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The African, Caribbean and Pacific (ACP) Group, established in June 1975 by the Georgetown Agreement, was generally seen as an emanation of the European Union (EU). This article presents a non-EU-centric perspective by discussing various initiatives aimed at fostering intra-ACP cooperation and promoting common ACP positions in international settings. Furthermore, it analyses various threats to the survival of the ACP Group, some linked to its allegedly ineffective performance as an organisation, others related to the rise of competitors, most notably the African Union. Importantly, it delves into the reform process that culminated in the adoption of the revised Georgetown Agreement in December 2019, which transformed the ACP Group into the Organisation of African, Caribbean and Pacific States (OACPS), with the aim of establishing it as a relevant and influential global actor and reducing its dependence on the EU. In revisiting the evolution of the OACPS, this article identifies an intentions–capability gap, specifically between the often grandiose statements of official discourse and the institutional and financial resources devoted to implementing stated objectives.

International bi-lateral agreements to support the conservation of rainforests to reduce greenhouse gas emissions are growing in prevalence. In 2009, the governments of Guyana and Norway established Guyana's Low Carbon Development Strategy (LCDS). We examine the extent to which the participation and inclusion of Guyana's indigenous population within the LCDS is being achieved. We conducted a single site case study, focussing on the experiences and perceptions from the Amerindian community of Chenapou. Based on 30 interviews, we find that a deficit of adequate dialogue and consultation has occurred in the six years since the LCDS was established. Moreover, key indigenous rights, inscribed at both a national and international level, have not been upheld with respect to the community of Chenapou. Our findings identify consistent shortcomings to achieve genuine participation and the distinct and reinforced marginalisation of Amerindian communities within the LCDS. A further critique is the failure of the government to act on previous research, indicating a weakness of not including indigenous groups in the Guyana-Norway bi-lateral agreement. We conclude that, if the government is to uphold the rights of Amerindian communities in Guyana, significant adjustments are needed. A more contextualised governance, decentralising power and offering genuine participation and inclusion, is required to support the engagement of marginal forest-dependent communities in the management of their natural resources.

The Korea Institute for International Economic Policy (KIEP) has selected the paper "Comparing the Global and Merged with the Local and Separate: On a Downside to the Integration of Regions and Nations," authored by Prof. Oded Stark (Universities of Bonn and Warsaw; Georgetown University) for the EAER Award for Excellence 2016. As a quarterly journal published by KIEP, the East Asian Economic Review (EAER) annually selects and announces the winner of its Award for Excellence, with the purpose of building stronger theoretical foundations and advancing interdisciplinary research in the field of international economics. The winner of the Award is offered a monetary prize of KRW 5,000,000.

Collin N Smith,1 John D Kraemer,2 Andrea C Johnson,1 Darren Mays1 1Department of Oncology, Georgetown University Medical Center, Lombardi Comprehensive Cancer Center, Washington, DC, USA; 2Department of Health Systems Administration, School of Nursing and Health Studies, Georgetown University, Washington, DC, USA Abstract: Tobacco industry marketing is a primary factor influencing cigarette smoking behavior and the cigarette pack has become an important marketing vehicle for tobacco companies. Standardized "plain" cigarette packaging is advocated as a public health policy to prevent and reduce morbidity and mortality caused by smoking by reducing youth smoking initiation and promoting cessation among smokers. Plain packaging was implemented in Australia in December 2012, and several other countries are considering doing so, but each faces foreseeable legal resistance from opponents to such measures. Tobacco companies have challenged these public health policies, citing international trade agreements and intellectual property laws. Decision-making in these court cases will hinge in part on whether the evidence indicates the public health benefits of plain packaging outweigh any potential harm to tobacco manufacturers' interests. We reviewed the available evidence in support of plain packaging, finding evidence from observational, experimental, and population-based studies. Results indicate that plain packaging can reduce positive perceptions of smoking and dissuade tobacco use. Governments deciding to implement plain cigarette packaging measures can rely on this evidence to help make a strong case that plain packaging plays an important role in the context of comprehensive smoking prevention efforts. Keywords: cigarette smoking, tobacco, plain packaging, regulation, policy

This chapter analyzes the Unasur's role as mediator in internal crisis of Bolivia (2008) and Ecuador (2010), and the inter-state conflicts of Colombia-Ecuador (2008) and Colombia-Venezuela (2009 and 2010). Likewise, its institutional entrepreneurship in the collective defense of democracy with the Georgetown Protocol of 2010 and, its counter-balance role during the US-Colombian military Agreement crisis (2009), which was a starting point for the creation of the South American Defence Council (SADC). Later, it analyzes Unasur's decline due to Chávez's death (2013), and the appeasement of the organization on the democratic backsliding in Venezuela (2014–2017). Its decline (2018–2019) confirms the fragility of Latin American multilateralism liable to political cycle changes. The rise of right-wing governments, less committed to political concertation at the multilateral level, generates Unasur's dismemberment and the birth of the Forum for the Progress and Development of South America (Prosur) a weak project with the old multilateral practices of the Americas.

