation, that we may never be scandalized at the petty persecutions which good men sometimes occasion against each other." In this connection, St. John of the Cross used to say that a religious is refined and sanctified in word, thought, and action by the character and manner of conduct of his fellow religious. It is of special importance to see. God operating in the perse-cution or perhaps criminal actions of others. He permits these things in order to draw good out of them. Thus St. Paul's inspired pane-gyric on the great believers of the Old Law--Noe, Abraham, Moses, Isaac, Jacob, and Joseph--is an application of this principle, that 227 JOHN A. HARDON God tries His chosen servants by sending them trial ahd opposition~ and their sanctification is determined by the measure of faith which recognizes in these human obstacles the workings of divine grace. This was tbe~spirit in which David accepted the cursing of Semei, as a just punishment ordained by God for his spiritual welfare. With St. Augustine, therefore, we should "marvel at the way G6d uses even the malice of those who are wicked in order to help and elevate those who are good." Temptations. If considered as coming from the devil,' ten~pta-tions are directed only to the destruction of souls; but from the viewpoint of God's permissive will, which never allows us to be tried beyond our strength, they are true graces. And "violent temp-tations" are especially "great graces for the soul." By the same token, the revolt of the passions, which is often a cause of anxiety to spir-itual persons/should not be regarded as evidence of aversion from God,*but, "on the contrary, as a greater grace than you can con-ceive." Troubles of conscience may be estimated in the same manner. Sins at least might seem to be excluded from the category of external graces. Evidently God does not want anyone to commit sin. And yet, says Caussade, "we must remember that, without willing sin, God uses it as an effective instrument to keep us in hu-mility and self-depreciation." This thought is very much like that of St. Augustine who, when speaking of' Peter's denial of his Ma~ter; explained that God permitted this humiliation to teach him not to trust in himself-~thus turning a grievous fault into spiritual ac-quisition. Sanctif~ting Effect of External Graces The sanctifying effect of external graces was already familiar to Sts. Augustine and Thomas Aquinas, who recognized that God exercises a special supernatural providence over souls who are living in His friendship. What seems to be Caussade's contribution in this matter is the tie-up which he made between external graces and the sacramental system; while only analogous, there is a real simi-larity between the two. In both cases, the external element is an in-strument for the communication of grace. External graces are sanctifying in countless ways. But in general Caussade concentrates on the three most familiar in the spiritual life; n~mely, by purification, illumination, and union with God. This -is not to say .that only these effects take place, or that they Occur in any.particular sequence; and least of all does it mean that Caussade 228 September, 1955 CAUSSADE ON EXTERNAL GRACE ignores the correlative necessity of internal grace to ourify, enlighten, and unite the soul with God. I. P~ri[ication The second volume of the French edition of L'Abandon is mainly concerned with the purifying effect of external grace, achieved through detachment from creatures and stripping of self. Repeatedly the axiom is stated that "a person cannot be united with God, source of all purity, except through detachment from everything created, source of impurity and continual corruption." To this end "it is necessary that our souls be emptied [of creatures], before God can fill them with His own Spirit." By means of external graces, and especially suff4ring, God ac-complishes in us this detachment from creatures and self. There is a difference, however, in His way of acting with different persons. Those already advanced in the spiritual life, He is accustomed to "despoil of all gifts and sensible f~rvor," whereas "the effect of His mercy is to deprive worldly persons of temporal goods in order to detach their heart from them." Time and again, Caussade, stresses the same truth: God purifies the soul by suffering and trial. But he goes beyond the ordinary in-terpretation of the statement in Scripture that the just man is tried by afflictions as gold is tried by fire. "Crosses and tribulations," he says, "are such great graces that generally sinners are not converted except through them, and good persons are not made perfect except by the same means. Following the analogy used by the saints, Caussade compares God to a doctor who administers bitter medicine to restore health to the soul and removes with the scalpel of suffering whatever stands in the way of our spiritual progress. According to St. Augustine, "in those whom He loves, God, like a wise physlciam cuts away the tumor" of overweening self-confidence. To be specially noted is that this law of purification is universal; it applies as well to worldly minded as to saintly souls; it affects temporal goods as well as spir-itual attachments; and it is proportionally more intense and com-plete as the degree of union with Himself to which God intends to raise a soul is greater. Thus'St. John of the Cross: "according to the proportion of its purity will also be the degree of enlightenment, illumination and union of the soul with God, either more "or less"; and the requisite purity is obtained in the crucible of purification. Caussade therefore concludes that "the more God retrenches nature,,. the more He bestows the supernatural.'" 229 JOHN A. HARDON Reoiew for Religious II. Illumination External graces also enlighten the soul to recognize l!h'e will of God in its regard. Caussade looks upon this manifestation of the divine will as th~ "~piritual direction of God." One of the surest means of sanctification, he believes, is simply to use whatever God, ¯ the supreme. Director of souls, places before us moment by moment, e.ither to do or to suffer. Souls who thus abandon themselves to the will of God find evidence everywhere of what He wants them to do. They are directed "by the intermittent actions of a thousand creatures, which serve, without study, as so many graces of instruc-tion." Consequently, God is seen as leading us as much by the external events of our life as by the internal inspirations of His grace. He - "speaks" to us as He spoke to our Fathers, to Abraham and to the chosen people, showing us His will in all the circumstances which befall us. Addressing himsel~ to God, Caussade declares: "You speak, Lord, to the generality of men by great public events. Every revolution is as a wave from the sea of Your providence, raising storms and tempests in the minds of those who question Your mys-terious action. You speak also to each individual soul by the cir-cumstances occurring at every moment of life. Instead, however, of hearing Your vdice in these events, and receiving with awe what is obscure and mysterious in tbese Your words, men see in tbem only the outward aspect,' or chance, or the caprice of others, and cen-sure everything. They would like to ad& or diminisIi, or reform, and to allow themselves absolute liberty to commit any excess, the least of which would be a criminal and unheard-of outrage. "They respect the Holy Scriptures, however, and will not per-mit the addition of a single comma. 'It is the word of God,'. they say, 'and is altogether holy and true. If we cannot understand it, it is all the more wonderful and we must give glory to God, and render justice to the. depths of His wisdon~.' All this is perfectly true, but when you read God's word from moment to moment, not written with ink on paper, but on your soul with suffering, and the daily actions that you have to perform, does it not merit some at-tention on your part? How is it that you cannot see the will of God in all ~his?" Every circumstance, therefore, of our daily life is an expression of the divine will .for us at that moment. And, correspondingly., .every external grace is meant for our "guidance and illumination:'i Commenting'o'n thi~ doctrin~e in L'.A.bandon, Garrigou-Lagrange. 230 September, 1955" CAUSSADE ON EXTERNAL GRACE 'points out another function' which external grace may serve as a means of our instruction. "In this way," he says, "within us is formed that experimental knowledge of God's dealings with us, a knowledge without which we can" hardly direct our course aright in spiritual things or do any lasting good to others. In the spiritual order more than anywhere else real knowledge can be acquired only by suffering and action." For example, "we foresee that a very dear friend who is sick has not long to live, yet when death does come and if our eyes are open" to see, it will provide a new lesson in which God will speak to us as time gbes on. This is the school of the Holy Ghost, in which His lessons have nothing academic about them, but are drawn from concrete things. And He varies them for each soul, since what is useful for one is not always so for an-other." An important element in this experimental knowledge is the experience it gives us of our weakness and imperfection in the face of trial and temptation. These occasions--external graces of tribu-lation- show us how impotent we are to do any good without the help of God, and teach us to turn to Him in'stead of depending on ourselves; for, as Caussade e~plains, "We must be thoroughly con-vinced that our misery is the cause of all the weaknesses we experi-ence, and that God permits them by His mercy. Without this re-alization we shall never be cured of secret presumption and self-complacent pride. We shall never understand, as we should, that all the evil in us comes from ourselves, and all the good from God. But a thousand experiences are needed before we shall acquire this two fold knowledge as an abiding habit: experiences which are. more necessary the greater and more deeply rooted in the soul is this vice of self-complacency." III. Union with God The most important effect of external graces is the union with God which they develop in the soul, to which purity and illuminatiofi are only contributing means. In a famous passage, P~re Caussade regrets that more people do not appreciate this power that creatures have to unite us with the Creator. ",What great truths are hidden ever; from Christians who imagine themselves most enlightened. How many are there among us who understand that every cross, every action, every attraction according to the designs of God, gives God to us in a way that nothing can better'explain than a .comparison with the most august mystery?-Nevertheless there is nothing more 231 JOHN A. HARDON Ret~iew for Religious certain. Does not reason as well as faith reveal to us the real pres-ence of divine love in all creatures, and in all the events of life, as indubitably as the words of Jesus Christ and of the Church reveal the real prese~nce of the sacred flesh of our Savior under the Eucharistic species? Do we not know that by all creatures and by every event, the divine love desires to unite us to Himself, that He has ordained, arranged, or permitted everything about us, everything that happens to us with a view to this union? This is the ultimate o~bject of all His designs, to attain which He makes use of the worst of His creatures as well as the best, of the most distressing events as well as those which are pleasant and agreeable." It may be added by way of explanation that Caussade, in com-mon with traditional theology, understands union with God in two ways, as active and as passive. In active union, the soul gives itself to God by conformity to His will; in passive union, however, besides the active conformity of will, God Himself acts in the soul by ~he gifts of His interior grace. Obviously, external graces cannot, of themselves produce the latter kind of union; they only dispose the soul to receive it. Yet, in the ordinary providence of God, they are the conditio-sine-qua-non for passive union with God. This doctrine which regards external graces as disposing the soul for passive union is familiar from the writings of St. John of the Cross. It is also the underlying theme of The Abandonment to Divine Providence. God uses external events,, persons, places, and circumstances to perfect a human soul in His love. This may take place in a variety of ways. 1. External graces give us occasion to resist temptation and acquire the contrary virtues. In general, temptations are said to be the effect or permissive result of "one and the same mortifying and life-giving operation of God. On the one hand, He allows the various movements of passion to give you an opportunity for combat and development in the opposite virtues. On the other hand, He estab-lishes in you, in the midst of these agitations, the solid foundation of perfection, namely, understanding, profound humility, and hatred of self." Thus conceived, the fight against temptations takes bn a nobler meaning. Without them we should remain satisfied with a minimum of effort, with less intense acts of virtue. They spell the difference between a certain regularity in well doing and the fervor which leads to high sanctity. 2. These trials not only help us acquire solid virtue, but they prepare us" for union with God, that "you may love God for 232 September, 1955 CAUSSADE ON EXTERNAL GRACE Himself at the cost of yourself." We are also given occasion to prove our love, as declared by St. Francis de Sales, that "it is not in ab-negation, nor in action, but in suffering that we give the best evi-dence of our love . To love suffering and affliction for the love of God is the high-point of heroic charity; for then nothing else is lovable except the divine will." 3. Finally, external graces assist our growth in sanctity and render us more apt for union with God by increasing the store of supernatural merit. Divorced from the spirit of faith, the routine details of domestic and religious life'seem to be quite meaningless. In reality "these 'trifling' daffy virtues, faithfully practiced, will bring you a rich treasure of graces and merits for eteznity." More heavy trials, says Caussade, ale more meritorious. This does not mean that the &gee of merit corresponds to the difficulty of the work performed, which is false. But in supporting burdens that are more difficult, we generally give a greater proof of virtue than when doing actions which are more agreeable. Difficult tasks not infrequently demand the outpouring of all the generosity of which a soul is capable. Estimate of P~re Caussade When introducing P~re Caussade's L'Abandon to the public, Henri Rami~re felt he should answer the first question that comes to the mind of anyone familiar with some of the aberrations in - French spirituality that were current in the seventeenth and eighteenth centuries. Is there any danger that this doctrine of abandonment, if put into literal practice, will lead to a type of quietism which says that "in the state of perfect resignation to God, the soul renounces every act and exercise of any virtue, and remains in quiet repose in the presence of God"? P~re Rami~ke first analyzed Caussade's theological principles, somewhat as we have done in ,,the foregoing study, and concluded that they are founded on the" bedrock of Christian asceticism, as taught by the Church~s tradition and as practiced by the greatest saints. Then he makes a number of distinctions, which completely dissipate any misgivings about the orthodoxy of Self-Abandonment. Caussade did not °write a c~mplete treatise on Christian perfec-tion. He took only one aspect~ namely, submission to the will of God, and omitted--without tl~e suggestion of denying--the bulk of ascetical principles, in whos~ light this one aspect must always be viewed. Moreover, the people for whom he was writing were persons already advanced in vibtue, consecrated to a life of perfec- 233 SOME' RECENT PAMPHLETS tion, who could be considered as already practicing the essentials of the gdspel precepts and counsels. The basic error of quietism was its utter passivity, equivalently denying the necessity of man's active cooperation with the grace of God. To attribute this kind of passivity to the self-abandonment recommended by Caussade would be to completely distort its mean- : rag. It is something eminently active, in combatting self-love, repug-nance, and the snares of the devil. Its "passivity"--so-called--con-sists in the nonresistance to God's will, and in the fruit of this non- .resistance, which is an e;cer more perfect indwelling of the Holy, Spirit. Given these distinction~, Rami~re concludes, so far from being dangerous,, the doctrine of Self-Abandonment "may be taught to p.ersons in every walk of life, and, if properly undi~rstood, will make sanctity appear to them most accessible," as it really is.1 1The most detailed study of this question is ~y E. J. Cuskelly, M.S.C., "'La Grace Ext~rieure D'Apr~s Le P. De Caussade,'" Revue d'Asc~tique et de Mgstique, 1.952, pp. 224-42, 337-58, from which the present article has drawn many ideas. SOME RECENT PAMPHLETS GRAIL PUBLICATIONS, St. Meinrad, Indiana. Follow Christ. Edited by Gerard Ellspermann. O.S.B. This is a vocation pamphlet. Pp. 64. 25 cents.--Hints on Preaching. By Joseph V. O'Connor. Pp. 50. 25 cents.--Pilgrimage to Fatima. By Jerome Palmer, O.S.B. Pp. 42. 15 cents.--The Six Sundays of ~Saint Aloysius Gonzaga. Compiled by L., N. Douglas. Pp. 30. 15 cents.--Whg on Sundatls? By John M. Scott, S.J. Pp., 44. 15 cents. THE LITURGICAL PRESS, St. John's Abbey, Collegeville, Minn. 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Pp. 32.--Each, I0 cents. 