PMCID: PMC3319317.-- et al. ; [Background]: Genome-wide association studies (GWAS) identified variants at 19p13.1 and ZNF365 (10q21.2) as risk factors for breast cancer among BRCA1 and BRCA2 mutation carriers, respectively. We explored associations with ovarian cancer and with breast cancer by tumor histopathology for these variants in mutation carriers from the Consortium of Investigators of Modifiers of BRCA1/2 (CIMBA). [Methods]: Genotyping data for 12,599 BRCA1 and 7,132 BRCA2 mutation carriers from 40 studies were combined. [Results]: We confirmed associations between rs8170 at 19p13.1 and breast cancer risk for BRCA1 mutation carriers [HR, 1.17; 95% confidence interval (CI), 1.07-1.27; P = 7.42 × 10(-4)] and between rs16917302 at ZNF365 (HR, 0.84; 95% CI, 0.73-0.97; P = 0.017) but not rs311499 at 20q13.3 (HR, 1.11; 95% CI, 0.94-1.31; P = 0.22) and breast cancer risk for BRCA2 mutation carriers. Analyses based on tumor histopathology showed that 19p13 variants were predominantly associated with estrogen receptor (ER)-negative breast cancer for both BRCA1 and BRCA2 mutation carriers, whereas rs16917302 at ZNF365 was mainly associated with ER-positive breast cancer for both BRCA1 and BRCA2 mutation carriers. We also found for the first time that rs67397200 at 19p13.1 was associated with an increased risk of ovarian cancer for BRCA1 (HR, 1.16; 95% CI, 1.05-1.29; P = 3.8 × 10(-4)) and BRCA2 mutation carriers (HR, 1.30; 95% CI, 1.10-1.52; P = 1.8 × 10(-3)). [Conclusions]: 19p13.1 and ZNF365 are susceptibility loci for ovarian cancer and ER subtypes of breast cancer among BRCA1 and BRCA2 mutation carriers. [Impact]: These findings can lead to an improved understanding of tumor development and may prove useful for breast and ovarian cancer risk prediction for BRCA1 and BRCA2 mutation carriers. ; This research was supported by NIH grant CA128978, an NCI Specialized Program of Research Excellence (SPORE) in Breast Cancer (CA116201), a U.S. Department of Defence Ovarian Cancer Idea award (W81XWH-10-1-0341), and grants from the Breast Cancer Research Foundation and the Komen Foundation for the Cure. This work was also supported by Cancer Research UK (CR-UK) grants C12292/A11174 and C1287/A10118. The research leading to these results has received funding from the European Community's Seventh Framework Programme under grant agreement no. 223175 (HEALTH-F2-2009-223175). Support was also provided by the Canadian Institutes of Health Research for the "CIHR Team in Familial Risks of Breast Cancer" program and by the Canadian Breast Cancer Research Alliance-grant #019511. ; A.C. Antoniou is a CR-UK Senior Cancer Research Fellow. D.F. Easton is CR-UK Principal Research Fellow. G. Chenevix-Trench6 is a NHMRC Senior Principal Research Fellow. BFBOCC was supported by the Research Council of Lithuania grant LIG-19/2010 to R. Janavicius. BMBSA was supported by grants from the Cancer Association of South Africa (CANSA) to E.J. van Rensburg. BCFR was supported by the National Cancer Institute, NIH under RFA-CA-06-503 and through cooperative agreements with members of the Breast Cancer Family Registry (BCFR) and Principal Investigators, including Cancer Care Ontario (U01 CA69467), Columbia University (U01 CA69398), Fox Chase Cancer Center (U01 CA69631), Huntsman Cancer Institute (U01 CA69446), Cancer Prevention Institute of California (formerly the Northern California Cancer Center; U01 CA69417), University of Melbourne (U01 CA69638), and Research Triangle Institute Informatics Support Center (RFP No. N02PC45022-46). CBCS was supported by The Neye Foundation. CNIO was partially supported by Fundación Mutua Madrileña, Asociación Española Contra el Cáncer, the Spanish Ministry of Science and Innovation (FIS PI08 1120), and the Basque Foundation for Health Innovation and Research (BIOEF): BIO07/CA/006. CONSIT TEAM was supported by grants from Ministero della Salute (Extraordinary National Cancer Program 2006 "Alleanza contro il Cancro" to L. Varesco and P. Radice, and "Progetto Tumori Femminili" to P. Radice), Ministero dell'Universita' e Ricerca (RBLAO3-BETH to P. Radice), Fondazione Italiana per la Ricerca sul Cancro (Special Project "Hereditary tumors" to P. Radice), Associazione Italiana per la Ricerca sul Cancro (4017 to P. Pujol), and by funds from Italian citizens who allocated the 5 × 1,000 share of their tax payment in support of the Fondazione IRCCS Istituto Nazionale Tumori, according to Italian laws (INT-Institutional strategic projects "5 × 1000"). ; The DKFZ study was supported by funds from the DKFZ. EMBRACE was supported by CR-UK Grants C1287/A10118 and C1287/A11990. D.G. Evans and Fiona Lalloo were supported by an NIHR grant to the Biomedical Research Centre, Manchester, UK. The Investigators at The Institute of Cancer Research and The Royal Marsden NHS Foundation Trust were supported by an NIHR grant to the Biomedical Research Centre at The Institute of Cancer Research and The Royal Marsden NHS Foundation Trust. R.A. Eeles, Elizabeth Bancroft, and Lucia D'Mello were supported by CR-UK Grant C5047/A8385. GC-HBOC was supported by a grant of the German Cancer Aid (grant 109076) and by the Centre of Molecular Medicine Cologne (CMMC). The GEMO study was supported by the Ligue National Contre le Cancer; Association for International Cancer Research Grant (AICR-07-0454); and the Association "Le cancer du sein, parlons-en!" Award. The Georgetown study was supported by the Familial Cancer Registry at Georgetown University (NIH/NCI grant P30-CA051008), the Cancer Genetics Network (HHSN261200744000C), and Swing Fore the Cure. GOG was supported through funding provided by both intramural (Clinical Genetics Branch, DCEG) and extramural (Community Oncology and Prevention Trials Program—COPTRG) NCI programs. K. Phillips is the Cancer Council Victoria, Colebatch Clinical Research Fellow. HEBCS was supported by the Helsinki University Central Hospital Research Fund, Academy of Finland (132473), the Finnish Cancer Society, and the Sigrid Juselius Foundation. The HEBON study was supported by the Dutch Cancer Society grants NKI1998-1854, NKI2004-3088, NKI2007-3756, and the ZonMW grant 91109024. HUNBOCS was supported by the Hungarian Research Grant KTIA-OTKA CK-80745. ICO was supported by Asociación Española Contra el Cáncer, Spanish Health Research Fund; Carlos III Health Institute; Catalan Health Institute and Autonomous Government of Catalonia; contract grant numbers ISCIIIRETIC RD06/0020/1051, PI10/01422, PI10/31488, and 2009SGR290. IHCC was supported by a Polish Foundation of Science award to K. Jaworska, a fellow of International PhD program, Postgraduate School of Molecular Medicine, Warsaw Medical University. ILUH was supported by the Icelandic Association "Walking for Breast Cancer Research" and by the Landspitali University Hospital Research Fund. ; INHERIT was supported with J. Simard, Chairholder of the Canada Research Chair in Oncogenetics. IOVHBOCS was supported by Ministero dell'Istruzione, dell'Università e della Ricerca (MIUR), and "Ministero della Salute" ("Progetto Tumori Femminili and grant numbers RFPS 2006-5-341353, ACC2/R6.9"). kConFab was supported by grants from the National Breast Cancer Foundation, the National Health and Medical Research Council (NHMRC), and by the Queensland Cancer Fund, the Cancer Councils of New South Wales, Victoria, Tasmania, and South Australia, and the Cancer Foundation of Western Australia. The kConFab Clinical Follow-Up Study was funded by the NHMRC [145684, 288704, 454508]. A.-B. Skytte is supported by a NHMRC Senior Research Fellowship. A.K. Godwin was funded by U01CA69631, 5U01CA113916, and the Eileen Stein Jacoby Fund while at FCCC. The author acknowledges support from The University of Kansas Cancer Center and the Kansas Bioscience Authority Eminent Scholar Program. A.K. Godwin is the Chancellors Distinguished Chair in Biomedical Sciences endowed Professor. The McGill study was supported by the Jewish General Hospital Weekend to End Breast Cancer. M. Thomassen holds a Fonds de la Recherche en Santé du Québec clinician-scientist award. The MSKCC study was supported by the Starr Cancer Consortium, the Breast Cancer Research Foundation, the Norman and Carol Stone Cancer Research Initiative, the Kate and Robert Niehaus Clinical Cancer Research Initiative, the Lymphoma Foundation, and the Sabin Family Research Initiative. The NCI study was supported by the Intramural Research Program of the U.S. National Cancer Institute and by support services contracts NO2-CP-11019-50 and N02-CP-65504 with Westat, Inc. NNPIO was supported by the Russian Federation for Basic Research (grants 10-04-92601, 10-04-92110, 11-04-00227) and the Federal Agency for Science and Innovations (contract 16.512.11.2237). ; OCGN was supported by Cancer Care Ontario and the U.S. National Cancer Institute, NIH under RFA # CA-06-503 and through cooperative agreements with members of the Breast Cancer Family Registry (BCFR) and Principal Investigators. OSU-CCG was supported by the Ohio State University Comprehensive Cancer Center. PBCS was supported by an Instituto Toscano Tumori grant to M.A. Caligo. SEABASS was supported by CARIF and University Malaya. The UCSF study was supported by the Helen Diller Family Comprehensive Cancer Center at UCSF, the Avon Foundation, and the Center for Translational and Policy Research in Personalized Medicine (TRANSPERS), NIH/NCI P01 CA130818-02A1. UKFOCR was supported by a project grant from CRUK to P.P.D. Pharoah. The UPENN study was supported Komen Foundation for the Cure to S.M. Domchek, the Breast Cancer Research Foundation to K.L. Nathanson, and NIH grants R01-CA083855 and R01-CA102776 to T.R. Rebbeck. WCRI was supported by the American Cancer Society Clinical Research Professorship #SIOP-06-258-06-COUN. ; Peer Reviewed

Funder: CIMBA: The CIMBA data management and data analysis were supported by Cancer Research – UK grants C12292/A20861, C12292/A11174. ACA is a Cancer Research -UK Senior Cancer Research Fellow. GCT and ABS are NHMRC Research Fellows. iCOGS: the European Community's Seventh Framework Programme under grant agreement No. 223175 (HEALTH-F2-2009-223175) (COGS), Cancer Research UK (C1287/A10118, C1287/A 10710, C12292/A11174, C1281/A12014, C5047/A8384, C5047/A15007, C5047/A10692, C8197/A16565), the National Institutes of Health (CA128978) and Post-Cancer GWAS initiative (1U19 CA148537, 1U19 CA148065 and 1U19 CA148112 - the GAME-ON initiative), the Department of Defence (W81XWH-10-1-0341), the Canadian Institutes of Health Research (CIHR) for the CIHR Team in Familial Risks of Breast Cancer (CRN-87521), and the Ministry of Economic Development, Innovation and Export Trade (PSR-SIIRI-701), Komen Foundation for the Cure, the Breast Cancer Research Foundation, and the Ovarian Cancer Research Fund. The PERSPECTIVE project was supported by the Government of Canada through Genome Canada and the Canadian Institutes of Health Research, the Ministry of Economy, Science and Innovation through Genome Québec, and The Quebec Breast Cancer Foundation. BCFR: UM1 CA164920 from the National Cancer Institute. The content of this manuscript does not necessarily reflect the views or policies of the National Cancer Institute or any of the collaborating centers in the Breast Cancer Family Registry (BCFR), nor does mention of trade names, commercial products, or organizations imply endorsement by the US Government or the BCFR. BFBOCC: Lithuania (BFBOCC-LT): Research Council of Lithuania grant SEN-18/2015. BIDMC: Breast Cancer Research Foundation. BMBSA: Cancer Association of South Africa (PI Elizabeth J. van Rensburg). CNIO: Spanish Ministry of Health PI16/00440 supported by FEDER funds, the Spanish Ministry of Economy and Competitiveness (MINECO) SAF2014-57680-R and the Spanish Research Network on Rare diseases (CIBERER). COH-CCGCRN: Research reported in this publication was supported by the National Cancer Institute of the National Institutes of Health under grant number R25CA112486, and RC4CA153828 (PI: J. Weitzel) from the National Cancer Institute and the Office of the Director, National Institutes of Health. The content is solely the responsibility of the authors and does not necessarily represent the official views of the National Institutes of Health. CONSIT: Associazione Italiana Ricerca sul Cancro (AIRC; IG2014 no.15547) to P. Radice. Italian Association for Cancer Research (AIRC; grant no.16933) to L. Ottini. Associazione Italiana Ricerca sul Cancro (AIRC; IG2015 no.16732) to P. Peterlongo. Jacopo Azzollini is supported by funds from Italian citizens who allocated the 5x1000 share of their tax payment in support of the Fondazione IRCCS Istituto Nazionale Tumori, according to Italian laws (INT-Institutional strategic projects '5x1000'). DEMOKRITOS: European Union (European Social Fund – ESF) and Greek national funds through the Operational Program "Education and Lifelong Learning" of the National Strategic Reference Framework (NSRF) - Research Funding Program of the General Secretariat for Research & Technology: SYN11_10_19 NBCA. Investing in knowledge society through the European Social Fund. DFKZ: German Cancer Research Center. EMBRACE: Cancer Research UK Grants C1287/A10118 and C1287/A11990. D. Gareth Evans and Fiona Lalloo are supported by an NIHR grant to the Biomedical Research Centre, Manchester. The Investigators at The Institute of Cancer Research and The Royal Marsden NHS Foundation Trust are supported by an NIHR grant to the Biomedical Research Centre at The Institute of Cancer Research and The Royal Marsden NHS Foundation Trust. Ros Eeles and Elizabeth Bancroft are supported by Cancer Research UK Grant C5047/A8385. Ros Eeles is also supported by NIHR support to the Biomedical Research Centre at The Institute of Cancer Research and The Royal Marsden NHS Foundation Trust. FCCC: The University of Kansas Cancer Center (P30 CA168524) and the Kansas Bioscience Authority Eminent Scholar Program. A.K.G. was funded by R0 1CA140323, R01 CA214545, and by the Chancellors Distinguished Chair in Biomedical Sciences Professorship. FPGMX: FISPI05/2275 and Mutua Madrileña Foundation (FMMA). GC-HBOC: German Cancer Aid (grant no 110837, Rita K. Schmutzler) and the European Regional Development Fund and Free State of Saxony, Germany (LIFE - Leipzig Research Centre for Civilization Diseases, project numbers 713-241202, 713-241202, 14505/2470, 14575/2470). GEMO: Ligue Nationale Contre le Cancer; the Association "Le cancer du sein, parlons-en!" Award, the Canadian Institutes of Health Research for the "CIHR Team in Familial Risks of Breast Cancer" program and the French National Institute of Cancer (INCa grants 2013-1-BCB-01-ICH-1 and SHS-E-SP 18-015). GEORGETOWN: the Non-Therapeutic