234 Governing Claude" Aquaviva, S.J. [EDITORS' NOTE: While superior general of the Society of Jesus, Father Claude Aquaviva wrote a treatise called the Industriae, which was intended to help super-iors deal with the "spiritually ill"--that is, subjdcts with ~motional problems~ The second, and perhaps most celebrated, chapter of the lndustriae contains many suggestions for combining firmness and gentleness in governthent, When we beglin publishing various items under the genera! heading "The Good Superior," it' was suggested that we publish an English version of this celebrated chapter. For the version given here, we are indebted,to Father W. Coleman Nevils, S.J. and Mr. James E. Whalen, S.J.] ~ RACIOUSNESS must go hand .in hand with: strefi.gth.ih ef- ~ fective governing. This especially applies, to a commfinit~; o'f religious who voluntarily have given themselves to G6d's service, who have a spontaneous and enthusiastic desire to be directed aright in the path of perfection and are animgted thereto by ~he practice of mortification and self-denial. Thd fathers of the Church as well as our constitutions abundantly dictate the necessity of uniting graciousness and firmness in all administration. St. Ignatius himself, by word and example, taught this lesson. However, to combifie these two in practice is no easy task. We are dealing with.those who profess to,follow the path of perfectiori and should be ever eager and anxious that nothing be omitted that' may be helpful thereto: yet, the flesh and human weakness are not always able to follow with equal strides the aspirations of the spirit. A process of governing may be initiated with highest zeal, but it ma~ also fail to be guided by knowledge. As a result, this way of governing, oblivious of human weakness, would become harsh and simply intolerable. Again, if we keep our eyes fixed on human weak-ness and under pretext of brotherly compassion yield to what the flesh desires against the spirit, shall we not have a community of tepid and carnal men in whom we shall be fostering not the spirit of abnegation and love of the cross but sensuality and self-will? For, as the Scriptures say, "Its torrent sweeps away the 'soil of the earth" (Job 14: 19). Thus we destroy the ess'ence of the religious life. That the religious life means abnegation and love, of the cross is the iesson beautifully taught by .St. Basil and all other spiritual masters; .instructed by Christ our Lord, they have handed down the same lesson as the principle and foundation of the religious life. What then is-t.he superior to do to keep firmness from degenerating into severity or graciousness into langour and laxity? As far as I have been able to learn from experience and observation, I will now explain this 235 CLAUDE AQUAVIVA Re~ieu~ for Religious very briefly. To do this clearly and concisely, I have felt that the most convenient plan would be to draw up certain headings of rigorous and severe governing and likewise to enumerate some causes 6f laxity. Then through a comparison of the two extremes, to in-dicate how we may keep to a middle course. A. HARSH AND DISAGREEABLE GOVERNING: 1. If heavy and unbearable burdens are imposed; this is some-times due to indiscretion on the part of the superior and his narrow mindedness. , 2. If, as more frequently happens, the task is not so difficult in itself, but the one on whom it is imposed would find it so, because .he has neither the physical nor spiritual strength to bear it. 3. No matter what the task is, if it is imposed in a harsh way, with a certain despotic manner; especially if the superior appears to be influenced by some inordinate mi~tive. 4. If the task is imposed at an inopportune time when the sub-ject is not properly disposed and no time has been granted nor a.ny help given that the subject may become better disposed. 5. If there is lacking a sense of proportion, and hence light burdens and heavier ones are imposed with the same ardor; in fact it can happen that, because of some fad or fancy of the superior, lighter duties are made more of than more serious ones. 6. If all attempts made by the subject to expose excuses and explain personal difficulties in this particular task are abruptly rejected as temptations, without any effort to listen in a kindly way. . 7. If the superior shows himself of a suspicious nature and so .ill-disposed that the subject has not a chance to present his dif-ficulties, etc., and has no hope of ever satisfying the superior. 8. If the superior has preconceived an unfavorable opinion of the subject and is always disposed to put an unworthy interpretation on whatever he does, this causes great affliction. 9. If, while considering the institute and the rules and failing to look at himself, the superior makes no allowance for the weak-nesses of others; if, in fact, he greatly exaggerates their defects and, in assigning tasks, acts not as if he were dealing with a son who is rational and willing but with insensible instruments at his disposal. 10. If he is not clear and gives orders in an equivocal way as if he purposely does not want to be understood, so that he can easily ¯ blame the subject if the result is not as might be desired--it is a- 0 ~mazing how very irritating this defect is to the subject. '236 September, 1955 EFFECTIVE GOVERNING I 1. If he never knows how to say "yes" to any petition; rather let him weigh well the request and by whom it is made and see if it is edifying for the community or externs and of advantage to the -subject. 12. Finally, if in doubtful cases he is always rather strict and rigid in his interpretations. B. WEAK AND LAx GOVERNING: 1.~ If attention is paid only to the big things and the mere avoidance of scandal is the norm, while everything else is let slide along. 2. If rules are looked upon rather lightly either because they seem so numerous or under the pretext of their gracious phrasing by the original founder. 3. If what has over because subjects others urge a change, sed over. 4. If, from the grows accustomed to been enjoined is easily changed or e'~en p~ssed show some slight repugnance: or if, because it is made or even the whole injunction is pas-frequent transgressions of some, the superior regard violations as not so wrong though he really knows they are wrong. 5. !'f he does pass judgme'nt and a[tually disapproves, but in order not to pain anyone or stir up a hornet's nest, be omits admoni-tion or refuses to give a reproof, let him refledt on St. Gregory's warning that in his fear to speak out, his silence gives consent. 6'. If, to console certain .individuals and to keep them from murmuring, eitt~er because of the position they hold or have held, or on account of friendship or for some personal regard, be easily makes concessions which both for those so favored and for the edification of the community are not proper. 7. If, in order to avoid any unpleasantness with this one or that, he either shuts his eyes to faults or administers no correction and, as if to be on the safe side, ;:toes not take the necessary steps. 8. If, under the pretext of humility or meekness, be allows him-self to be disregarded and his own words to be contemned. 9. If, from natural timidity or some other weakness, he admon-ishes in a routine and lifeless way, so that he makes no impression on the delinquent, and acts as if he were only doing so because he is obliged to do so before God, thus freeing himself from any scruple for baying omitted a correction. I0. Finally, if he feels that now he has done his duty, when,' 237 CLAUDE AQUAVIVA Review /=or ~Religious content with admonitions he has shown his displeasure at what has been wrong, but does not take efficacious means for its correction, and, like Hell, thinks he has accomplished everything if be should say, "What wickedness is this of yours, that brings me the complaints of a whole people!" (I Samuel 2:24) C. GRACIOUSNESS AND EFFECTIVENESS IN GOVERNING From the above we can easily see where there is harshness and where weakness and laxity; and either extreme must be avoided--not to be unduly hard nor too lenient. Nor is it difficult to see how effectiveness 9ught to be joined to graciousness, so that there will result strength in securing the end desired and graciousness in the manner and way it is attained. For, in making concessions and in denying them, in correction and reprimand, in punishing those who Wfail, in giving orders, in advancing subjects to virtue and perfectiofi and drawing them to a higher life, consideration must be given to the individual himself, his powers of body and soul; opportunities must be well weighed, exhortation used, and above all charity joined with zeal must hold highest sway; forbearance and patience must be constantly preserved. However, it must not be allowed that subjects aspire to act with impunity, doing just what they wish and omitting what they do not wish with the result that they satisfy their own inclinations and be-come accustomed to act and to relish what they desire even against the orders and decisions' of superiors; that they look upon the rules as mere counsels, which, if observed, they do well, but if not observed, there is no harm done. To tolerate this is not graciousness but slug-gishness; it is not to look to the good of the order, nor to the good even of those who are',so dealt with. Let not superiors imagine them-selves kindly and gracious if they govern in this manner; indeed, they are remiss in their duty and are weaklings. Nor let them flatter them-selves that, when they are harsh, they are only zealous for religious discipline. But let not subjects call rigorous and harsh an effort or zeal which is made to sustain religious discipline and to prorhote perfection. Nor let them exact such g,raci.ousness on the part of the superior that is rather a harmful indulgence.~ Rather let them under-stand that many things, if impediments to perfection, must be denied them; and many injunctions must be given which may not be to their liking but which pertain to the glory of God and to the good of the community. He who desires to be directed and improved must not try to shun all corrections and penances nor to regard that physician 238 September, 1955 F~FFECTIVE GOVERNING as kind who, for fear of offending the patient, neglects a cure and allows a disease to increase dangerously. Cassian in his conference on fickleness of soul claims that a certain Serenus, who, he says, mirrored in his person his name, had known of some cases where the indulgent governing of certain superiors had come to such a sorry state that they were obliged to coax with sweet words thei) subjects to stay in the cloister and not go out to the pernicious occasions of sin in the world; in fact that the greatest fruit to be hoped for was that subjects would shut themselves up in solitude, though remaining just as lazy as they wanted. The great cure-all of these indulgent superiors used to be this favorite pre-scription: "Stay in the cloister, and eat and drink and sleep all you want, so long as you stay in the cloister!" Let superiors, then, and especially provincials, be on their guard against too great indulgence and undue leniency, as these can work all sorts of ruin to a religious order; thence, graciousness is not to consist in gratifying every will and desire of subjects. We should recognize that graciousness lies in this, as we bare said, that in giving a reprimand, for example, there be no .harshness, no sign of ange~ or perturbation; rather, there shines forth a paternal interest, an affec-tionate sympathy, and a certain vigorous and efficacious agreeableness. Let the one who is being reproved realize that there is no question of a desire to give humiliation and punishinent, but only of a neces-sity to provide for the good of the community and for the true ad-vantage of the individual himself who is being punished. If we re-fuse what must be refused, let it appear we do so with regret, and that we are always ready to grant the request when it may be pos-sible or expedient to do so. If we wish to remedy a defect let us not be so hypercritical; rather, kindly enforcers who are not eager for the upperhand but for the good of the Society and of the subject himself, we should rather seem to be conspiring with him to gain a victory over the Tempter. In giving orders in a considerate and friendly way, we should show that we are seeking nothing else but God's glory and the good of the subjects. What cannot be granted today, may patiently be expected tomorrow, so th~it we are always looking expectantly to-wards the end and carefully applying the means thereto. Even though through the subject's lack of spirit we do not accomplish much, yet we cannot do anything more efficacious and gracious than to make him a careful examiner of his own spiritual welfare. Graciousness, in a word, is had if we treat subjects with a heart full of charity so 239 FOR YOUR INFORMATION that they readily entrust their temptations to the bosom, as it were, of their mother; and if, on the other hand, whatever corrections corn4 from us, the subject receives them not with irritation (no mat-ter how disagreeable to his feelings), but as springing from the sup-erior's love of him. Hence, St. Ignatius has taught in his constitutions that strictness must be so mixed with kindliness and gentleness that the superior never allows himself to be swayed from what he judge~ to be more pleasing to God, our Lord. As is fitting, let him l{now what it is to be compassionate with his sons, bearing himself in such a .way that even though those who are reprehended or corrected may be displeased according to their lower nature' at what is done, still they will acknbwledge that the superior is doing what is right before the Lord and that he does his duty with charity. Your nrrorma!:ion Apology and Explanation It was long our policy to printcommunlcat,ons' " ~from our read-ers, as well as items of information sent to us concerning their work, their publications, and so forth. During the past year we have had to omit much of this because material that had to be published left us very little extra space. We regret this because we believe that, besides being interesting, such items further mutual understanding among religious communities. We mention this now so that those who bare sent us communications and other material of an inform-ative nature.will realize that we have not purposely neglected them; also, we want to make it clear that this restriction of space has been a temporary measure. Material sent in future will be given due at-tention. The Mind of the Church As we have stated previously, the present mind of the Church concerning the government of religious is best expressed in three addresses by Pope Pius XII and in the address given by Father Larraona at'the conclusion of the meeting of mothers general in Rome, September, 1952. Father Larraona's address was published in our November, 1954, number. Of the three papal addresses, one (to the mothers general, September 15, 1952) wa~ published in (Continued on page 276.) 240 Mother M ry X vier W rde Sister Mary Julian Baird, R.S.M. [All facts for this account are taken from Reuerend Mother M. Xauier Wa~de by the Sisters of Mercy, Mount St. Mary's, Manchester, New Hampshire, published by Marlier and Company in Boston in 1902.] i l ~VEN by A,,m, erican standards," wrote one of her Irish bi/ ~ ographers, Mother Xavier was a stormy petrel." Certainly the mayor of Providence in the March of 1855 would have agreed with him. ~ Five years earlier, on the feast of the Translation of the Relics of St. Francs Xavier, the Sisters of Mercy from Pittsburgh, led by Mother Mary Xavier Warde, had made their first foundation in Rhode Island. Bigotry was rife in that section of New England, where only brave women would have come, and braver ones stayed. There were days when every window in their poor little house on Weybosset Street was broken by the Know-Nothings, an un-Ameri-can group that showed, in rough ways, hostility to anything Cath-olic. Of them, however, Mother Xavier would say to the sisters: "They have, no doubt, the best of motives. Only their judgments are clouded by prejudice. All that will pass away . " Well indeed it might have passed, thought Mayor Knowles, as he twisted his hat nervously while waiting for Mother Xavier in the parlor of the academy which Bishop O'Reilly had opened for the sisters in the October of the previous year. Had the sisters stayed in the poorer section of the city, ill-feeling might have died. Now the news of the more ambitious venture to' educate the daughters of the wealthier citizens of Providence had spread; alarm was general. What would not these Catholics achieve if left alone? The mayor sighed. He must persuade Mother Xavier and her nuns to leave the city. He rose hastily as she entered. This tall, 'well-proportioned woman with the keen, dynamic face and gracious manner silenced the speech of protest he had prepared. In rich, soft toneh she as-sured him of her pleasure in meeting the mayor of Providence. "Happy to have you in the city," he heard himself saying. Yet he had the presence of mind to add, "I wish we might ask you to remain." The question on Mother Xavier's face forced him to go on. The 241 SISTER MARY JULIAN BAIRD Review for Religious sisters were in serious danger, be continued. He could not hope to defend them against ten thousand ruffians bent on their destruction. They must leave the city, and soon. Mother Xavier looked her astonishment. "Your honor," she said, her voice still sofl~, "we have disre-garded no duty, no responsibility-of good citizenship. As a body of religious women we are laboring here in our own sphere. Have we given any provocation for this interference? Will Christian men constitute a mob against unoffending women? Are our rights as citizens not to be protected?" Mayor Knowles gripped his hat more firmly as he faced her. "I am powerless to prevent an uprising, Madame." "If I were chief executive of municipal affairs, I would know how to control the populace," she countered. Looking at her again, the mayor knew that this slender Irish woman could probably have done so. But he shrugged his shoulders and shook his head. "Best to go quietly," he repeated. Mother Xavier shook her head more stubbornly. "We will remain in our house, and if needs be, die rather than fly from the field of duty where God has placed us." She was true to her word. On March 22, less than a week later, the Sisters of Mercy were still resident in the academy on the corner of Broad ~nd Calverick Streets. As evening fell, the novices, ignor-ant of any danger, said their night prayers and "retired. The older religious stayed on guard before the Blessed Sacrament. Mother Xavier alone went to the garden where the Catholic men of Provi-dence, well,armed, took their places to protect the convent. From group to group she went, with evident calm, and exacted from each man a promise that no gun Would be raised nor offence given unless they were called on to do so in self-defense. The rioters made their way up the street, and, as they drew up in line before the silent convent, could see t~he quiet activity within the garden, the white linen coil and guimpe of Mother Xavier clear in the glare of the. street lamp. Gradually the calm was broken by hisses and cat-calls. The sisters were summoned by the mob leader to leave their convent. At this juncture, Bishop O'Reilly and Mr. Stead, the former owner of the property, appeared at the front entrance. In resonant tones Mr. Stead told of the armed force within the convent grounds. They were ~rishmen, he added meaningfully; and they could fight. 