Subject Registry Shared Resource at Georgetown University (NIH/NCI grant P30-CA051008), the Fisher Center for Hereditary Cancer and Clinical Genomics Research, and Swing Fore the Cure. G-FAST: Bruce Poppe is a senior clinical investigator of FWO. Mattias Van Heetvelde obtained funding from IWT. HCSC: Spanish Ministry of Health PI15/00059, PI16/01292, and CB-161200301 CIBERONC from ISCIII (Spain), partially supported by European Regional Development FEDER funds. HEBCS: Helsinki University Hospital Research Fund, Academy of Finland (266528), the Finnish Cancer Society and the Sigrid Juselius Foundation. HEBON: the Dutch Cancer Society grants NKI1998-1854, NKI2004-3088, NKI2007-3756, the Netherlands Organisation of Scientific Research grant NWO 91109024, the Pink Ribbon grants 110005 and 2014-187.WO76, the BBMRI grant NWO 184.021.007/CP46 and the Transcan grant JTC 2012 Cancer 12-054. HRBCP: Hong Kong Sanatorium and Hospital, Dr Ellen Li Charitable Foundation, The Kerry Group Kuok Foundation, National Institute of Health1R 03CA130065, and North California Cancer Center. HUNBOCS: Hungarian Research Grants KTIA-OTKA CK-80745 and OTKA K-112228. ICO: The authors would like to particularly acknowledge the support of the Asociación Española Contra el Cáncer (AECC), the Instituto de Salud Carlos III (organismo adscrito al Ministerio de Economía y Competitividad) and "Fondo Europeo de Desarrollo Regional (FEDER), una manera de hacer Europa" (PI10/01422, PI13/00285, PIE13/00022, PI15/00854, PI16/00563 and CIBERONC) and the Institut Català de la Salut and Autonomous Government of Catalonia (2009SGR290, 2014SGR338 and PERIS Project MedPerCan). IHCC: PBZ_KBN_122/P05/2004. ILUH: Icelandic Association "Walking for Breast Cancer Research" and by the Landspitali University Hospital Research Fund. INHERIT: Canadian Institutes of Health Research for the "CIHR Team in Familial Risks of Breast Cancer" program – grant # CRN-87521 and the Ministry of Economic Development, Innovation and Export Trade – grant # PSR-SIIRI-701. IOVHBOCS: Ministero della Salute and "5x1000" Istituto Oncologico Veneto grant. IPOBCS: Liga Portuguesa Contra o Cancro. kConFab: The National Breast Cancer Foundation, and previously by the National Health and Medical Research Council (NHMRC), the Queensland Cancer Fund, the Cancer Councils of New South Wales, Victoria, Tasmania and South Australia, and the Cancer Foundation of Western Australia. MAYO: NIH grants CA116167, CA192393 and CA176785, an NCI Specialized Program of Research Excellence (SPORE) in Breast Cancer (CA116201),and a grant from the Breast Cancer Research Foundation. MCGILL: Jewish General Hospital Weekend to End Breast Cancer, Quebec Ministry of Economic Development, Innovation and Export Trade. Marc Tischkowitz is supported by the funded by the European Union Seventh Framework Program (2007Y2013)/European Research Council (Grant No. 310018). MODSQUAD: MH CZ - DRO (MMCI, 00209805), MEYS - NPS I - LO1413 to LF and by the European Regional Development Fund and the State Budget of the Czech Republic (RECAMO, CZ.1.05/2.1.00/03.0101) to LF, and by Charles University in Prague project UNCE204024 (MZ). MSKCC: the Breast Cancer Research Foundation, the Robert and Kate Niehaus Clinical Cancer Genetics Initiative, the Andrew Sabin Research Fund and a Cancer Center Support Grant/Core Grant (P30 CA008748). NAROD: 1R01 CA149429-01. NCI: the Intramural Research Program of the US National Cancer Institute, NIH, and by support services contracts NO2-CP-11019-50, N02-CP-21013-63 and N02-CP-65504 with Westat, Inc, Rockville, MD. NICCC: Clalit Health Services in Israel, the Israel Cancer Association and the Breast Cancer Research Foundation (BCRF), NY. NNPIO: the Russian Foundation for Basic Research (grants 17-54-12007, 17-00-00171 and 18-515-12007). NRG Oncology: U10 CA180868, NRG SDMC grant U10 CA180822, NRG Administrative Office and the NRG Tissue Bank (CA 27469), the NRG Statistical and Data Center (CA 37517) and the Intramural Research Program, NCI. OSUCCG: Ohio State University Comprehensive Cancer Center. PBCS: Italian Association of Cancer Research (AIRC) [IG 2013 N.14477] and Tuscany Institute for Tumors (ITT) grant 2014-2015-2016. SEABASS: Ministry of Science, Technology and Innovation, Ministry of Higher Education (UM.C/HlR/MOHE/06) and Cancer Research Initiatives Foundation. SMC: the Israeli Cancer Association. SWE-BRCA: the Swedish Cancer Society. UCHICAGO: NCI Specialized Program of Research Excellence (SPORE) in Breast Cancer (CA125183), R01 CA142996, 1U01CA161032, P20CA233307, American Cancer Society (MRSG-13-063-01-TBG, CRP-10-119-01-CCE), Breast Cancer Research Foundation, Susan G. Komen Foundation (SAC110026), and Ralph and Marion Falk Medical Research Trust, the Entertainment Industry Fund National Women's Cancer Research Alliance. Mr. Qian was supported by the Alpha Omega Alpha Carolyn L. Cuckein Student Research Fellowship. UCLA: Jonsson Comprehensive Cancer Center Foundation; Breast Cancer Research Foundation. UCSF: UCSF Cancer Risk Program and Helen Diller Family Comprehensive Cancer Center. UKFOCR: Cancer Research UK. UPENN: Breast Cancer Research Foundation; Susan G. Komen Foundation for the cure, Basser Center for BRCA. UPITT/MWH: Hackers for Hope Pittsburgh. VFCTG: Victorian Cancer Agency, Cancer Australia, National Breast Cancer Foundation. WCP: Dr Karlan is funded by the American Cancer Society Early Detection Professorship (SIOP-06-258-01-COUN) and the National Center for Advancing Translational Sciences (NCATS), Grant UL1TR000124. ; Abstract: Background: Height and body mass index (BMI) are associated with higher ovarian cancer risk in the general population, but whether such associations exist among BRCA1/2 mutation carriers is unknown. Methods: We applied a Mendelian randomisation approach to examine height/BMI with ovarian cancer risk using the Consortium of Investigators for the Modifiers of BRCA1/2 (CIMBA) data set, comprising 14,676 BRCA1 and 7912 BRCA2 mutation carriers, with 2923 ovarian cancer cases. We created a height genetic score (height-GS) using 586 height-associated variants and a BMI genetic score (BMI-GS) using 93 BMI-associated variants. Associations were assessed using weighted Cox models. Results: Observed height was not associated with ovarian cancer risk (hazard ratio [HR]: 1.07 per 10-cm increase in height, 95% confidence interval [CI]: 0.94–1.23). Height-GS showed similar results (HR = 1.02, 95% CI: 0.85–1.23). Higher BMI was significantly associated with increased risk in premenopausal women with HR = 1.25 (95% CI: 1.06–1.48) and HR = 1.59 (95% CI: 1.08–2.33) per 5-kg/m2 increase in observed and genetically determined BMI, respectively. No association was found for postmenopausal women. Interaction between menopausal status and BMI was significant (Pinteraction < 0.05). Conclusion: Our observation of a positive association between BMI and ovarian cancer risk in premenopausal BRCA1/2 mutation carriers is consistent with findings in the general population.

Breast cancer (BC) risk for BRCA1 and BRCA2 mutation carriers varies by genetic and familial factors. About 50 common variants have been shown to modify BC risk for mutation carriers. All but three, were identified in general population studies. Other mutation carrier-specific susceptibility variants may exist but studies of mutation carriers have so far been underpowered. We conduct a novel case-only genome-wide association study comparing genotype frequencies between 60,212 general population BC cases and 13,007 cases with BRCA1 or BRCA2 mutations. We identify robust novel associations for 2 variants with BC for BRCA1 and 3 for BRCA2 mutation carriers, P < 10-8, at 5 loci, which are not associated with risk in the general population. They include rs60882887 at 11p11.2 where MADD, SP11 and EIF1, genes previously implicated in BC biology, are predicted as potential targets. These findings will contribute towards customising BC polygenic risk scores for BRCA1 and BRCA2 mutation carriers. ; BCAC acknowledgements. We thank all the individuals who took part in these studies and all the researchers, clinicians, technicians and administrative staff who have enabled this work to be carried out. ABCFS thank Maggie Angelakos, Judi Maskiell, Gillian Dite. ABCS thanks the Blood bank Sanquin, The Netherlands. ABCTB Investigators: Christine Clarke, Deborah Marsh, Rodney Scott, Robert Baxter, Desmond Yip, Jane Carpenter, Alison Davis, Nirmala Pathmanathan, Peter Simpson, J. Dinny Graham, Mythily Sachchithananthan. Samples are made available to researchers on a non-exclusive basis. BBCS thanks Eileen Williams, Elaine Ryder-Mills, Kara Sargus. BCEES thanks Allyson Thomson, Christobel Saunders, Terry Slevin, BreastScreen Western Australia, Elizabeth Wylie, Rachel Lloyd. The BCINIS study would not have been possible without the contributions of Dr. K. Landsman, Dr. N. Gronich, Dr. A. Flugelman, Dr. W. Saliba, Dr. E. Liani, Dr. I. Cohen, Dr. S. Kalet, Dr. V. Friedman, Dr. O. Barnet of the NICCC in Haifa, and all the contributing family medicine, surgery, pathology and oncology teams in all medical institutes in Northern Israel. The BREOGAN study would not have been possible without the contributions of the following: Manuela Gago-Dominguez, Jose Esteban Castelao, Angel Carracedo, Victor Munoz Garzon, Alejandro Novo Dominguez, Maria Elena Martinez, Sara Miranda Ponte, Carmen Redondo Marey, Maite Pena Fernandez, Manuel Enguix Castelo, Maria Torres, Manuel Calaza (BREOGAN), Jose Antunez, Maximo Fraga and the staff of the Department of Pathology and Biobank of the University Hospital Complex of Santiago-CHUS, Instituto de Investigacion Sanitaria de Santiago, IDIS, Xerencia de Xestion Integrada de Santiago-SERGAS; Joaquin Gonzalez-Carrero and the staff of the Department of Pathology and Biobank of University Hospital Complex of Vigo, Instituto de Investigacion Biomedica Galicia Sur, SERGAS, Vigo, Spain. BSUCH thanks Peter Bugert, Medical Faculty Mannheim. CBCS thanks study participants, co-investigators, collaborators and staff of the Canadian Breast Cancer Study, and project coordinators Agnes Lai and Celine Morissette. CCGP thanks Styliani Apostolaki, Anna Margiolaki, Georgios Nintos, Maria Perraki, Georgia Saloustrou, Georgia Sevastaki, Konstantinos Pompodakis. CGPS thanks staff and participants of the Copenhagen General Population Study. For the excellent technical assistance: Dorthe Uldall Andersen, Maria Birna Arnadottir, Anne Bank, Dorthe Kjeldgard Hansen. The Danish Cancer Biobank is acknowledged for providing infrastructure for the collection of blood samples for the cases. CNIO-BCS thanks Guillermo Pita, Charo Alonso, Nuria alvarez, Pilar Zamora, Primitiva Menendez, the Human Genotyping-CEGEN Unit (CNIO). The CTS Steering Committee includes Leslie Bernstein, Susan Neuhausen, James Lacey, Sophia Wang, Huiyan Ma, and Jessica Clague DeHart at the Beckman Research Institute of City of Hope, Dennis Deapen, Rich Pinder, and Eunjung Lee at the University of Southern California, Pam Horn-Ross, Peggy Reynolds, Christina Clarke Dur and David Nelson at the Cancer Prevention Institute of California, Hoda Anton-Culver, Argyrios Ziogas, and Hannah Park at the University of California Irvine, and Fred Schumacher at Case Western University. DIETCOMPLYF thanks the patients, nurses and clinical staff involved in the study. The DietCompLyf study was funded by the charity Against Breast Cancer (Registered Charity Number 1121258) and the NCRN. We thank the participants and the investigators of EPIC (European Prospective Investigation into Cancer and Nutrition). ESTHER thanks Hartwig Ziegler, Sonja Wolf, Volker Hermann, Christa Stegmaier, Katja Butterbach. GC-HBOC thanks Stefanie Engert, Heide Hellebrand, Sandra Krober and LIFE - Leipzig Research Centre for Civilization Diseases (Markus Loeffler, Joachim Thiery, Matthias Nuchter, Ronny Baber). The GENICA Network: Dr. Margarete Fischer-Bosch-Institute of Clinical Pharmacology, Stuttgart, and University of Tubingen, Germany [HB, Wing-Yee Lo], German Cancer Consortium (DKTK) and German Cancer Research Center (DKFZ) Partner Site Tubingen [[HB], gefordert durch die Deutsche Forschungsgemeinschaft (DFG) im Rahmen der Exzellenzstrategie des Bundes und der Lander - EXC 2180 - 390900677 [HB], Department of Internal Medicine, Evangelische Kliniken Bonn gGmbH, Johanniter Krankenhaus, Bonn, Germany [YDK, Christian Baisch], Institute of Pathology, University of Bonn, Germany [Hans-Peter Fischer], Molecular Genetics of Breast Cancer, Deutsches Krebsforschungszentrum (DKFZ), Heidelberg, Germany [Ute Hamann], Institute for Prevention and Occupational Medicine of the German Social Accident Insurance, Institute of the Ruhr University Bochum (IPA), Bochum, Germany [Thomas Bruning, Beate Pesch, Sylvia Rabstein, Anne Lotz]; and Institute of Occupational Medicine and Maritime Medicine, University Medical Center Hamburg-Eppendorf, Germany [Volker Harth]. HABCS thanks Michael Bremer. HEBCS thanks Kirsimari Aaltonen, Irja Erkkila. HUBCS thanks Shamil Gantsev. KARMA and SASBAC thank the Swedish Medical Research Counsel. KBCP thanks Eija Myohanen, Helena Kemilainen. kConFab/AOCS wish to thank Heather Thorne, Eveline Niedermayr, all the kConFab research nurses and staff, the heads and staff of the Family Cancer Clinics, and the Clinical Follow-Up Study (which has received funding from the NHMRC, the National Breast Cancer Foundation, Cancer Australia, and the National Institute of Health (USA)) for their contributions to this resource, and the many families who contribute to kConFab. LMBC thanks Gilian Peuteman, Thomas Van Brussel, EvyVanderheyden and Kathleen Corthouts. MARIE thanks Petra Seibold, Dieter Flesch-Janys, Judith Heinz, Nadia Obi, Alina Vrieling, Sabine Behrens, Ursula Eilber, Muhabbet Celik, Til Olchers and Stefan Nickels. MBCSG (Milan Breast Cancer Study Group): Mariarosaria Calvello, Davide Bondavalli, Aliana Guerrieri Gonzaga, Monica Marabelli, Irene Feroce, and the personnel of the Cogentech Cancer Genetic Test Laboratory. The MCCS was made possible by the contribution of many people, including the original investigators, the teams that recruited the participants and continue working on follow-up, and the many thousands of Melbourne residents who continue to participate in the study. We thank the coordinators, the research staff and especially the MMHS participants for their continued collaboration on research studies in breast cancer. MSKCC thanks Marina Corines, Lauren Jacobs. MTLGEBCS would like to thank Martine Tranchant (CHU de Quebec - Universite