242 September, 1955 MOTHER MARY XAVIER WARDE Then the Bishop came forward. His words rang with sincerity. "My dear friends, in God's name, let not this city, nor the free institutions of this republic be tarnished by any dastardly uplifting of your arms against those who have wrought you no harm, but whose blameless lives are their sure defense before God and men. Depart in peace to your homes, and sully not your honor in act so vile." The night air was tense. Then, one by one, the rioters with-drew. Mother Xavier's courage and faith had won. This intrepid spirit was probably what had first attracted Cath-erine McAuley, foundress of the Sisters of Mercy in Ireland, to Frances Warde.She met her in the early days of her foundation, before establishing a new community of religious women was so much as in her thoughts. Fanny Warde was then a socialite in Dub-lin, a girl of only eighteen, the spoiled daughter of a widowed father. Wealth and good times had not filled her heart, however; and a few hours of every day were spent in helping Miss McAuley in her schools for poor children. In Fanny, Catherine McAuley found the counterpart of herself, a vivid, powerful personality alert to Christ's work for souls, and a born leader. Against the tranquillity of her own personality; Fanny's temperament seemed a mounting flame. Together they made a remarkable team. After the foundation of the community, when Fanny had become Sister Mary Xavier and was assistant to Mother McAuley in the Baggot Street house, it seemed a foregone conclusion that she would succeed to the office of superior when Catherine died. God changed that. Carlow, a thriving city some distance from Dublin, asked for Sisters of Mercy. Mother McAuley was quite justified in declaring that she bad no more to spare. The only leader left was Sister Xaviei', the only manager among her lay sisters was Sister Veronica. Neither of them could be moved from Dublin without crippling the work there. But on the heels of her refusal to make a foundation in Carlow came the swift and sudden death of Sister Veronica. This strong admonition of God was sufficient for Mother McAuley. A group of sisters was sent to Carlow at once. At their head went Sister Xavier, from that time on called Mother Xavier. Even before Mother McAuley's death in i 841, several new houses were founded from Carlow. When Bishop O'Connor of Pittsburgh, U.S.A., came seeking Sisters of. Mercy for his American poor, it was natural that he should g.o there to Mother Xavier. It was in-evitable that she would head the mission. Although only thirty- 243 SISTER MARY JULIAN BAIRD Review for Religious three years old at the time, she was accustomed to leadership since her early training under Mother McAuley. Strong, activel apostolic -~Mother Xavier was the ideal pioneer for the rough work that awaited her and her sisters in the United States. Her travels over America read like an Odyssey. A stop on the first trip to Pittsburgh when crossing the. Allegheny Mountains must have given her a poetic vision of the days ahead of her. Bishop O'Connor had the stagecoach stopped at the summit of the Alle-ghenies. Here, he told Mother Xavier, he had received a commission from Demetrius Gallitzin, the Apostle of the Alleghenies, who had died only three years before, to bring the sisters to teach his mountain children there. As Mother Xavier looked at the virgin-forests, through which the dauntless Russian prince-priest had traveled to cover his faptastically large parish., she thought, "This is America. This is the wilderness of Godlessness to which we must bring Christ and Mary. Here we must build again the City of God." $o she pledged her word, to be redeemed by the Pittsburgh sisters in 1848, that some of them would fulfill the dying wish of Father Gallitzin. Pittsburgh itself would have .been enough for a smaller soul's ambition. The basement of the convent became a school immedi-ately after their arrival from Ireland. Visitation of the sick was be-gun at once. The sisters took charge of the girls of the Cathedral Sunday School while the bishop's students continued to care for the boys. On the first floor of the convent, Mother Xavier instructed a large' class of adults. Her impressive manner and clarity of ex-p! anation were instrumental in winning many souls. So large did the adult classes become as the fame of her gracious and simple inter-course spread, that the opening of further day schools had to be delayed eight months after the foundation, while she transferred her clasges to the first floor of the newly constructed' school. Soon girls of the better families were attracted to join the sisters in their work, and the first American novice, Miss Elizabeth Tiernan, received the Mercy habit on April 11, 1844. In honor of the Ameri-can foundress, she asked for the name Sister Mary Xavier. It was she whom Mother Xavier took with her when she returned to Ire-land seeking mbre recruits. Generous though American girls were, they could not be trained quickly en6ugh to supply sufficient work-ers for the increasing labors that opened to the sisters. When Mother Xavier came back with more Irish nuns, the bishop of Chicago, a newly formed diocese, demanded that she keep a'promise made to him the day she 'landed in New York harbor. Sisters of Mercy were 244 September, 1955 MOTHER MARY XAVIER WARDE needed in the West, he had told her, and she had said she would send him some as soon as possible. Now, he seemed to think, that must be. $o, in the summer of 1846, Mother Xavier took there six of her Pittsb,urgh nuns. The trip by stagecoach was killing; accomo-dations in the then primitiye city were beyond her imaginings. In the small wooden city of Chicago, with its fifteen thousand inhabi-tants, the sisters' home was a rude shack. Even the bishop won-dered, as .he talked with Mother Xaviec the morning after her ar-rival, if he should have asked such women to face such privation. Mother Xavier smiled at his consternation and lifted her finger. Through the rough boards that formed a wall between the room in which they were talking and the so-called community i~oom of the sisters, came the sound of merry laughter and happy voices. "The sisters are content," she assured him. And he was satisfied. For the first months they worked unceasingly. The customary works of mercy--visitation of the sick and poor, instruction in re-ligion, and the opening of schools--were launched. Among the pupils who came to the first school of the sisters in Chicago were children of trappers, bordermen, hardy settlers, sea-faring men, brigh~ matter-of-fact children whose spontaneous vivacity appealed to Mother Xavier's own simplicity of heart and direct approach. Even the Indians fell beneath the charm of her personality, calling her "Palefaced Mother." When the foundation seemed able to continue without her aid, Mother Xavier planned to return alone to Pittsburgh. It was winter. In view of the difficulties of the journey to Chicago, when the weather was clement and she had the company of six sisters and the brother of the bishop who accompanied them, it seemed noth-ing short of madness for her to consider such a step. The decision was part of her careless courage, of her constant minimizing of her own hardship, and, above all, of her boundless confidence in the providence of God. For a week, all by herself, dressed in secular clothes, she traveled through the bleakness, over prairie and wilderness, through mud-bogs and, blizzards until she reached Pittsburgh on a cold, rainy morn-ing. At the convent, she had only the strength to knock on the door. The amazed sisters found her on the doorstep in a state of utter collapse. For ten days-she hung between life and death. Then, as though, like dohn Henry Newman, she realized that she had "a ¯ work to do," Mother Xavier began to recover. There was still al- 245 SISTER MARY .JULIAN BAIRD Review /:or Rellqlous most a half-century more of pioneering before her. Had she died then, Mayor Knowles of Providence would prob~ ably have had no worry about the Know-Nothings demolishing the convent of the Sisters of Mercy. For it was to his city that she led a party of sisters in 1850. At this so-called Parent House of New England, Mother Xavier stayed. Pittsburgh was to see her no more. From here ~he opened missions in Hartford and New Haven in the May of 1852. It was then that she noted in her journali ardent desire to see Christ's little ones trained under the guidance of religious teachers is coming to pas.s to an extent far beyond what I ever dared to hope . How true is the old proverb, 'The first step is the only difficulty.' " As the Western children had attracted her, so in these new fields she praised "the grand, sturdy, New England character." But this may have been what one of her clerical friends called her undefeatable optimism. "With Mother Xavier," he said, "all the geese are swans." She always, in her own estimation, lived in the best possible section of the country among the best people that God had ever made. There was also notable in her outlook a broadness very well illustrated in the debate as to whether the Sisters of Mercy should have schools for the well-to-do or confine themselves to the instruction of the poor. The issue first arose in the American mission in Pittsburgh when .the bishop proposed the building of St. Xavier Academy at Latrobe. Only Mother Xavier voted for the project.t The other sisters said that there was more than enough work for them to do among the numberless l~oor; that their community had been founded specifically for the service of the least fortunate of Christ's children. Knowing M~ther McAuley as well as she did, Mother Xavier did not hesitate to challenge this opinion. It is the need for mercy that dictates our activities, she reminded them; the spirit of the institute is mercy in whatever form it is required. Specifically of this she wrote: "Charity may be practised on the rich . Let us d~o good to rich and poor as our Divine Master did while here on earth." At Rochester, New York, a foundation was made in 1,857, The following year Bishop Bacon of Portland, Maine, appealed to her for sisters. In his letter he stated bluntly: "Only the piety, the courage, the zeal and the hardihood of a pioneer religious will ever be able to rough it in the establishment of Catholic schools in Maine and New Hampshire." When the sisters heard this, they knew that they must lose Mother Xavier. Reluctantly the bishop of Providence let her go to this new mission field. Once again she w, as on the 246 ~epternber, 1955' MOTHER MARY XAVIER WARDE road for Christ. The situation she found in Manchester, where she made her headquarters, was somewhat similar to that in Rhode Island earlier. In July, 1854, the Know-Nothings had driven the Catholics from their homes, dragged the sick from their beds into the streets, de-stroyed the furniture, and proceeded to break the stained glass windows in St. Anne's church, then nearing completion. Only the peace-making spirit of the pastor, Father .McDonald, had kept the Catholics from retaliating. Under his wise direction, the spirit of prejudice abated, but not su~ciently for his parishioners to share his enthusiasm for introducing teaching nuns in the still bigoted city. It is only by seeing the sisters at work that they will learn to appreciate them, Father McDonald argued, and started to build a convent. Before it was half erected, a mob demolished it. He began again. This time he had it guarded night and day, himself sleeping there to prevent further damage. When it was ready, he asked the bishop for Sisters of Mercy. In this remarkable pastor, Mother Xavier met her equal in courage and devotion. From the day she met him, they worked together for Christ and His little ones. Beginning slowly, the sisters gradually fulfilled his prophecy that the citizenry would be con-vinced of the good they might do by seeing it done. One of their most important and most satisfactory works was the instruction of converts, a task to which Mother Xavier gave herself with tremendous zeal and prodigious success. A new type of work begun here was night schools for the children working in factories. In the autumn of 1858, in addition to the extensive free schools she had already established, Mother Xavier began an academy at Mr. St. Mary's, housed at first in the convent itself, and then in a separate school building. Unlike the first academy in Providence, there was no ani-mosity aroused by this structure. In fact, so completely had the sisters conquered the bigotry of Manchester that the city council, in 1860, permitted them to use a vacant public school in Father Mc- Donald's parish for a grammar school of their own. During the Civil War Mother Xavier and the sisters ,were gratified to receive numerous letters from their "boys" who were cared for by Sisters of Mercy in the. hospitals of the Union army. This was a work of Mercy to which Mot~her Xavier could not give herself. But a remarkable incident recorded by one of the sister-nurses shows how fa~ her silent example, even without words, had reached.One of the soldiers whom she nursed told her that he had been one of 247 SISTER MARY JULIAN BAIRD Reoiew for Religious the mob that intended to destroy the convent in Providence Wher'e Mother Xavier had boldly ~xposed herself to speak to the men in the garden who guarded the building. The sigh~ of her xrariquillity and courage had shamed him so that he left the scene even before the bishop spoke, went to a priest,, asked for instructions and baptism. "The sight of her," he said, "was a blessing." Foundations sent out during Mother Xavier's years in Man-chester were many: Philadelphia in 1861; Omaha, Nebraska, in 1864; Bangor, Maine, in 1865; Yreka, California, in 1871; Bur-lington,' Vermont, in 1872. The houses already~'opened flourished and made foundations of their own. Orphanages and hospitals and homes for the aged were added to their already extensive works of mercy. As the works increased, so did the number of girls entering the novitiates. Each foundation had its own novitiate, and was in-dependent of the mother house in most cases, a necessary circum-stance in the days of limited transportation and communication :fa-cilities. '~ Of considerable joy to Mother Xavier in 1878 was the sending of her sisters to Maine to work among the Indians. Their first convent was the wigwam of the chief of the tribe, who generously vacated it to accommodate the nuns. She visited them a few months later, to be welcomed ~on the banks of the river by a flotilla of Indian canoes. Probably for the first and last time in her life, Mother Xavier evinced fear. The canoes were of birch-bark, and very fragile in appearance. The chief invited her to enter his to cross to the other shore where the reservation was located. Mother Xavier looked. She took a small step: She hesitated. The swarthy face of the chief wrinkled in an understanding smile. With a wave of his hand he summoned a more sturdy-looking rowboat. With dignity Mother Xavier entered it and was rowed safely to the opposite bank, Characteristic of her was the remark she made on her way to the wigwam convent, with Indian children clinging to either hand and gifts of homemade baskets waved at her from eager Indians lined along the path. "Oh, how happy Mother McAuley Would have been to see this!" Her loyal' heart never let her forget the woman who had taught her mercy. In her speech she reverted so constantly to her teaching and example that the sisters who lived with her felt that they had a first-hand; personal knowledge of the foundress who had never set foot in AmeriCa. The Indian missions were the last to be directly founded by Mother Xavier. In the following year she was~shocked to learn of 248 September, 1955 M(~THER MARY XAVIER.WARDE the death of her blood-sister, Mother 3osephine Warde, whose death in Ireland robbed the Sisters of Mercy there of one of their greatest leaders. From this point on; ,Mother Xavier seemed old. Yet she was strong enough for the work of the day, always first i'n the chapel in the morning and busy daily with administrative duties. It did not seem possible to those who saw her activity that she could be the oldest Sister of Mercy in the world. In 1883 this fact was brought home to everyone by the national celebration of her golden jubilee.Every convent of the order joined in a novena for the American foundress. Invitations were issued to all connected with the Sisters of Mercy to be present at the day of celebration, January .24, at Mt. St. Mary's 'in Manchester. Of all the congratulations and gifts that poured in upon her that day, the one that Mother Xavier cherished most--and the only one that brought tears to her eyes--was a tribute of shamrocks from St. Patrick's grave sent to her by school children in Ireland, with verses that ended in the hope that Mother McAuley would bless her spir-itual daughter's festival "with her smile and her blessing from Heaven." The jubilee was really the ,beginning of the end for Mother Xavier. Her health failed perceptibly from that point on, but the loyalty of her sisters unanimously elected her again to be Mother Superior at Manchester. In spite of the practicality of that gesture, notes from a retreat she made immediately, after the election show that her mind was already in heaven. On August 12, 1883, she wrote: "May the Cross of Christ be about us! O good cross, that makes us rejoice in the Holy Will of God. Close to God, all is peace and contentment in Him. They tell me that I am growing strong again; they try to hope it is so, but I feel old age is here, and I realize that very soon I shall stand before His throne. Shall I be able to go on doing the little I have hitherto done? I do not know; but I put myself without reserve into God's hands. Let us pray and give ourselves up to the Divine Will." A singular happiness was reserved for these last days in the ap-pointment of Reverend Denis M. Bradley as the first bishop of Man-chester by Pope Leo XIII. As a child, the bishop-elect had recited his catechism to Mother Xavier and had received his First Com-munion from Father McDonald. With joy they had watched him prepare for the priesthood and ordination. Now the month ~f May was entirel~r &voted to preparations for his consecration. Mother Xavier's part was in supervising the making of vestments to be worn 249 SISTER MARY ,JULIAN BAIRD by her bishop. Before he began his retreat in Troy Seminary, he vis-ited her to beg her prayers. But on June 11, when he was consecrated, she ffas too ill to attend. His first visit after the church festivities were ended was to her poor little cell, for even in her last illness she re-fused the comfort of the infirmary. When her sight left her that 'summer, she asked the sisters to lead her to the chapel, where she spent endless hours in prayer. Im-potence to lead might have made her querulous, she who had always led. But her sense of humor did not fail her, and her gentle charm made it such a joy to care for her that the young nuns vied for the privilege. Especially devoted to her, and especially beloved, was Mary Agnes Warde, the grandchild of her brother John, who had entered the novitiate a few months before. She had the consolation of frequent visits from Bishop Bradley, and from her faithful friend and pastor, Father McDonald. To him she said one day,. with a half-whimsical, half-~vry