Laval Research Center), Marie-France Valois, Annie Turgeon and Lea Heguy (McGill University Health Center, Royal Victoria Hospital; McGill University) for DNA extraction, sample management and skilful technical assistance. J.S. is Chair holder of the Canada Research Chair in Oncogenetics. NBHS and SBCGS thank study participants and research staff for their contributions and commitment to the studies. For NHS and NHS2 the study protocol was approved by the institutional review boards of the Brigham and Women's Hospital and Harvard T.H. Chan School of Public Health, and those of participating registries as required. We would like to thank the participants and staff of the NHS and NHS2 for their valuable contributions as well as the following state cancer registries for their help: A.L., A.Z., A.R., C.A., C.O., C.T., D.E., F.L., G.A., I.D., I.L., I.N., I.A., K.Y., L.A., M.E., M.D., M.A., M.I., N.E., N.H., N.J., N.Y., N.C., N.D., O.H., O.K., O.R., P.A., R.I., S.C., T.N., T.X., V.A., W.A., and W.Y. The authors assume full responsibility for analyses and interpretation of these data. OFBCR thanks Teresa Selander, Nayana Weerasooriya. ORIGO thanks E. Krol-Warmerdam, and J. Blom for patient accrual, administering questionnaires, and managing clinical information. PBCS thanks Louise Brinton, Mark Sherman, Neonila Szeszenia-Dabrowska, Beata Peplonska, Witold Zatonski, Pei Chao, Michael Stagner. The ethical approval for the POSH study is MREC /00/6/69, UKCRN ID: 1137. We thank staff in the Experimental Cancer Medicine Centre (ECMC) supported Faculty of Medicine Tissue Bank and the Faculty of Medicine DNA Banking resource. RBCS thanks Jannet Blom, Saskia Pelders, Annette Heemskerk and the Erasmus MC Family Cancer Clinic. We thank the SEARCH and EPIC teams. SKKDKFZS thanks all study participants, clinicians, family doctors, researchers and technicians for their contributions and commitment to this study. SZBCS thanks Ewa Putresza. UCIBCS thanks Irene Masunaka. UKBGS thanks Breast Cancer Now and the Institute of Cancer Research for support and funding of the Breakthrough Generations Study, and the study participants, study staff, and the doctors, nurses and other health care providers and health information sources who have contributed to the study. We acknowledge NHS funding to the Royal Marsden/ICR NIHR Biomedical Research Centre. We acknowledge funding to the Manchester NIHR Biomedical Research Centre (IS-BRC-1215-20007). The authors thank the WHI investigators and staff for their dedication and the study participants for making the program possible. CIMBA acknowledgments. All the families and clinicians who contribute to the studies; Catherine M. Phelan for her contribution to CIMBA until she passed away on 22 September 2017; Sue Healey, in particular taking on the task of mutation classification with the late Olga Sinilnikova; Maggie Angelakos, Judi Maskiell, Gillian Dite, Helen Tsimiklis; members and participants in the New York site of the Breast Cancer Family Registry; members and participants in the Ontario Familial Breast Cancer Registry; Vilius Rudaitis and Laimonas Grikeviius; Drs Janis Eglitis, Anna Krilova and Aivars Stengrevics; Yuan Chun Ding and Linda Steele for their work in participant enrollment and biospecimen and data management; Bent Ejlertsen and Anne-Marie Gerdes for the recruitment and genetic counseling of participants; Alicia Barroso, Rosario Alonso and Guillermo Pita; all the individuals and the researchers who took part in CONSIT TEAM (Consorzio Italiano Tumori Ereditari Alla Mammella), in particular: Bernard Peissel, Dario Zimbalatti, Daniela Zaffaroni, Alessandra Viel, Giuseppe Giannini Liliana Varesco, Viviana Gismondi, Maria Grazia Tibiletti, Daniela Furlan, Antonella Savarese, Aline Martayan, Stefania Tommasi, Brunella Pilato and the personnel of the Cogentech Cancer Genetic Test Laboratory, Milan, Italy. Ms. JoEllen Weaver and Dr. Betsy Bove; FPGMX: members of the Cancer Genetics group (IDIS): Marta Santamarina, Miguel Aguado and Olivia Rios; IFE - Leipzig Research Centre for Civilization Diseases (Markus Loeffler, Joachim Thiery, Matthias Nuchter, Ronny Baber); We thank all participants, clinicians, family doctors, researchers, and technicians for their contributions and commitment to the DKFZ study and the collaborating groups in Lahore, Pakistan (Noor Muhammad, Sidra Gull, Seerat Bajwa, Faiz Ali Khan, Humaira Naeemi, Saima Faisal, Asif Loya, Mohammed Aasim Yusuf) and Bogota, Colombia (Ignacio Briceno, Fabian Gil). Genetic Modifiers of Cancer Risk in BRCA1/2 Mutation Carriers (GEMO) study is a study from the National Cancer Genetics Network UNICANCER Genetic Group, France. We wish to pay a tribute to Olga M. Sinilnikova, who with Dominique Stoppa-Lyonnet initiated and coordinated GEMO until she sadly passed away on the 30th June 2014. The team in Lyon (Olga Sinilnikova, Melanie Leone, Laure Barjhoux, Carole Verny-Pierre, Sylvie Mazoyer, Francesca Damiola, Valerie Sornin) managed the GEMO samples until the biological resource centre was transferred to Paris in December 2015 (Noura Mebirouk, Fabienne Lesueur, Dominique Stoppa-Lyonnet). We want to thank all the GEMO collaborating groups for their contribution to this study: Coordinating Centre, Service de Genetique, Institut Curie, Paris, France: Muriel Belotti, Ophelie Bertrand, Anne-Marie Birot, Bruno Buecher, Sandrine Caputo, Anais Dupre, Emmanuelle Fourme, Marion Gauthier-Villars, Lisa Golmard, Claude Houdayer, Marine Le Mentec, Virginie Moncoutier, Antoine de Pauw, Claire Saule, Dominique Stoppa-Lyonnet, and Inserm U900, Institut Curie, Paris, France: Fabienne Lesueur, Noura Mebirouk. Contributing Centres: Unite Mixte de Genetique Constitutionnelle des Cancers Frequents, Hospices Civils de Lyon - Centre Leon Berard, Lyon, France: Nadia Boutry-Kryza, Alain Calender, Sophie Giraud, Melanie Leone. Institut Gustave Roussy, Villejuif, France: Brigitte Bressac-de-Paillerets, Olivier Caron, Marine Guillaud-Bataille. Centre Jean Perrin, Clermont-Ferrand, France: Yves-Jean Bignon, Nancy Uhrhammer. Centre Leon Berard, Lyon, France: Valerie Bonadona, Christine Lasset. Centre Francois Baclesse, Caen, France: Pascaline Berthet, Laurent Castera, Dominique Vaur. Institut Paoli Calmettes, Marseille, France: Violaine Bourdon, Catherine Nogues, Tetsuro Noguchi, Cornel Popovici, Audrey Remenieras, Hagay Sobol. CHU Arnaud-de-Villeneuve, Montpellier, France: Isabelle Coupier, Pascal Pujol. Centre Oscar Lambret, Lille, France: Claude Adenis, Aurelie Dumont, Francoise Revillion. Centre Paul Strauss, Strasbourg, France: Daniele Muller. Institut Bergonie, Bordeaux, France: Emmanuelle Barouk-Simonet, Francoise Bonnet, Virginie Bubien, Michel Longy, Nicolas Sevenet, Institut Claudius Regaud, Toulouse, France: Laurence Gladieff, Rosine Guimbaud, Viviane Feillel, Christine Toulas. CHU Grenoble, France: Helene Dreyfus, Christine Dominique Leroux, Magalie Peysselon, Rebischung. CHU Dijon, France: Amandine Baurand, Geoffrey Bertolone, Fanny Coron, Laurence Faivre, Caroline Jacquot, Sarab Lizard. CHU St-Etienne, France: Caroline Kientz, Marine Lebrun, Fabienne Prieur. Hotel Dieu Centre Hospitalier, Chambery, France: Sandra Fert Ferrer. Centre Antoine Lacassagne, Nice, France: Veronique Mari. CHU Limoges, France: Laurence Venat-Bouvet. CHU Nantes, France: Stephane Bezieau, Capucine Delnatte. CHU Bretonneau, Tours and Centre Hospitalier de Bourges France: Isabelle Mortemousque. Groupe Hospitalier Pitie-Salpetriere, Paris, France: Chrystelle Colas, Florence Coulet, Florent Soubrier, Mathilde Warcoin. CHU Vandoeuvre-les-Nancy, France: Myriam Bronner, Johanna Sokolowska. CHU Besancon, France: Marie-Agnes Collonge-Rame, Alexandre Damette. CHU Poitiers, Centre Hospitalier d'Angouleme and Centre Hospitalier de Niort, France: Paul Gesta. Centre Hospitalier de La Rochelle: Hakima Lallaoui. CHU Nimes Caremeau, France: Jean Chiesa. CHI Poissy, France: Denise Molina-Gomes. CHU Angers, France: Olivier Ingster; Ilse Coene en Brecht Crombez; Ilse Coene and Brecht Crombez; Alicia Tosar and Paula Diaque; Drs.Sofia Khan, Taru A. Muranen, Carl Blomqvist, Irja Erkkila and Virpi Palola; The Hereditary Breast and Ovarian Cancer Research Group Netherlands (HEBON) consists of the following Collaborating Centers: Coordinating center: Netherlands Cancer Institute, Amsterdam, NL: M.A. Rookus, F.B.L. Hogervorst, F.E. van Leeuwen, S. Verhoef, M.K. Schmidt, N.S. Russell, D.J. Jenner; Erasmus Medical Center, Rotterdam, NL: J.M. Collee, A.M.W. van den Ouweland, M.J. Hooning, C. Seynaeve, C.H.M. van Deurzen, I.M. Obdeijn; Leiden University Medical Center, NL: C.J. van Asperen, J.T. Wijnen, R.A.E.M. Tollenaar, P. Devilee, T.C.T.E.F. van Cronenburg; Radboud University Nijmegen Medical Center, NL: C.M. Kets, A.R. Mensenkamp; University Medical Center Utrecht, NL: M.G.E.M. Ausems, R.B. van der Luijt, C.C. van der Pol; Amsterdam Medical Center, NL: C.M. Aalfs, T.A.M. van Os; VU University Medical Center, Amsterdam, NL: J.J.P. Gille, Q. Waisfisz, H.E.J. Meijers-Heijboer; University Hospital Maastricht, NL: E.B. Gomez-Garcia, M.J. Blok; University Medical Center Groningen, NL: J.C. Oosterwijk, A.H. van der Hout, M.J. Mourits, G.H. de Bock; The Netherlands Foundation for the detection of hereditary tumours, Leiden, NL: H.F. Vasen; The Netherlands Comprehensive Cancer Organization (IKNL): S. Siesling, J.Verloop; the ICO Hereditary Cancer Program team led by Dr. Gabriel Capella; the ICO Hereditary Cancer Program team led by Dr. Gabriel Capella; Dr Martine Dumont for sample management and skillful assistance; Ana Peixoto, Catarina Santos and Pedro Pinto; members of the Center of Molecular Diagnosis, Oncogenetics Department and Molecular Oncology Research Center of Barretos Cancer Hospital; Heather Thorne, Eveline Niedermayr, all the kConFab research nurses and staff, the heads and staff of the Family Cancer Clinics, and the Clinical Follow-Up Study (which has received funding from the NHMRC, the National Breast Cancer Foundation, Cancer Australia, and the National Institute of Health (USA)) for their contributions to this resource, and the many families who contribute to kConFab; the investigators of the Australia New Zealand NRG Oncology group; members and participants in the Ontario Cancer Genetics Network; Leigha Senter, Kevin Sweet, Caroline Craven, Julia Cooper, Amber Aielts, and Michelle O'Conor; HVH: acknowledgments to the Cellex Foundation for providing research facilities and equipment. Dr Juliette Coignard was supported by a fellowship of INCa Institut National du Cancer N degrees 2015-181, la Ligue Nationale contre le Cancer IP/SC-15229 and Olga Sinilnikova's fellowship (2016). BCAC Funding. BCAC is funded by Cancer Research UK [C1287/A16563, C1287/A10118], the European Union's Horizon 2020 Research and Innovation Programme (grant numbers 634935 and 633784 for BRIDGES and B-CAST respectively), and by the European Communitys Seventh Framework Programme under grant agreement number 223175 (grant number HEALTH-F2-2009-223175) (COGS). The EU Horizon 2020 Research and Innovation Programme funding source had no role in study design, data collection, data analysis, data interpretation or writing of the report. Genotyping of the OncoArray was funded by the NIH Grant U19 CA148065, and Cancer UK Grant C1287/A16563 and the PERSPECTIVE project supported by the Government of Canada through Genome Canada and the Canadian Institutes of Health Research (grant GPH-129344) and, the Ministere de l'Economie, Science et Innovation du Quebec through Genome Quebec and the PSRSIIRI-701 grant, and the Quebec Breast Cancer Foundation. The Australian Breast Cancer Family Study (ABCFS) was supported by grant UM1 CA164920 from the National Cancer Institute (USA). The content of this manuscript does not necessarily reflect the views or policies of the National Cancer Institute or any of the collaborating centers in the Breast Cancer Family Registry (BCFR), nor does mention of trade names, commercial products, or organizations imply endorsement by the USA Government or the BCFR. The ABCFS was also supported by the National Health and Medical Research Council of Australia, the New South Wales Cancer Council, the Victorian Health Promotion Foundation (Australia) and the Victorian Breast Cancer Research Consortium. J.L.H. is a National Health and Medical Research Council (NHMRC) Senior Principal Research Fellow. M.C.S. is a NHMRC Senior Research Fellow. The ABCS study was supported by the Dutch Cancer Society [grants NKI 2007-3839; 2009 4363]. The Australian Breast Cancer Tissue Bank (ABCTB) was supported by the National Health and Medical Research Council of Australia, The Cancer Institute NSW and the National Breast Cancer Foundation. The work of the BBCC was partly funded by ELAN-Fond of the University Hospital of Erlangen. The BBCS is funded by Cancer Research UK and Breast Cancer Now and acknowledges NHS funding to the NIHR Biomedical Research Centre, and the National Cancer Research Network (NCRN). The BCEES was funded by the National Health and Medical Research Council, Australia and the Cancer Council Western Australia and acknowledges funding from the National Breast Cancer Foundation (JS). For the BCFR-NY, BCFR-PA, BCFR-UT this work was supported by grant UM1 CA164920 from the National Cancer Institute. The content of this manuscript does not necessarily reflect the views or policies of the National Cancer Institute or any of the collaborating centers in the Breast Cancer Family Registry (BCFR), nor does mention of trade names, commercial products, or organizations imply endorsement by the US Government or the BCFR. The BREast Oncology GAlician Network (BREOGAN) is funded by Accion Estrategica de Salud del Instituto de Salud Carlos III FIS PI12/02125/Cofinanciado FEDER; Accion Estrategica de Salud del Instituto de Salud Carlos III FIS Intrasalud (PI13/01136); Programa Grupos Emergentes, Cancer Genetics Unit, Instituto de Investigacion Biomedica Galicia Sur. Xerencia de Xestion Integrada de Vigo-SERGAS, Instituto de Salud Carlos III, Spain; Grant 10CSA012E, Conselleria de Industria Programa Sectorial de Investigacion Aplicada, PEME I + D e I + D Suma del Plan Gallego de Investigacion, Desarrollo e Innovacion Tecnologica de la Conselleria de Industria de la Xunta de Galicia, Spain; Grant EC11-192. Fomento de la Investigacion Clinica Independiente, Ministerio de Sanidad, Servicios Sociales e Igualdad, Spain; and Grant FEDER-Innterconecta. Ministerio de Economia y Competitividad, Xunta de Galicia, Spain. The BSUCH study was supported by the Dietmar-Hopp Foundation, the Helmholtz Society and the German Cancer Research Center (DKFZ). CBCS is funded by the Canadian Cancer Society (grant # 313404) and the Canadian Institutes of Health Research. CCGP is supported by funding from the University of Crete. The CECILE study was supported by Fondation de France, Institut National du Cancer (INCa), Ligue Nationale contre le Cancer, Agence Nationale de Securite Sanitaire, de l'Alimentation, de l'Environnement et du Travail (ANSES), Agence Nationale de la Recherche (ANR). The CGPS was supported by the Chief Physician Johan Boserup and Lise