smile: "My long and stormy life is at last coming to an end." God's stormy petrel was content now to rest. " To her sisters in the end she had no word but love. "God bless you and love you," she would say to them in her tired voice, and add with her characteristic personal touch, "eoery one.'" On the night of September 16 even her voice failed, and on the morning of the feast of the Stigmata of .St. Francis, she died while Mass was being said for her in the convent chapel. As was to be expected, her daughters "rose up at her side and called her blessed."' The key~note of the funeral was not sadness but joy in a life lived out for God alone. No pilgrimages are made in large bands to the simple grave with its simple marble stone in St. Joseph's Cemetery in Manchester. Even the writings about her community seem to overshadow her achievements with those of her friend and foundress, Mother Catherine McAuley. That is the way Mother Xavier would have liked it. But it is more honest to see her life as an extension of Mother McAuley's. To the ten short active years that her leader gave, Mother Xavier added her fifty full and vigorous ones. Complementing each other in character and temperament, they make together one achievement in the Church of Christ, recognizing that above all the works of God is His mercy. To Teaching Sisl:ers Pope Plus XII [EDITOR'S NOTE: This apostolic exhortation to the ~rst International Congress of Teaching Sisters was given on S~ptember 13, 1951. The following English translation, except for minor changes in capitalization and punctuation, appeared in the Catholic Mind, June, 1952, pp. 376-80. The original Italian text appeared in the Acta Apostolicae 8edis, 1951, pp. 738-44.] WE particularly welcome the occasion offered by your presence at the COngress of Teaching Sisters to express Our heartfelt and paternal praise for the activities of sisters in the school and in education both in Italy and throughout the Catholic world. How could the Church have fulfilled her mission of education and charity during these last few years, especially in the immediate past, without, the aid given by hundreds of thousands of sisters with so much zeal? How otherwise could the Church fulfill her mission today? No doubt, there are many other useful and energetic women work-ing with or beside nuns or dedicating themselves to the apostolate of the laity. We have in mind especially the good Catholic women teachers in the state schools. But they must r~ot wonder if, today, We turn to you, beloved daughters, gathered around Us as repre-sentatives of the religious orders and congregations devoted to the apostolate of the school and education. May the dedication, love, and sacrifices that more often tha~ not you bear in obscurity for the love of Christ and the benefit of young people bring forth fruit a hundredfold in the future as they did in the past. May our Lord reward you and shower upon you the abundance of His divine favors. We hope all the more fervently that this may be so because with you We are aware of the crisis through which your schools and educational institutions are passing. It is a question of the youth of today and convent schools. In your congress you have doubt-lessly had the opportunity of treating this subject fully. Many points concerning you no less than priests and brothers in religious orders have already been discussed by Us in Our address of De-cember 8, 1950. For this reason, We can confine Ourselves now to those aspects of your problem which, in Our opinion, need more consideration. I. Lack of Understanding If it be your painful experience that the teaching sis~ter and the 251 POPE PIUS XII Review [or Religious mgdern girl no longer understand each other, well, this is not a thing peculiar to you. Other teachers, often parents themselves, are not in a very much better position. It is not using empty wor.ds to say that young people have changed, become very different perhaps. The chief reason for this difference'in the young people of toda~r may be that which forms the subject of the frequent lament: young peoi31e are irreverent toward many things that formerly from child-hood were naturally regarded with the greatest respect. But young people of today are not solely to be blamed for their j~resent atti-tude. In childhood, they have lived through horrible things.and they have seen many ideals formerly held in high esteem fail and fail miserably before their eyes. F.or this reason they now mistrust and reject them. It must be remembered also that this complaint about lack of understanding is not something new. It is one made in every gener-ation; o and it is mutual between maturity and youth, parents and children, teachers and pupils. Half a century ago and even a little more, there was a good deal of sentimentality. People were fond of' believing that they were "misunderstood" and said so. Today,, the complaint, not devoid of a ce,rtain amount" of pride, is more con-cerned with the intellect. The result of this misunderstanding is, on the one hand, a reaction which may sometimes exceed the limit of justice, a tendency to repudiate anything that is, or. appears to be, new, an exaggerated suspicion of rebellion against any tradition. On the other hand, it is a lack of faith that shrinks from all authority and, spurning every competent judgment, seeks solutions and coun-sels with a s6rt of infatuation more ingenuous than reasoned. To try to reform young people and convince them by exacting submission, to persuade them by force', would be useless and not always right. YoB will induce them very much better to give you their trust if you, on your side, strive to understand them and to make them understand themselves--save always in the case of those immutable truths and values which admit of no change in the heart and mind of man. Understanding young people certainly does not mean approv-ing and admitting everything they" maintain in their ideas, their tastes, their caprices, their false enthusiasm. It consists fund_amentally in finding out ~hat is solid in them and accepting this trustfully without remorse or anger, in dis'covering the origin of their deviations and errors, which are often nothing but the unhappy attempt io solve real and difficult problems, and, finally, in following closely 252 September, 1955 TO ~EACHING SISTERS the vicissitudes and conditions of the present time. Making yourself understood does not mean adopting abuses, inaccuracies, confused ideas, modern expressions ambiguous in syn-tax, or the words' themselves. It rather means expressing clearly one's own thoughts in different yet always correct ways, striving to fathom_the thoughts of others, always keeping in mind their diffi-culties, their ignorance, and their inexperience. On the other hand, it is also true that young people of today are fully capable of appreciating true and genuine values. And it is preciseIy at this point that you must assume your responsibility. You must treat young people with the same simplicity and natural-ness you show among yourselves; you must treat them according to their character. At the same time, you must all show that spiritual seriousness and reserve which even the world of today expects from you, that spiritual seriousness and reserve through which it must sense your union with God. When you are with young, people, it is not necessary to speak continually of God. But when you do so, you must speak in a way to command their attention: with genuine feeling arising from profound conviction. In this-way, you will win the confidence of your pupils who. will then allow themselves to be persuaded and guided by you. II. The Reliqious Life And now We come to that which concerns you particularly: the religious life, your habit, the vow of chastity, your rules and constitutions. Do these render you less fit or downright incapable where the instruction and education of today's young people are concerned ? In the first place, We say that those who have the (primary) right in education, the parents, are not of this opinion. Sisters' schools are still sought after and preferred even by many people who care little or nothifig for religion. In 'many countries, vocations to the life of a teaching sister and the number of sisters' schools are much below the demand. 'This does not happen through mere chance. Therefore, we may add--and not only in regard to Italy but speaking in general--from those who have a part in drawing up school legislation, we must expect that determination for justice, that democratic sense, so to speak, which corresponds to the will of the parents, in such a way that the schools founded and directed by religious institutes be not placed in a worse condition than the 253 POPE PIUS XII R~oieto ¢or Religions state schools, and that they be given the freedom which is necessary for their development. And now, let us briefly discuss the religious life in itself. The religious habit: choose it in such a way that it becomes the. expres, sion of inward naturalness, of simplicity, and spiritual modest-y. Thus it will edify everyone, even modern young people. Chastity and virginity (which imply also the inner renunciation of all sensual affection) do not estrange souls from this world. They rather awaken and develop the energies needed for wider and higher offices beyond the limits of individual families. Today there are many. teaching and nursing sisters who, in the best sense of the word, are nearer to life than the average person in the world. Followed in letter and spirit, your constitutions, too, facilitate and bring the sister all she fieeds and must do in our time to be a good teacher and educator. This also applies to purely mechanical matters. In many countries today, for example, even sisters use bicycles when their work demands it. At first this was something entirely new, though not against the Rule. It is possible that some details of the school schedules, certain regulations--simple applica-tions of the Rule-~certain customs which were, perhaps, in harmony with past conditions but which today merely hinder educational work, must be adapted to new circumstances. Let superiors and the general chapters proceed in this matter conscientiously, with foresight, pruddnce, and courage: and, where the case demands, let them not fail to submit the proposed changes to the competent ec.: clesiastical authorities. You wish to serve the cause of Jesus Christ and of His Church in the way the world of today demands. Therefore; it would not be reasonable to persist in customs and forms that hinder this service or perhaps render it impossible. Sisters who are teachers and edu-cators must be so ready and so up to the level of their office, they must be so well versed in all with which young people are in con-tact, in all which influences them, that their pupils will not hesitate to say: "We can approach the sister with our problems and difficul-ties: she understands and helps us." IlL Tile Scfiool and Education In this way, We come now to the needs of the school and educa-tion, which We particularly wish to recommend to your care. Many of your schools are being described and praised to Us as 254 September, 1955 TO TEACHING-SISTERS being very good. But not all. It is Our fervent wish that all endeavor to become excellent. This presupposes that your teaching sisters are masters of the subjects they expound. See to it, therefore, that they are well trained and that their education corresponds in quality and academic.degrees to that demanded by the state. Be generous in giving them all they need, especially where books are concerned, so that they may con-tinue. their studies and thus offer young people a rich and solid har-vest of knowledge. This is in keeping with the Catholic idea, which gratefully welcomes all that is naturally good, beautiful, and true, because it is an image of the divine goodness and beauty and truth. Most parents entrust their daughters to you because their con-sciences bid them to do so. But this does not mean that the children should suffer by receiving in your schools an education of inferior value. On the contrary, you must do all you can to assure parents that their children are getting the best education right from the elementary classes. And then, do not forget that knowledge and good teaching win the respect and consideration of the pupils for the teaching sister. Thus she can exercise a greater influence on their character and their spiritual life. In this respect, there is no need for us to repeat that which you know well, that which has certainly been the object of ample dis-cussion during your Congress. According to the Catholic concept, the object of the school and of education is the formation of the perfect Christian, that is--to apply this principle to yo.ur conditions --to exercise such spiritual and moral influence and to so accustom girls and young women that when they are left to themselves they will remain firm in their faith as Catholics and put this faith into daily practice. At least, there must be the well-founded hope that the pupil will later on lead her life according to the principles and rules of her faith. Your entire school and educational system would be useless were this object not the central point of your labor. Our Lord wants you to strive toward this aim with all your strength. He has called you to the vocation of educating girls and making them perfect Christians. In this He demands your complete dedication, and one day He will ask you to render an account. The modern girl! You can measure better than many others the still unsolved problems and the grave dangers resulting from recent 255 POPE PIUS XII changes in the woman's world from her sudden introduction into all walks of public life. Was there ever such a time as the present, when a girl has to be won and trained interiorly, according to her con-victions and will, for Christ's cause and a virtuous life, remaining faithful to both despite all temptations and obstacles, beginning with modesty in dress anal ending with the most serious and anguishing problems of life? Let it never happen th'at material advantages, personal authority, wealtb, political power, or similar considerations induce you to re-nounce your educational ideals and betray your vocation! An ex-amination of conscience during your Congress may have salutary ef-fects. This paternal exhortation is motivated solely by Our benevo-lence for you, because your cares are Ours also, your Bappy success is Ours, too. In obtaining favorable results, harmony and generous accord between the different religious families can play a big part. Mutual knowledge and enco,uragement, holy emulation can be put to your mutual advantage. The most encouraging steps have already been taken in this respect. All you have to do is to continue them. Like Christian education in general, which today is not an oh-' jective easily to be achieved, your mission is not an easy one. But regarding the inner formation of the young girl, your religious vocation is a powerful ally. Living faith, union with God, the love o]~ Christ, with which each of you has had the chance to fill herself in the spirit of the congregation from the first day of the novitiate, the vow, not only of chastity, but especially that of obedience, a common task under one guidance in the same direction'---all these t, hings act strongly on young minds, always supposing, of course, that you live up to your vocation. May divine Providence direct and lead you in all that you pro-pose and undertake. May the grace of our Lord Jesus Christ fill your minds and hearts. May the Blessed Virgin, Mary our Mother, be your model, protectress, and advocate. Together with the ex-pression of these wishes, We most cordially impart Our Apostolic Blessing to you, beloved sisters, and to all the young people en-trusted to your care. 256 The Dedica :ed Lit:e and Secular Insti :u :es Francis N. Korth, S.J. THE BREVOORT HOTEL in Chicago's busy downtown Loop "was the scene of a recent, inspiring two-day conference on "The Dedicated Life in the World and Secular Institutes." The dates were February 19 and 20, 1955. ("Dedicated life in the world" as distinguished from membership in a secular institute means that the individual is living in the world and has truly,dedi-cated his life at least by a private perpetual vow or promise of per-fect cbastlty or celibacy.) Conference participants, those who came to impart information and to lead discussions, a~ well as those who came pri'marily to listen, to gain knowledge and inspiration--these various people came from points along .both coasts, from the south and from the north and from places in between, and from Canada. For purposes of concentrated effort, the number invited was .ke.p.t small. Some twenty-five priests and about seventy lay persons (mostly women) were on hand for the openifig session on Saturday morning, February 19. Father Joseph E. Haley, C.S.C., of Notre Dame University, welcomed the group and then gave a very con-densed historical r~sum~ of general trends in a dedicated life through-out the centuries up to present-day secular institutes. Then a number of reports were made about organizations that actually are secular in.stitutes, abou't some that are developing along the lines of possibly becoming secular institutes, and about other groups that are interested in a special manner in a dedicated life in the world. Some highlights follow. Opus De[ has been blessed with American vocations; another house will. be opened; besides persons in professional fields, clerical workers, farmers, and others are being accepted. The Missionaries of the Kingship of Christ, though small in number in this country, have experienced a gratifying increase in vocations. The Schoenstatt Sisters of Mary of the Catholic Apostolate have intern and extern members in the United States; they give lectures, publish some no-vena booklets and pamphlets; a booklet entitled Euergdag 8anctitg is;to be released soon. The constitutions of tl~e Daughters of St. Catherine of Siena are in Rome awaiting approval; the American 257 FRANCIS N. KORTH Reoiew for Religious novitiate is currently ~in Montreal, Canada; most members are be-tween the ages of twenty-one and forty-five, are single or widows. A little leaflet of the Pro Deo Workers of Cincinnati mentions that they are engaged in various works of the apostolate, that they have no official status as yet. The Daughters of Our Lady of Fatima in Lansdowne, Pa., as their attractive leaflet Spiritual "Scrabble" tells us, stimulate interest in, and take part in, varied parish activities, such as census-taking, instructing converts, visiting the sick, bus driving, church music and art. A new companion-group, the Sons of Our Lady of Fatima, ~is beginning to function along similar lines. A small but active group in New Orleans, known as Caritas, has as its purpose to help develop Christian life in parishes, particularly in poor ones; summer camps and long weekends are especially devoted to helping young people; liturgy and arts are stressed to cultivate an appreciation of the real beauty in things; parish census work is be-ing done. To work in missionary lands and to stir up interest in the mis-sions elsewhere is the special purpose of the International Catholic Auxiliaries (women); membership is about two hundred with fif-teen nationalities represented; the group was founded in Belgium about twenty years ago and now has two centers in Chicago. The Rural Parish Workers of Christ the King, while still small in num-bers, are doing fine work in a poor rural district in eastern Missouri. In Canada the Oblate Missionaries of the Immaculate (women), founded about three years ago, already have over three hundred members; there is a recent foundation in Chile, and some members are also in this country (at Lowell, Massachusetts) ; they undertake whatever work the local ordinary desires; nurses, teachers, social workers are among their numbers. From New York word comes that the Campaigners for Christ are busily engaged in explaining the faith (on street corners and in other places) and in h~lping the poor. The Union Caritas Christi, founded in France, has s~read to several other countries, and now-has some members in New York City; the members (women) come from various walks in life; their specific work in helping souls is determined by talent and circumstances. The house in Chicago of the Work of the Sacred Heart is connected with an organization established in the archdiocese of Lucca, Italy; devotion to the Sacred Heart is stressed; Italian immigrants are helped. In New Jeisey a parish group is forming, based upon the spirituality of St. Francis' de Sales; various apostolic activities are 258 September, 1955 SECULAR INSTITUTES undertaken. A member of the Company of St. Paul is currently par-ticipating in the apostolate of Christian art and movies. Friendship House in Canada undertakes varied work in the field of the social apostolate as indicated by the hierarchy. So much for the brief re-ports. " Of the above groups the following five are secular institutes: Opus Dei, the Missionaries of the Kingship of Christ, the Scboen-start Sisters of Mary of the Catholic Apostolate, the Company of St. Paul, and the Union Caritas Christi. The first four are insti-tutes of pontifical right (Schoenstatt Sisters are not listed in current Annuario Ponti[icio) : the fifth is an institute of diocesan right. The first session of Saturday afternoon was devoted to an en-lightening and stimulating presentation of the "Requisites for the Dedicated Life in the World and for ,Approval of Secular Institutes." The speaker was Father Andr~ L. Guay, O.M.I., Director of the Catholic Centre at the University of Ottawa in Canada. During the question period that followed, Father Guay solved problems and difficulties in competent fashion. The second session that afternoon was given over t'o a panel of three speakers. The three panel mem-bers, in the order of their appearance, and their topics were: Miss Bertha Mugrauer of Caritas in New Orleans and professor of soci-ology at Xavier University in the same city--"Social Action in American Life"; Mr. Vincent Giese of Fides Publishers in Chicago --"Professional Apostolate": Miss Violet Nevile of the Interna-tional Catholic Auxiliaries in Chicago--"Foreign Missions." After the three interesting papers were given, the audience had an opportu-nity to direct comment or questions to any of the three speakers. Saturday evening a number of optional workshops were held; lively discussions made the time pass quickly. At ten o'clock Sunday morning, two-minute reports were given on each of the workshops held the previous evening. Then Father Francis :Wendell, O:P., of New York spoke in an inspiring manner on "The Spirituality of the Dedicated Apostle in the World." Dis-cussion followed. The closing session in the early afternoon treated the general theme of "Channels of the Dedicated Life in' the World." The breakdown of this general theme resulted in three informative papers: "The Parish as the Living Community of Worship and Apostolate," ably presented by Father Robert Carroll of Chicago; the fine treatment of "The Third Order Secular as a School of Christian Perfection" by Father Stephen Hartdegen, O.F.M. of 259 FRANCIS N. KORTH Washington, D.C.; and a capable discussion by Mr. David O'Shea of YCW Headquarters in Chicago of "The Lay Apostolate Giving Christ to the World." Everyone privileged to attend felt that the two days had been time spent very well indeed. Currently, regional conferences are being stressed. Other Items of Interest about Secular Institutes 1) Father Leo Neudecker, pastor of the Immaculate Conception parish in Kellogg, Minnesota (35 miles northeast ofRochester) held his sixth annual Lay Apostolate Week, July 3-9, at Kellogg. Father Nicholas Maestrini, a former Chinese missionary of twenty years ex-perience, was guest speaker. A gratifying number of young women, many of them nurses or teachers, attended. The Lay Apostolate Week is a week of prayer and instruction; much time is given to the study of secular institutes; each day centers around the liturgy. 2) The Union of Catechists of the Holy Crucifix and of Mary Im-maculate is a secular institute affiliated with the Brothers of the Christiar~ Schools. Its headquarters are in Turin., Italy, where it was established as a secular institute ot~ diocesan right on June 24, 1948. Members teach catechism and spread devotion to the Five Wounds of Jesus Crucified. The lay catechists (members) 'live either with their own families or in community "houses of charity;" 3) The Annuario Pontit~cio for 1955 lists the following eleven secular institutes of pontifical right. Four for men (pages 863-64) : Company of St. Paul (originated in Italy) ; Opus Dei (originated in Spain); the Priest Workers of the Sacred Heart of Jesus (Spain); and the Society of the Heart of Jesus (Fraiice). For women seven such secular institutes are gi;cen (page 1283) : the Daughters of the Queen of the Apostles (Trent); the Teresian Institute (Madrid); the Missionaries of the Kingship of Our Lord Jesus Christ (Milan) ; the Institute of Our Lady of Work (Paris) ; the Women's Section of Opus Dei (Madrid) ; the Institute of the Blessed Virgin Mary of the Way (Vienna); and the Missionaries of the Sick (Cremona). The last two institutes just mentioned for women were added to the list in the 1954 edition of the Annuario Pontit~cio; no new ones are listed in the 1955 edition. Of the institutes of pontifical right for men, no new ones have been .listed in either the 1954 or 1955 edi-~ tions of the Annuario. 26O A Ra!:ional Approach !:o Int:ellec!:ual Obedience Augustine G. Ellard, S.3. INTELLECTUAL obedience seems to be a perpetual thorn in the side of many good religious people. They are constantly being urged to practice it: they feel that they should; they keep on try-ing to achieve that aim; but~also they are always failing and hence experiencing dissatisfaction. Upon reflection they notice that their difficulties are not only practical and ~motional, as with most other arduous virtues, 'but also conceptual. They hav~ not succeeded in working out a satisfactory concept of the ideal itself of intellectual obedience. We migh't consider three cases. First, let us suppose that Father Provincial directs Father Rector to proceed to the erection of a new building for the instituti6n that he is in charge of: Father Rector sees the desirability of it; the money is available; every consideration appears to be in favor of going on with the project; and so, easily enough, he agrees in judgment with his superior. Thus far there is no difficult.y. The propriety of the step prop6sed is obvious to both men. Imagine another situation. Brother Infirmarian is told by Father Superior, whose excellence does not extend to a knowledge of nurs-ing, to do this or that for a sick brother whose condition, in Brother Infirmarian's view, calls for just the contrary. Respectfully he re-monstrates with Father, but to no avail. Father persists in his order. Brother Infirmarian reconsiders the whole matter and in particular weighs all that he can think of from Father's point of view. But the more he reflects, the more firmly he feels convinced that his first judg-ment was right. It is evident from the principles of good nursing that the patient should not be treated in the way that Father wishes. Brother comes to the conclusion that Father, however admirable and wise in general, is wrong in this matter. Nobody would quarrel with him. Those who most advocate obedience of judgment allow an inferior to consider an order ill-advised when it is quite evidently imprudent. ' Consider a third case. Father Rector instructs'Father Subject to found, say, a retreat house on,the south side of a large city. Father Subject's opinion is that the appropriate place is the north side. With 261 AUGUSTINE G. ELLARD Reoiew for Religious due deference he explains his reasons to Father Superior. He does whatever he can within the limits of propriety to persuade Father Rector to agree with him. But he fails. Let us suppose that the judgments of each of the two men are not categorical and absolute, but take the form of more probable pronouncements. Now Father Subject is an obedient man; and, mindful of all the admonitions to think with one's appointed guide, he carefully reconsiders the whole question, from all angleS, utilizing every source of information, and duly allowing for all known contingencies. At last he concludes that, if he is to be honest with the truth as it presents itself to him and to his own intelligence, he must abide by his previous judgment. Here, therefore, we have an instance in which there is no perfectly clear right or wrong, but room for legitimate difference of opinion. The two men take contrary views of the likely place for the retreat house. What seems more likely to the one man seems less likely to the other. This is the typical situation in which in the mind of one trying to practice ideal obedience painful conflict can arise. Should Father Subject, disregarding his own insights, by fiat of his will, as-sert to himself, "After all, conditions seem to suggest that, as Father Rector thinks, the house should be on the south side"? This pro-cedure, judging not in ac~cordance with what seems to be the truth, but by a chqice of the will, is just what much that is written on in-tellectual obedience appears to call for. It is submitted that a more rational approach to the problem of obedience of the mind is to conceive it as the disposition to see and acknouJledge the truth in as much as it is fauo.rable to the superior or his command. One might add--though surely this should be ob-vious and taken for granted--"and in so far as it is knowable to the subject". A subject cannot reasonably argue for less. It is, of course, true that practically and emotionally there may be the most vehe-ment objections to seeing the truth as it favors, say, a very unwel-come order. But rationally, without contradicting oneself, one can-not plead against the truth. To kno~; and possess the truth is in accordance with our nature as intelligent beings, becomes it, and in fact pertains to its essential development and perfection. It is par-ticularly fitting that we come to know and acknowledge the truths that are relevant to us. Evidently such are the truths that we'are referring to: those that concern one's superior and his directions for oneself. Thus, very obviously, it is only right and reasonable thal: ~a man should see and acknowledge whatever is true in the matter of. one's own authoritative guide and his guidance for us. It may be 262 September, 1955 INTELLECTUAL OBEDIENCE practical too. A soldier whose trust in his captain does not measure up to the truth available to him might ~ell lose his life, and the same could happen to a patient with respect to his doctor. On the other hand, superiors cannot ask for more. To affirm more would be tantamount to uttering a falsehood or at least to be-ing presumptuous, affirming what we do not know. Nor can those who 'give us spiritual conferences and exhortations urge us to do more. One may object that we should conclude that what has been commanded has been well commanded. We could learn truth from the command itself. To a certain but very variable extent this con-tention is correct. Those chosen to exercise authority are wont to be persons of more than average ability, judgment, and good character. Superiors have a better knowledge of the total situation in which the order has been given and is to be executed. Often enough they have secret or" confidential information that is not available to the subject. These and possibly other reasons can very often justify one in argu-ing that what was ordered was wisely ordered. Almost always they have some evidential value and thus increase the probabilities in the superior's favor. The obedient man will do his best to see and ap-preciate their full force. But those indications do not simply and necessarily lead to the conclusion that the superior's command was well advised. Nobody, as far as I know, goes so" far as to maintain expressly that they do; oftentimes, however, that seems to be implied or suggested. No one would dare say that superiors are infallible and never make mistakes. The utterances and warnings of higher super-iors exist in abundance to prove the contrary for lower superiors, and the verdicts of historians for the errors of higher superiors. Everybody knows that human beings have a strong tendency to judge rather in accordance with their emotions, their likes and dis-likes, their prejudices and passions, than in the cool light of reason. This unfortunate propensity is. an excellent example of emotional thinking, of letting one's judgments be guided by feeling or im-pulse instead of the evidence. This weakness of human nature con-stantly runs counter to obedience. Hence one who is striving to be-come a perf.ectly obedient man will of course have these facts in mind and allow for them. He will do his best to keep his judgment as obj/ctive and correct as possible. One of his supreme aims will be precisely to hold reason and genuine love for the truth dominant in all his judging and willing. In very many daily practical matters the best judgments that ate humanly possible are probable rather than certain. Hence a .disagree- 263 AUGUSTINE G. ELLARD Review for Religious merit between a superior' and an inferior in such cases would natur-ally .take the form of "more probable" versus "less probable"; that is, what seems more probable to the superior seems less probable to the inferior and conversely. Thus Father Rector in our third ex-ample, decided, As I see things, we ought to build that retreat house on the south side of the city; and Father Subject, who was commis~ sioned to do it, thought, No; my opinion is that the north side is the place for it. The important point to notice here is that probable judgments, carefully made, are true and unchangeable, though of course not in the same way or so simply as' certain judgments. When "carefully made" they correspond to the incomplete evidence or reasons for judging insofar as these are open to the person forming his opinion at the time. Let me illustrate from what I shall call analogies rather than examples. Suppose that six men out of ten are to be chosen by lot for some dangerous mission. Then the odds are six to four that any particular one of the ten will be taken. No act of anybody's will can alter that likelihood. Only a fool would try to think otherwise; and, if he did, he would be virtually lying to" himself. Suppose another case, less precise and closer to what occurs in practical matters. One bears that a friend is very seriously ill with pneumonia and spontaneously concludes .that perhaps he will die. But that would be very much against his wishes, and so voluntarily he chooses to judge, because after all it is not evident that the patient will die, He will not die. Such thinking would be irrational and self-deceptive~ Thus probable judgments critically and considerately made cannot reasonably be changed by mere fiat of the will. Only some new disclosure of the truth or a better grasp of it justifies a new conclusion. One might as well determine the truth in matters of fact by flipping a coin. He who judges what he pleases is ~ollowing a blind faculty. Hence~ if all things considered, it seems that a giyen order is less probably the prudent one, no juggling of one's mind by one's will can make it really more probable. A person whose ideal of intellectual obedience is to agree with the mind of his superior insofar as his perception of the truth permits will avoid many of the difficulties experienced by those who attempt by sheer force of will to embrace the opinion of their superior. He need no( feel conscious of being disloyal to th~ truth. He will not try to argue with himself that whatever is ordered is wisely ordered. He will not cultivate "wishful thinking," determining what is judged true by an act of will. He can fall back upon the universal criterion of truth, namely, the objective evidence in the case. His 264 September, 1955 INTELLECTUAL OBEDIENCE judgments, certain or probable, will corr.espond exactly to that evi-dence. He will not appear obliged to do violence to his rational na-ture. He will not endeavor, as it were, to lie to himself, affirming to be true what is really against his mind. He will not have to change his principles when he gets a new superior. Some may object that St. Ignatius, in his celebrated Epistle on Obedience, seems to require~more in the way of intellectual submis-sion than is here proposed. At first sight and according to the strict letter of the text, that is correct. However, in interpreting him, we can and should be guided by a.principle that he himself uses in the Spiritual Exercises. When be presents for contemplation an appari-tion of Christ that is not recorded in the Gospels, namely, the very first one, made to the Virgin Mary, he writes, "Scripture supposes that we have understanding, as it is written, 'Are you also without understanding?' " (Puhl's translation, No. 299). What he says on obedience is to be understood, in accordance with the fundamental laws of reason. Therefgre, if one looks to the ultimate mind and in-tention- of the author .rather than to the precise form of his words, one would hardly interpret him as exhorting people, to go beyond the truth or beyond what they know of the truth. Beyond the truth there is nothing but falsehood, and to assert, even to oneself, more than one knows of the truth is at best to be presumptuous. Hence St. Ignatius's wqrds cannot rightly be taken to mean more than that to be perfect in obedience of judgment is wholeheartedly to acknow-ledge all the truth that favors the superior or his command. "All the truth" includes every truth that is relevant, though that relevance be very indirect or remote. The abnegation of judgment which St. Ignatius advocates in matters of obedience consists, not in affirming what is false or unknown, but in so controlling one's likes and dislikes that they will help, rather than hinder, in bringing about the maximum amount of truth in one's mind. As St. Paul wrote long ago to the Corinthians: "For we cannot do anything against the truth, but everything must be for the truth" (II Cor. 12 : 8 ; Spencer's version). It was St. Ignatius's idea that through intellectual obedience we should come to ever greater and greater harmony with the supreme rule of every good jffdgment and will, that is, with the eternal Goodness and Wisdom. The more thorough-going that harmony between our minds now and God's, the keener .and more beatific will be our vision of Infinite Truth in heaven. ¯ 265 ommun cat: ons [NOTE: Since the following communications were unavoidably held over for a long time, it seems necessary to say a word about their background. The first refers to an article by Father Gallen in our May, 1954, number. One of the main points in this article was to stress the need of reducing the frequently excessive number of community devotions. Another important point made in Father Gallen's article was that retreats do not produce the fruit they should because proper provision is not made for th~ retreatants to meditate: they simply listen to conferences. A follow-up on this was a letter from a sister, punished in September, 1954, which suggested: "If these points are to retain their purpose of preparation for mental pra~jer, twenty minutes or half an hour would not seem to be an unreasonable limit, with the explicit injunction that the retreatants continue the meditation themselves, al-though not necessarily remaining in the chapel to do so." The second communi-cation given here refers to this suggestion. --ED.] Reverend Fathers: At our summer school were different orders of sisters. Father Gallen's article, "Pray Reasonably," was much discussed and appre-ciated- and it did much good. In our case, for example, many of the novenas, daily litanies, and extra devotions have been shortened or eliminated. Part of our class preparation formerly had been used for these extras, and added to this were cooking, washing, house cleanin'g, etc. It was a real strain to get a quantity of prayers said. All agree that at last they get satisfaction from saying a reasonable number of prayers well and with real devotion. Many thanks to Father GaIlen. A number of sisters have expressed the wish that he would give them an article, "Dress Reasonably." -~A SISTER. Reverend Fathers: I disagree with the sister who wrote that "twenty minutes or half an hour would not seem to be an unreasonable limit" for points during retreat. I made. one retreat in whi[h the priest never talked over twenty minutes, and I was so weary I thought I would die be-fore the eight days were over. What in the world does the sister do with the time between the conferences if she isn't meditating then? Personally, I like the priest to talk about forty minutes or so. -~ SISTER. OUR CONTRIBUTORS AUGUSTINE ELLARD and FRANCIS N. KORTH are members of our editorial board. SISTER MARY JULIAN BAIRD, of the Scranton Province of the Sisters of Mercy of the Union, is in the English Department of Mount Aloy-sius Junior College, Cresson, Pa. 266 [All material for this department should be addressed to: Book Review Editor, REVIEW FOR RELIGIOUS, West Baden College, West Baden Springs, Indiana.] THI: PSALMS IN RHYTHMIC PROSI:. Translafed by dames A. Klels÷, S.d., Ph.D., and Thomas d. kynam, S.J. Pp. 236. The Bruce Publishing Company, Milwaukee I, Wis. 1954. $4.00. No one whose eye falls upon this new translation of the Psalms will be otherwise than favorably impressed by the attractive binding, the legible typography, the useful index of "titles,': the preliminary outlines for each Psalm, and the brief explanatory footnotes. But some will ask a legitimate question: Why another trans-lation of the Psalms? Father Lynam answers that question quite clearly in his preface. The translation was projected as a labor of love by the. late Father Kleist, who asked Father Lynam's coopera-tion. The translators set for themselves a comparatively simple aim: to turn the Psalms of the new authorized Latin version into English prose, making "a borrowing from poetry" to the extent of intro-ducing into the prose "a stress, a rhythm." The basic stress ulti-mately chosen was the iambic. Granted the legitimacy of such a purpose, the success of the translation can be justly measured only by the standard that the translators have set for themselves. There can be no doubt that they have succeeded in producing a consistently rhythmic version, predominantly iambic. That they have in many instances tran-scended their self-imposed limits and achieved true poetry is all to the good. One has only praise, too, for the fact that the English is modern in many respects. The consistent substitution of "You" for the traditional "Thou" is a simple but notably.effective device that makes not only for modernity but for the impression of that familiarity with God that characterizes prayer. The only respect in which the translators seem to have fallen below their own stan-dards is that they have occasionally allowed themselves to be forced into violent inversions in their attempt to preserve the iambic stress. One may be tempted to quarrel with such expressions as "mob-bish turbulence," 'heaven's marge," "lave his feet in sinners' gore," "in their joy they jubilate," "Immersed I am in abysmal mire," "As 'twere a prodigy I have appeared to many," "A subject of dispute you made us 'mongst our neighbors," "Well for the people skilled in holding jubilee," "My sire are you, my God, the bedrock of my 267 BOOK REVIEWS Retqew ,/:or Religious weal." The phraseology, of this sampling is not the phraseology of m6d~rn"prose. (Nor, one m~ay add, of modern poetry.) One would not complain of such archaism if it were not for the fact that the publishers' jacket makes claims for the modernity~ of the Kleist- Lynam version that the translators do not make. Despite such occasional infelicities of expression. (fewer and less annoying than thos~ that are to be found in the ordinary man-ual of devotions), The Psalms in Rhythmic Prose will serve as a fine prayer-book for the layman who would model his prayer upon the official prayer of the Church. It will also be a welcome companion volume to the Latin Breviary of the English-speaking priest or re-ligious.-- PATRICK J. RICE, S.J. MARIOLOGY. Volume I. Edi÷ed by Juniper B. Carol, O.F.M. Pp. 434. The Bruce Publishing Company, Milwaukee I, Wis. '1954. $6.75. This book could hardly have been written by one man. For the sweep and depth of treatment of the whole field of Mariology could have been achieved with the excellence of scholarship con-tained in this book only by a group of scholars working under an editor with the thorough-going competence and courage of a Father Juniper Carol. We have in Mariolog~/ the first of a three-volu'me series which will take its place alongside, the Marian symposia of Strater, du Manoir, and Roschini. : Mariology is that part of theology which attempts to ~ain some. understanding of the Marian mysteries. But this understanding must take place by insight into the data of revelation as given in its two-fold source: Scripture and tradition. This first volume of Mariology consists in a culling of Scripture and the various records of the Church's tradition in a search for all the relevant Marian evidence. The ~econd volume in the series will contain a grgup of essays deal-ing with Marian theology as such; the third will trace the effect. of Marian creed and cult in the devotional life of the Church. The opening article by Eamon R. Carroll, O.Carm., has com-pressed within fifty pages an extraordinarily rich selection of the Church's pronouncements on Mary, organ, ized under~ eight titles: Mother of God, Ever Virgin, Full of Grace, Immaculate, Assumed into Heaven, Mediatrix with the Mediator, Spiritual Mother, and Queen. Fathers Erk May, O.F.M., and M. J. Gruenthaner, S.J., turn to the pages of the Old and New Testaments respectively to present what God has written about His Mother. Both of these studies are 268 September, 1955" BOOK REVIEW8 characterized by a care and a balance not always present in a dis-cussion of Marian Scriptural texts. The article by A. C. Rush, C.SS.R., supplements these two scriptural studies by reviewing the testimonies of the early Christian faithful for Mary as found in the New Testament apochryphal writings. Three articles follow which open up the vast and complex records of patristic and liturgical literature on Mary: Mary in Western patristic thpught and in the Eastern and Western liturgies. The article by Father Burghardt on the Latin Fathers is not only an outstanding piece of research in its thoroughness of treatment and brilliance of interpretation, but also in its tight organization and excellence of style. G. W. Shea has continued the investigation of the history of Mariology through the medieval, modern, and contemporary periods. He shows how active the writers of the Church have been since the close of the Patristic Age in deepening and expanding our under-standing of the Marian mysteries. Because the long article on the Mariology of the Eastern Fathers was not available in time for publication in this first volume, its place has been given to two shorter Mariological studies of the Im-maculate Conception and Mary's immunity from actual sin, which, in content, rightly belong in the forthcoming second volume. But if these two studies are an indication of the quality of the second volume, we can be sure that it will attain the high standards "of scholarship and readability achieved in the first. The book closes with a short history of the name of Mary by R. Kugelman, C.P., who concludes that the weight of evidence seems to favor the meaning of the name Mary as "Highness" or "Exalted One." The book with its copious notes and references is a mine of information on our Lad;, which priests, religious, theological stu-dents, and educated Catholic laymen will be tapping for a good many decades to come. --MICHAEL MONTAGUE, S.J. A HISTORY OF THE CATHOLIC CHURCH. Volume VII. Period of ÷he French Revolu÷ion (1775-1823). By Fernand Mourre÷, S.S~ Trans-lated by Newton Thompson, S.T.D. Pp. 608. B. Herder Book Com-pany, St. Louis 2, Mo. 1954. $9.75. The average American looks upon the French Revolution merely as a Gallican edition of the American fight for independence, In the political sense this opinion comes close to the truth, for as the 269 BOOK REVIEWS Review for Religious, colonial patriots threw off the rule of George III, so the French lib-erals and rationalists overturned and then completely ~estroyed the monarchy of Louis XVI. The French Revolution, however, dif-fered greatly from that in America ii~ its organized hatred of re-ligion, especially that of the Catholic Church. The seventh volume of Father Mourret's fine work on the His-tory of the Catholic Church gives a scholarly, treatment to this phase of the French Revolution. The book is divided into three parts. In order to give his reader a better understanding of the ecclesi-astical side of the Revolution,, Father 1VIourret.treats, under the title "Decline of the Ancient Regime," the political, social and intellectual status of France and of Europe from 177,5 until the beginning of the Revolution. Part two deals with the Revolution itself. This section of the .book is the most scholar!y of the three and descends to minute par-ticulars. A general knowledge of the political history of the French Revolution is a "must" if the reader is to understand the various sessions of the French assembly that methodically did away with religion in France and deified "reason" to take the place of God. The Civil Constitution of the Clergy is completely discussed, and the plight of the. jurors and non-jurors among the clergy is well de-scribed. Father Mourret has used his documents well in picturing the suffering and complete disruption of ecclesiastical life in France. For the ordinary reader the third section of the book, "~Fhe Religigus Restoration," will prove the most understandable and interesting. Napoleon and Plus VII wire both powerful characters. Their duel of wit, will power, and principle is boldly and graphically told. The entire history of the famous Concordat of 1801'is clearly explained. An appendix has the entire text of the concordat. Father Thompson has done a fine job of translating. The foot-notes are excellent; the bibliography is extensive and should help the research student. There is also a fine index that will save the interested seeker much time. The book is primarily for the scholar~ but the third part can be profitably used by anyone who has a high school knowledge of French history. Although the price is rather high, this book could profitably b'e put in the Church History sec-tion of any seminary or college library.-~JOHN W. CHRISTIAN, S.J. SAINT IGNATIUS' :IDEA OF A JESUIT UNIVERSITY. By George E. Ganss, S.J. Pp. 368. Marqueffe Universify Press, Milwaukee 3, Wis. Ss.so. With a ~hrewd eye to modern university problems and applica~ 270 September, 1933 BOOK REVIEWS tions, Father Ganss, director of Classical La.nguages at Marquette Universityl has written a brave historical analysis of St. Ignatius Loyola's root principles of higher education. Analyzing Ignatius' view of Renaissance university, its functional relation to the social-cultural environment, and Part Four of the Jesuit Const"lt "u t"~on (On Education), Father Ganss outlines the purposes, ideals, and pro-cedures of Ignatian higher education--at least as had in the sixteenth and seventeenth century. The burden of the work is, bo~vever, to isolate perennial principles from passing procedures in the historical picture of Ignatius' universities. Besides terminology clarifications (e.g. the sixteenth-century meaning of college, arts, uni~ersit~l, etc., contrasted with our own) there seem to be three difficulties in a work of this kind. St. Ignatius himself, the master of adaptation to circumstance, presents a problem to one siftirig his educational writings for their spirit. One could get the impression from uncareful reading that there simply ar3 no real guiding principles beyond that of a clear goal and absolute freedom of means in attaining it. Again, the social-economic environment for which the early Jesuit educators were preparing their students presents the second problem. Time after time Father Ganss separates what is rooted in the Ignatiar~ spirit from what pertains to the Ignatian times. Thus speaking, reading, and writing Latin might seem an educational must in the Constitutions, but this prescription is cIarified by the realization that Latin was still the exclusive language of the universities and "opened the way to the choicest positions in state or' commerce or Church." Thirdly, the Constitution itself, admittedly the foremost source for Father Ganss, contains much practical procedure that must be sifted to find the primary principles of the~ Ignatian educational spirit. Beginning then with a historical study of the universities as Ignatius saw them in l~is own education, and progressing through the gradual acceptance of colleges and universities by the Society of Jesus, Father Ganss sbow~ how ignatius drew up his principles .of an orderly development in learning, following the self-activity prac-tices of the Un, iversity of Paris and substituting the Summa Theolo-giae for the Sentences of Peter Lombard as the prime text for study-ing theology. In the second part the author points up the relation between Ignatius' universities and the socio-cultural life of the times. The humanist educational ideal which was then reaching its peak was inculcated by Ignatius and applied to the natural and super- 271 BOOK ANNOUNCEMENTS Reoiew t:or Religiod~ natural life aims of his education. He insisted, however, on £eeping theology and philosophy as the most ~important branches of study. In Chapter nine of the third part of his book, Father Gauss sums up fifteen clear principles of Ignatian education. In this chapter he has gi~ven modern Jesuits, especially American Jesuits, the structure on which to build the methods and adaptations for our universities today while preserving what is truly the Jesuit spirit of education. Any review of this thorough and scholarly book would be in-complete without mention of the Appendix called "A Historical Sketch of the Teaching of Latin." This brief study of the use of the Latin Language as a means of education is well worth the price of the entire book. He clearly shows how the history of Latin in education has undergone a change in aim from the Renaissance (fa-cility in reading, speaking, and writing for cultural, social, and economic life-preparedness), through that of John Locke and Chris-tian Wolf (mind-training and some contact with classical thought), down to the present practical abandonment of the language in favor of a fuller study of classical literature in the vernacular. Father Gauss has written a challenging and controversial book that certainly will be most helpful in the discussions and planning of modern Catholic education.--RAYMOND J. SCHNEIDER, S.J. BOOK ANNOUNCEMENTS BEAUCHESNE ET SES FILS, Rue de Rennes, 117, Paris. Le Ciet ou l'Enfer, I, Le Ciet. Par le Chanoine Georges Panneton. How little most religious know about heaven where they firmly hope to be happy for all eternity! But then heaven is not a subject about which many books have been written. Readers of French therefore owe a debt of gratitude to Canon Panneton for his excel-lent treatment of this much neglected subjedt. His book covers the subject most thoroughly, and is based on sound theology. Learned and unlearned alike will read this book with pleasure and profit. Pp. 253. ¯ THE BRUCE PI.)BLISHING COMPANY, Milwaukee 1, Wis. Jesus, 8on of Daoid. By Mother Mary Eleanor, S.H.C.J. To meditate on an incident in the life of our Lord, we are told to imagine that we are present as the incident unfolds. If this has been difficult for you, you must read Jesus, 8on of Daoid, and learn how a person blessed with a vivid imagination carries out this ad- 272 September, 1955 BOOK ANNOUNCEMENTS ~¢ice. You will find the bbok very easy to read, and it should make your meditations on the life of our Lord much more vivid. The book also serves as an excellent introduction to the life of our Lord for the young and for those who find it difficult to profit from the learned biographies ~ of Jesus. Pp. 224. $3.25. Bloody Mary. By Theodore Maynard. Lest the reader be mis- -led, the author points out in his very first paragraph that he uses the title ironically. He also insists, and with truth, that his book is in no sense "special pleading," but an objective study of °the available historical documents. He is an inveterate scholar and de-lights in communicating his findings to others as his more than thirty books testify. If you are interested in Tudor England, you must read Bloody Mary. Pp. 297. $4.95. CLONMORE AND REYNOLDS, LTD., 29 Kildare St. Dublin. Meditations for Priests, Seminarians, and Religious. Compiled by Dominic Phillips, C.M. This book of meditations was designed to help those beginning mental prayer. There is a twenty-two page introduction that deals with the excellence and necessity of mental prayer, gives detailed instruction on mental prayer according to the method of St. Francis de Sales, and gives advice about the ordinary difficulties encountered in meditation. All the meditations are of uniform length, a page for each meditation, and follow a uniform pattern. The book should prove helpful not only to beginners but also to those more advanced. Pp. 456. 25/-. LA EDITORIAL CATOLICA, S.A., Biblioteca de Autores Cristianos, Apartado 466, Madrid. Ciencia Moderna y Fitosofia. Introduction Fisicoquimica ~t Mathematica. Pot Jose M. Riaza, S.J. In every major seminary certain courses called Quaestiones Scientigcae, wh

The Great Depression in Weber County, Utah, is an Oral History Project by Mack S. Taft for completion of his Master's Thesis at Utah State University during the summer of 1969. The interviews address the Great Depression through the eyes of individuals in several different occupations including: Bankers, Laborers, Railroad Workers, Attorneys, Farmers, Educators, Businessmen, Community and Church Leaders, Housewives, Children and Physicians. All of these individuals lived in Weber County from 1929 to 1941. The interviews were based on what they remembered about the depression, how they felt about those events and how it affected their life then and now. ; This is an oral history interview with Earl Samuel Paul. Mr. Paul discusses the building industry during the Depression and his time as bishop of the LDS Ogden Seventeenth Ward. He also discusses time spent on the Northern Utah Region Bishop's Council and in Samoa on behalf of the LDS Church. The PWA and CCC programs are also mentioned. ; 27p.; 29cm.; 2 bound transcripts; 4 file folders. 1 sound disc: digital; 4 3/4 in. ; Oral History Program Earl Samuel Paul Interviewed by Mack S. Taft circa 1960s Oral History Program Weber State University Stewart Library Ogden, Utah Earl Samuel Paul Interviewed by Mack S. Taft circa 1960s Copyright © 2016 by Weber State University, Stewart Library iii Mission Statement The Oral History Program of the Stewart Library was created to preserve the institutional history of Weber State University and the Davis, Ogden and Weber County communities. By conducting carefully researched, recorded, and transcribed interviews, the Oral History Program creates archival oral histories intended for the widest possible use. Interviews are conducted with the goal of eliciting from each participant a full and accurate account of events. The interviews are transcribed, edited for accuracy and clarity, and reviewed by the interviewees (as available), who are encouraged to augment or correct their spoken words. The reviewed and corrected transcripts are indexed, printed, and bound with photographs and illustrative materials as available. The working files, original recording, and archival copies are housed in the University Archives. Project Description The Great Depression in Weber County, Utah, is an Oral History Project by Mack S. Taft for completion of his Master's Thesis at Utah State University during the summer of 1969. The forty-five interviews address the Great Depression through the eyes of individuals in several different occupations including: Bankers, Laborers, Railroad Workers, Attorneys, Farmers, Educators, Businessmen, Community and Church Leaders, Housewives, Children and Physicians. All of these individuals lived in Weber County from 1929 to 1941. The interviews were based on what they remembered about the depression, how they felt about those events and how it affected their life then and now. ____________________________________ Oral history is a method of collecting historical information through recorded interviews between a narrator with firsthand knowledge of historically significant events and a well-informed interviewer, with the goal of preserving substantive additions to the historical record. Because it is primary material, oral history is not intended to present the final, verified, or complete narrative of events. It is a spoken account. It reflects personal opinion offered by the interviewee in response to questioning, and as such it is partisan, deeply involved, and irreplaceable. ____________________________________ Rights Management This work is the property of the Weber State University, Stewart Library Oral History Program. It may be used freely by individuals for research, teaching and personal use as long as this statement of availability is included in the text. It is recommended that this oral history be cited as follows: Paul, Earl Samuel, an oral history by Mack S. Taft, circa 1960s, WSU Stewart Library Oral History Program, University Archives, Stewart Library, Weber State University, Ogden, UT. 1 Abstract: This is an oral history interview with Earl Samuel Paul. Mr. Paul discusses the building industry during the Depression and his time as bishop of the LDS Ogden Seventeenth Ward. He also discusses time spent on the Northern Utah Region Bishop's Council and in Samoa on behalf of the LDS Church. The PWA and CCC programs are also mentioned. The interviewer is Mack Taft. MT: Bishop Paul, give me your full name for my recording, please. EP: Earl Samuel Paul. MT: Now, what were you doing by way of a vocation and so forth, during the Depression years, 1929 to 1939? EP: I was a general contractor. MT: What was the situation in the contracting business through those years? EP: It was rather slow. MT: What type of building or contracting did you do, mostly? EP: I contracted in homes, schools, churches, business houses, and anything I could get to do. MT: Were materials difficult to get at that time, or what was the problem? EP: We didn't have very many problems in that line. At the time, materials were quite readily… MT: What were the major problems that you faced in your business at that time? 2 EP: Trying to find work to do. MT: Getting something that someone could pay for. EP: Yes. Building trade was down a great deal, but I had to work long hours to get enough work to take care of my family and take care of my work as bishop and other work I had to do. MT: Did you build any large buildings through that period of time that you remember? EP: No – well, yes. I built some meetinghouses. In addition to meetinghouses, I built I think the mission home to the hospital at that time. Then I did a lot of work otherwise. I had a lot of fire - I think that during that particular time I must have had about eighty percent of the fire jobs in Ogden. MT: Fire insurance? EP: The fire insurance agency would come and have me give an estimate on it, and tell me to go ahead and do it. They had confidence in me. MT: That's great. EP: I did a great deal of that kind of work in that particular time. MT: When you were married, Mr. Paul? EP: April the 2nd, 1920. MT: 1920. How many children did you have during the Depression years? How large was your family then? 3 EP: During that time, we had five children. MT: What problems did the children face with keeping good jobs? EP: I think they were very well taken care of. I think Mrs. Paul took care of them, did a good job. MT: Okay, good. I'm sure she would. EP: During that time, our youngest child was born, in March 1932. MT: That's about as Depression as you can get, was 1932. That's considered by many people the bottom part of the peak, or the bottom part of the dip. EP: I was called to be the Bishop on the 24th of November, 1932, she was born in March. MT: That leads us to the next part of the discussion I'd like to pursue for a little while. What problems did your ward members face that you were able to help them with somewhat in those hard times? EP: I was called to be the bishop of the Seventeenth Ward. There were about 1500 members of the ward. We called a meeting of the unemployed, and we filled the meetinghouse. We organized under the Elder's Quorum President, Thomas Young, President of the Elder's Quorum at the time, and a man by the name of Patterson. We put him as work director. We went out and cut timber - on the west side of the Seventeenth Ward there's a lot 65 feet wide by 255 feet long, and we had that piled high with wood. We rigged up a cross-cut saw from an old Ford car, and cut that all up into cord length, so we had plenty of fuel to keep 4 ourselves warm for the next winter. We went into the field and contracted harvesting fruits and everything like that on share, so they had all the fruit and everything like that they needed. We pretty well fixed for fast offerings. At that time they didn't have to take fast offerings in to the Presiding Bishopric, so we had the money for fast offerings, which we used to take care of rent and lights and things like that, that were necessary for these families. We contracted harvesting beets, because that was a cash contract, and that helped them with the money proposition. You'd be surprised how people change when they get down and out. They've been used to having something nice, and then they get out of work. Not of their own fault or anything like that, and they don't have the money they need to take care of themselves; they become very careless in their habits and the way they look and the way they take care of their home. Through this work that we had that summer and that fall, it just kind of transformed these people, made them feel like they were somebody. We had wonderful pictures and write-ups in church magazines at that time. The city was very kind to us; they loaned the truck for us to haul the wood down here, and they helped us out that way. We grossed a little bit; we didn't ask the presiding brethren for any money to help us take care of these families while – we had them taken care of very well until the government took over and brought work for these people. Of course, that helped them a great deal. So during that particular time, of course, I had to spend a great deal of time away from my daily work to help do these things, but it was one of those 5 grand experiences of our lives that we had the opportunity to do that. I don't think every young man that's called to be a bishop has the problems we in particular had. Down in Sullivan Hollow, it's a beautiful down there now; at that time it was a very – well, the people down there were quite poor, and a lot of them were out of work. Through this organization and the work that we did, we carried on with work until the Church organized the welfare program, and then they chose me as chairman of the Bishop's Council of the Northern Utah Region at the time, and I think there were six stakes then. I was in that position for nearly ten years, and during that time, I was Co-Chairman with President Guy, Samuel Guy. The purchase was a property out on Washington Avenue where the Deseret Industries is now. Re-modeled two homes into an office and a store. We built a canning plant in addition to the building already on the place where we stored the stuff. Built a large root cellar. Before we grew some more, we had to do something else to provide a larger place for the welfare place, and we'd heard that Utah and Idaho Railroads were going to auction off a property down on 17th Street. We went to Salt Lake and got permission to offer as high as $50,000 to purchase this property. We went to the auction, and the auctioneer said from the beginning, "I will not accept anything less than $75,000 for the property." Nobody offered any – we didn't have any right to offer him more than $50,000; nobody offered a bid on it, so he said, "We'll re-open this up at 4 o'clock this afternoon." So I got in the car and went to Salt Lake, to find Brother Ryberg. He's in charge of it, he's the one who got permission to give the $50,000, and he couldn't be 6 found. I couldn't find him anywhere. So I went over to the Church Office Building, and inquired of President Clark. The secretary said, "President Clark's resting, and he's told me not to disturb him until four o'clock." I told him I had to see him before four o'clock, and that I'd sit there and wait for him, and he'd wake up and see me before four o'clock. So about a quarter to four, he come out and said, "President Clark will see you now." So I told him what we was up against, and what we wanted; the building was worth $285,000 if it was worth anything; that's an engineer's estimate of them. He called Brother Lee and tried to get Brother Rybert and couldn't get him. Called Brother Lee and Brother Morril down and talked to them, and about five minutes to four, President Maw, I left him here to do the bidding in case we could do the bidding. He called and wanted to know what the decision was, so I turned to President Clark and said, "This is President Maw on the phone, and he has to know right now." And he suggested we put a bid in for $75,000, and $2,500 for the railroad track that runs into the place from 22nd Street. He turned to Brother Lee and said, "Brethren, If we can get $275,000 worth of property for $75,000, isn't that a pretty good deal?" And they said yes, so he authorized us to bid the $75,000 and $2,500 for the railroad track, and we did, and they accepted our bid. So we went down there and remodeled the building and then remodeled the building to front the eight stakes in Weber county, then we remodeled the large building where they repaired the cars and things like that. They made a large storage place; in that particular building we had a large canning plant, and it had the capacity of 14,000 cans a day. It had a creamery, and had a large assembly room, where the members of the Northern 7 Utah Region Council met once a month. We had several offices, and it just turned out to be a wonderful thing. At the present time, the other building, that's 355 feet long, the General Authorities are using for a storage place. They also had a mattress factory there, and a broom factory. We built another root cellar, which is about 200 feet long by 30 or 40 feet wide, with a drive-in, where they can drive the truck right in and unload the produce. I would estimate the time that I was put in as Chairman of the Northern Utah Region that there were about – the Region's assets were probably worth about $100,000, and when I was called to go to Provo on a mission, why, they had over $700,000 worth of property in the Northern Utah Region. Just a wonderful experience – it fulfilled the patriarchal blessing which I had, which said the Lord would bless me with houses and lands and the money thereof as I would request that the brethren would use this money to take care of the poor and the needy and to build up the kingdom, and to help to build temples and so forth. MT: That's fabulous. EP: Turned out to be a wonderful blessing, and I can bear testimony that it's a grand experience. MT: After the PWA came in, did you still continue this type of project, of going out into the fields and so forth, or did it somewhat discontinue that? EP: It discontinued somewhat, but we continued for those who wished; we had quite a lot of people to take care of during that time. There's another thing I'd like to 8 mention that might be of interest to somebody. On investigation of those who had to have maintenance given to them during the Depression years, we found that only about four percent of them said they were full tithepayers. None tithepayers, mostly, which I think proves the blessings of the Lord when He promises that if we pay our tithing and things like that, the Lord will bless you and see that you have the means to take care of things. Very interesting, we had Brother Dean, who was coordinator down to the Welfare Center, making investigations to see what he could find pertaining to that. I think those things are interesting and very vital to spiritual lives of people. Lester Patterson worked for the cement company, and he got out of work, and he said that the year that he spent in this church work was the best year of his life. Goes to show that when an individual put his heart and soul in the work of the Lord and the church, there's much joy and satisfaction in the things that we do. MT: I should say. When did you go to Samoa? EP: I went to Samoa in 1951. MT: And you were over there how long? EP: We were there not quite three years. MT: You were President of the mission at that time over there? EP: We came home, and the Church was trying to buy three hundred acres of land on the island of Tutuila. Several of the mission presidents had tried to purchase this land, and while I was there I made an investigation and found out the way I 9 thought this land should be bought. I had communicated this through letters to the General Authorities of the Church, and they didn't seem to pay much attention to it. When I came home and talked to President McKay, he was quite interested in it, and after we'd been home about three months, he called me and asked me to come down. They wanted to talk to me. I had written a letter to him that morning, telling him that if he wanted to buy that land down there he'd better get busy on it, because the old lady that owned the land was getting pretty old and he may not be able to get the land. I was just going to post the letter, just went out the door to post the letter when the phone rang, and it was Sister Middlemitch asking me to come down and see President McKay. They brought me home because they thought that I was ill and should be released to come home. Brother – Bishop Gater came down there, and I got out of a sick bed to go to a meeting. So he came home and told the General Authorities that they'd better bring me home, or they might bring me home in a coffin. Well, I was better, and I was out working on a meetinghouse – we got permission to build fifteen chapels while we were down there. We finished a twenty-four room schoolhouse while we were there, so things were just going nicely, and we were released to come home. Well, President McKay asked me if my health was good enough to go back to buy this land. And I told him my health was good enough to stay there, if he wanted me to. Anyway, he called Sister Paul and me back to Samoa to buy this land, and it took four months to do it. It was quite a process. We expected to be dealing with Governor Ewing, who told us before we left that he was going to 10 do all he could to help us buy this land, but when we got to Fiji, he was on his way home; he'd been released. They'd put in Governor Judd from Hawaii, and he was ill and on his way home, so I didn't know who I was going to deal with when I got there. But when we got to American Samoa, Les Graney from Ogden, Utah was acting Governor; he was an LDS man. So he says, I don't know what to do. He says, "Word's scattered around here that you timed to return to Samoa when he was governor so you could buy the land." I said, "Well, I'll tell you what to do. Send the deed that we made out, and the contract, to the Department of the Interior, and let them decide." He said, "All right." So I wrote a letter, and then I wrote a long description of the law down there, and what I found out about the property. After four months, they sent a telegraph back that the premise on which I bought the land was reasonable, but didn't have anything to go by, and thought it was legal. So the Lieutenant Governor and judge met together and called me in, and told me to go ahead, so I wired President McKay on his birthday, on the 8th of September, told him the mission was completed, to send the money down to buy the property. Now if I'd stayed in Samoa four years, and they hadn't've bought that property, they wouldn't have a high school on there now, that will serve the people from generation to generation. They've got homes for the school teachers, and a lovely chapel. On this three hundred acres they have land to let each family that brings their children there to educate, where they can have their 11 gardens and raise their food to eat and things like that, which is a great lesson to them. MT: Now, on the Depression years, you say there were large numbers of people who were unemployed in your ward and so forth. What were people earning who were working on your jobs and so forth? Do you recall that? EP: Well, of course the wages weren't anything like they are now, but I think the carpentry work was about a dollar and a half an hour, something like that. The labor was a dollar an hour, when you could get work. Now, I mentioned that we called the unemployed into the meetinghouse to talk to them, tell them what we wanted to do and how we intended to do it. I suggested to them that when they harvest the fruit and the vegetables, things like that, that they separate it. Take the first-class fruit and sell it to get their cash to take care of themselves, and put up the other for themselves. Well, two of the brethren jumped up and said, "Well, you're not talking to us. The first-class fruit and the best for you, why that's the best for us too. We're not that run-down to accept anything like that." I said, "Well, I'm just telling you what I've done in my life when I've had the same proposition, which I have had many times." These two walked out. They never came back to church. I don't know what they did. Other people were so grateful. You can't imagine how affected their spirituality was, their feeling and attitude toward life, having somebody interested enough in them to help them get work and provide the necessities of life for them. We didn't stop them doing something. They did their own work, they had to go out and do their work. We did 12 furnish some cash for them, for lights and rent and stuff like that that they couldn't earn. MT: Who was the stake president at that time? Do you recall? EP: William Reeder. MT: Oh, yes. I remember Brother Reeder. EP: Well, at the time that I was put in as bishop, Robert I. Burton was president of the stake, and he was president of the stake I suppose about six years – no, wasn't that long, because President Reeder was put in as the first Chairman of the Northern Utah Region, and that was 1936. MT: Who were some of the other bishops at that time that you recall? EP: Well, there was Bishop Walt Green, you mentioned Bishop Wilson… I apologize, if I had just a few minutes… MT: That's fine, it's just off the cuff, and that's great. Now, let's see. Raymond Wright became bishop a little later on in the First Ward; I've interviewed Raymond. Are there any other things you can recall which might show the condition at the time and so forth? Very similar to what you've already done, are there any other experiences that you recall that might indicate the spirit of that time, the economy or spirituality throughout the ward or anything along that line. EP: Well, the condition of the ward – we had, I think, a very spiritual ward. We'd have people talk about the happy times they had in the Seventeenth Ward during that time. We established, during that time, the first recreational budget system of the 13 Church, where we had each family pay twelve dollars a year – they could pay monthly – and they were entitled to all the dances and parties and everything within the ward; it took care of everything except the dime funds for Sunday School and the membership for Relief Society and anything like that. Sunday School, I mean, and Primary. It helped the children learn to give to the Church. By having a dime fund for the Primary and the Sunday School, it started them to think along that line. Every other part, they had a ticket that they could attend any ward function. There was never anybody selling tickets after that in our ward meetinghouse. We got so tired of people standing at the door, selling tickets to the people coming in. We didn't think that added to the spirituality of a meeting; it had a tendency to keep people from coming. So we organized that, and Brother Kirkham and Brother Goddard came up and held a meeting pertaining – they'd heard about this, and held a meeting with us, and this got around; we got letters from all over the Church pertaining to this system that we had. We gave them the choice of a Church magazine also, with their twelve dollars. The Seventeenth Ward has carried that on until after Bishop Farr - not too many years ago. That twelve dollars took care of their budget and their recreation and everything. MT: What types of entertainment did you provide on your budget ticket? EP: All the dances, and theaters and things like that. Ward drama, everything that we put on like that was in the budget. We didn't have anything – one other things, we 14 had a function of missionaries going to the theater with them. We had people help the missionaries. MT: Well, that's a tremendous experience, isn't it. EP: Sure was. MT: I can't think of anything really that we haven't covered that I think is important, except if there's something more that you think of. You seem to be coming up with better answers than I can give you questions right now. EP: Well, on this budget proposition we called a meeting of our organizations. Talked to them, and decided to do this. So we sent them out in pairs to sell the budget. The first year was a little more trouble selling it, you know? But after it had been working for a year or so, all we had to do was send out the notice first of the year, and the people come right through all the time, and we didn't have to send anybody out to sell them. Just sold itself. MT: Very good. Looking back now, let's take another look at your business here. I'm jumping all around; what were some of the major financial problems that you had in business at that time? EP: Well. We had – prior to that time we had kind of a hard time. We used to go out in the evenings, maybe think I didn't have time, but I did. I had to go out and sell insulation and weather stripping and stuff like that in the evenings, and install it in the daytime to keep the wolf from our door for quite some time. In 1929, of course, we were starting to get on top. We had some nice jobs and things were 15 going pretty nicely So we were just able to be solvent all the way through. But the people did have a lot of problems during that time. A lot of them went without the necessities of life, and had – if the church hadn't taken it over, or the PWA, why, they would have had a lot of trouble. MT: Would you evaluate for us the – looking back now, at the government programs that were instituted at that time, the PWA and the CCC and other programs there, would you give me just a small, short evaluation of those? EP: I think it saved the day as far as the people who were out of work were concerned. It gave a small contractor and the large contractor – they built schools and things under that program. Did a lot of house remodeling and things like that they had people bid on. When they had a large job, sometimes they'd bid part of it so that the smaller contractors perhaps could have something to do, besides the large contractors. In the construction of Ogden High School, the foundation was let first, and then the building. Several schools were let that way, the foundation was let, and the other part of the building was let to some other contractor, or the same contractor if he happened to be the low bidder. But they did a wonderful thing, the government did a wonderful thing in establishing work where people could work for what they had to have, and accepting the dough or something like a lot of them are doing now, they wait for the government check all the time. MT: Do you recall any of your young men going in to the CCC program? 16 EP: Not too many. There weren't too many in that program anyway, if you take the percentage of young people. MT: I'm sitting here thinking and wondering what those people were doing who didn't have a fine bishop like you to help organize a program where they could go out and go to work. This must have been a chaotic time for some of those people. EP: Well, most of the bishops around here didn't have the proposition we had. MT: Yes, I've found that. Now, Raymond Wright, of course he came a little later. They did gleaning and worked in the field too, but he's the only one, I think, that I've interviewed that has followed a program like you've mentioned here. EP: Of course, if you want something else beside that, I can tell you a story that's quite interesting. MT: Great. Go ahead. EP: The government had two hundred thousand parkas – take the fur off the hoods and send to Korea. Since the fur got water on it over there, it wasn't suitable for that climate. The government gave the Ogden Depot out here twenty days to process those two hundred thousand parkas, and they didn't know how they were going to get it done. They get enough machines to resew them after, they had to be resewn, and they had a very difficult time. So a cousin of mine was working out there, and he suggested to them that they contact me when I was Chairman of the Northern Utah Region, and see if we couldn't help them out. So they contacted us, and I called the Presidents here in this location together, and 17 we decided we'd help them. We took a contract to process 120,000 of these parkas. It was supposed to be kept a secret. People were coming to work on them in the wards are supposed to keep it a secret, not to tell anybody what they were doing. So between eight stakes, we had them take the parkas on Wednesday, the eight stakes had them divided out per capita for eight stakes. They gave us fifteen days to process them, but they urged us to get them done quicker if possible. We got our parkas on Wednesday afternoon at three o'clock, and we had a crew of people there ready to go to work. By Friday night, all the stakes but two were completed, and one stake only had one more left, and that was the Mount Ogden Stake, the one I presided over. Weber Stake had about a fourth of theirs done. They didn't know how they was going to do it, so I suggested to them that they call the High Council in each one of the wards, have them call some people, and others call, and others call. They did their other three-quarters in just a little over a day, showing that through the proper organization, they can really put things over in the Church. Well, we damaged only a very few, and some of these parkas are sewn seven times around, and you had to – we went to all the stores in Ogden and Brigham City and around to buy razor blades, enough to – they'd ask the question, what are you doing with all the razor blades? Oh, just a welfare project. There must have been at least 6,000 people worked on this project, and a year later, they sent a Major General – I believe a General Holdam – out here to express their appreciation to us for the work we did in helping. There was an article written in the Standard Examiner which said there was a major secret kept 18 for one year. That secret didn't get out of the hands of all these people. They kept the secret for one year. We were in Samoa at the time, and the postman delivered the message to me. I'm the one who took the contract, so of course I was in charge of it. So they sent the clipping down to Samoa, and we had it published in the Samoan paper down there. MT: That's great. Now, can you think of benefits – when you think of the Depression, or most people think of the Depression as a time of real bitterness and hard times and so forth. What benefits did you and the people in your ward receive from the Depression? EP: I think our people received the same benefits as the pioneers did when they came to Utah. When they didn't have anything, they'd build together and work together. When people are down and out that way, and haven't the means of taking care of themselves, and others have the means to take care and help them, and they work together, I think it brings a unity in any organization. In the church, I think it was a great pioneer experience for them. I think was a spiritual uplifting of the people in the ward. I think if you go and ask any member of the ward that's active, that you could search them out, you would find that I'm telling you the truth. They became more spiritual, more happy, with a greater understanding of what life is for and why we're here. MT: That's wonderful. Do you think of any attitudes that people have today, who lived through the Depression, that are different from those people who didn't have that experience? 19 EP: Well, I think the general run of them, I don't think they'd agree with what the government is doing for people at the present time. You ask for experience; I have men that actually quit work in my contracting business, saying that they only wanted to work here and there, just hard enough to get their government check. Get out of work and get their government check for a while, then maybe take a little job, then return to their government check again. They got enough to take care of themselves without working, didn't have to work. MT: That's been in more recent years? EP: Yes. Depression time, they had to get out and do something. I said this work that we had, they didn't get all this provision that we provided for them for not doing something themselves; they had to do something. Took a lot of work to cut up all that wood we had for them. MT: I'll say. EP: I think Harold B. Lee, President Lee, had the same condition in his stake down in Salt Lake City as we had in our ward. He came up in our territory and took many contracts harvesting things for his people. He had the same kind of a program that we had, only his was a stake program, and I guess more extensive. We had to call on the Church a great deal for help. But I know families in the ward that never come to church at all, and the call for them to come to the meeting of the unemployed, they came, and after the experience they had, they became active in the Church. 20 MT: Somewhat along the line of the Book of Mormon times – people when they prospered kind of forgot the Lord, and then as difficulties came they turned back to the Lord. I'm sure that… EP: We started another project at that time on our ward teaching. We called them gospel mission groups. We had gospel messengers and general messengers. We had the Aaronic Priesthood do the ward teaching to the active members of the church, and those who were in positions like Sunday superintendencies and mutuals and men who were in Presidencies, and things like that, of Quorums, they were assigned to the inactive people of the Church. It brought back a lot of inactivity. You weren't to just visit once a month, like the regular ward teaching. They were to visit them more than once a month, and to keep track we had the report each week, the number of visits they made and the time they spent with the people. One man who was – well, his family was practically apostate, from Wyoming, he said that his folks got their feelings hurt and they quit the Church, or didn't do anything in the Church. But he came here and moved into our ward, and one of these gospel messengers took him in hand. When he died, he left in his will, a thousand dollars for the foreign missionary work. MT: Well, I'm sure there are great things that can happen in the Church if we do move forward and do the things that ought to be done. EP: In the Seventeenth Ward, also, the Elder's Quorum took over the payment of the missionaries for the month of December. We figured that with the taxes, it was very difficult for the parents of missionaries out in the field to pay the December 21 allowance due the missionaries, so we just told the parents that the Elder's Quorum would take care of them for the month of December, and it helped a great deal. It gave the Elder's Quorum something to do to, to be involved in missionary work. MT: What about taxes during that period of time? Did many of your people have a difficult time getting the money to pay their taxes? EP: Oh, a lot of them had a difficult time. I suppose there was a lot of property sold for taxes during that time. I'm sure there was. I recollect one gentleman who left his son rich on tax property that he bought. Some people, they had money to buy tax property. They'd pay the taxes a few years, then got a deed to it. It was difficult just like it was in pioneer days. I think sometimes these things are a benefit to people. MT: I'm sure they are. If the proper leadership is there to direct the cause, I'm sure that that's right. EP: If they're just left for themselves, then they get very disgruntled, and are very dissatisfied, and they're not good citizens and they're not good members of the Church. MT: What kind of problems did Sister Paul have taking care of those five children? EP: All the problems a father and mother has. MT: A father and a mother has. That's well put. Well, that's very interesting. Bishop, I surely appreciate what you've done, and I appreciate the opportunity of recording 22 some of these experiences down here. I assure you I'm very grateful to you for giving me the time that you have on this. EP: Well, I want to tell you I'm very humbled in what I've said, and not in the way of trying to build up anything for myself. It's just something that - proposition that came while I was bishop, something that I had to do, and I was very happy to do it. The Lord blessed us and our family very abundantly while we were doing it; not so much in the financial way, but we did have plenty to take care of our family, and we didn't have to go into debt. The Lord certainly blessed us, I think in fulfilling my patriarchal blessing to the very letter. MT: That's wonderful.