Boserup Fund, the Danish Medical Research Council, and Herlev and Gentofte Hospital. The CNIO-BCS was supported by the Instituto de Salud Carlos III, the Red Tematica de Investigacion Cooperativa en Cancer and grants from the Asociacion Espanola Contra el Cancer and the Fondo de Investigacion Sanitario (PI11/00923 and PI12/00070). The CTS was initially supported by the California Breast Cancer Act of 1993 and the California Breast Cancer Research Fund (contract 97-10500) and is currently funded through the National Institutes of Health (R01 CA77398, UM1 CA164917, and U01 CA199277). Collection of cancer incidence data was supported by the California Department of Public Health as part of the statewide cancer reporting program mandated by California Health and Safety Code Section 103885. The University of Westminster curates the DietCompLyf database funded by Against Breast Cancer Registered Charity No. 1121258 and the NCRN. The coordination of EPIC is financially supported by the European Commission (DG-SANCO) and the International Agency for Research on Cancer. The national cohorts are supported by: Ligue Contre le Cancer, Institut Gustave Roussy, Mutuelle Generale de l'Education Nationale, Institut National de la Sante et de la Recherche Medicale (INSERM) (France); German Cancer Aid, German Cancer Research Center (DKFZ), Federal Ministry of Education and Research (BMBF) (Germany); the Hellenic Health Foundation, the Stavros Niarchos Foundation (Greece); Associazione Italiana per la Ricerca sul Cancro-AIRC-Italy and National Research Council (Italy); Dutch Ministry of Public Health, Welfare and Sports (VWS), Netherlands Cancer Registry (NKR), LK Research Funds, Dutch Prevention Funds, Dutch ZON (Zorg Onderzoek Nederland), World Cancer Research Fund (WCRF), Statistics Netherlands (The Netherlands); Health Research Fund (FIS), PI13/00061 to Granada, PI13/01162 to EPIC-Murcia, Regional Governments of Andalucia, Asturias, Basque Country, Murcia and Navarra, ISCIII RETIC (RD06/0020) (Spain); Cancer Research UK (14136 to EPIC-Norfolk; C570/A16491 and C8221/A19170 to EPIC-Oxford), Medical Research Council (1000143 to EPIC-Norfolk, MR/M012190/1 to EPIC-Oxford) (United Kingdom). The ESTHER study was supported by a grant from the Baden Wurttemberg Ministry of Science, Research and Arts. Additional cases were recruited in the context of the VERDI study, which was supported by a grant from the German Cancer Aid (Deutsche Krebshilfe). The GC-HBOC (German Consortium of Hereditary Breast and Ovarian Cancer) is supported by the German Cancer Aid (grant no 110837, coordinator: Rita K. Schmutzler, Cologne). This work was also funded by the European Regional Development Fund and Free State of Saxony, Germany (LIFE - Leipzig Research Centre for Civilization Diseases, project numbers 713-241202, 713-241202, 14505/2470, 14575/2470). The GENICA was funded by the Federal Ministry of Education and Research (BMBF) Germany grants 01KW9975/5, 01KW9976/8, 01KW9977/0 and 01KW0114, the Robert Bosch Foundation, Stuttgart, Deutsches Krebsforschungszentrum (DKFZ), Heidelberg, the Institute for Prevention and Occupational Medicine of the German Social Accident Insurance, Institute of the Ruhr University Bochum (IPA), Bochum, as well as the Department of Internal Medicine, Evangelische Kliniken Bonn gGmbH, Johanniter Krankenhaus, Bonn, Germany. The GESBC was supported by the Deutsche Krebshilfe e. V. [70492] and the German Cancer Research Center (DKFZ). The HABCS study was supported by the Claudia von Schilling Foundation for Breast Cancer Research, by the Lower Saxonian Cancer Society, and by the Rudolf Bartling Foundation. The HEBCS was financially supported by the Helsinki UniversityHospital Research Fund, the Finnish Cancer Society, and the Sigrid Juselius Foundation. The HUBCS was supported by a grant from the German Federal Ministry of Research and Education (RUS08/017), and by the Russian Foundation for Basic Research and the Federal Agency for Scientific Organizations for support the Bioresource collections and RFBR grants 14-04-97088, 17-29-06014 and 17-44-020498. Financial support for KARBAC was provided through the regional agreement on medical training and clinical research (ALF) between Stockholm County Council and Karolinska Institutet, the Swedish Cancer Society, The Gustav V Jubilee foundation and Bert von Kantzows foundation. The KARMA study was supported by Marit and Hans Rausings Initiative Against Breast Cancer. The KBCP was financially supported by the special Government Funding (EVO) of Kuopio University Hospital grants, Cancer Fund of North Savo, the Finnish Cancer Organizations, and by the strategic funding of the University of Eastern Finland. kConFab is supported by a grant from the National Breast Cancer Foundation, and previously by the National Health and Medical Research Council (NHMRC), the Queensland Cancer Fund, the Cancer Councils of New South Wales, Victoria, Tasmania and South Australia, and the Cancer Foundation of Western Australia. Financial support for the AOCS was provided by the United States Army Medical Research and Materiel Command [DAMD17-01-1-0729], Cancer Council Victoria, Queensland Cancer Fund, Cancer Council New South Wales, Cancer Council South Australia, The Cancer Foundation of Western Australia, Cancer Council Tasmania and the National Health and Medical Research Council of Australia (NHMRC; 400413, 400281, 199600). G.C.T. and P.W. are supported by the NHMRC. RB was a Cancer Institute NSW Clinical Research Fellow. LMBC is supported by the 'Stichting tegen Kanker'. The MARIE study was supported by the Deutsche Krebshilfe e.V. [70-2892-BR I, 106332, 108253, 108419, 110826, 110828], the Hamburg Cancer Society, the German Cancer Research Center (DKFZ) and the Federal Ministry of Education and Research (BMBF) Germany [01KH0402]. MBCSG is supported by grants from the Italian Association for Cancer Research (AIRC; IG2014 no.15547) to P. Radice. The MCBCS was supported by the NIH grants CA192393, CA116167, CA176785 an NIH Specialized Program of Research Excellence (SPORE) in Breast Cancer [CA116201], and the Breast Cancer Research Foundation and a generous gift from the David F. and Margaret T. Grohne Family Foundation. The Melbourne Collaborative Cohort Study (MCCS) cohort recruitment was funded by VicHealth and Cancer Council Victoria. The MCCS was further augmented by Australian National Health and Medical Research Council grants 209057, 396414 and 1074383 and by infrastructure provided by Cancer Council Victoria. Cases and their vital status were ascertained through the Victorian Cancer Registry and the Australian Institute of Health and Welfare, including the National Death Index and the Australian Cancer Database. The MEC was support by NIH grants CA63464, CA54281, CA098758, CA132839 and CA164973. The MISS study is supported by funding from ERC-2011-294576 Advanced grant, Swedish Cancer Society, Swedish Research Council, Local hospital funds, Berta Kamprad Foundation, Gunnar Nilsson. The MMHS study was supported by NIH grants CA97396, CA128931, CA116201, CA140286 and CA177150. MSKCC is supported by grants from the Breast Cancer Research Foundation and Robert and Kate Niehaus Clinical Cancer Genetics Initiative. The work of MTLGEBCS was supported by the Quebec Breast Cancer Foundation, the Canadian Institutes of Health Research for the CIHR Team in Familial Risks of Breast Cancer program - grant # CRN-87521 and the Ministry of Economic Development, Innovation and Export Trade - grant # PSR-SIIRI-701. The NBHS was supported by NIH grant R01CA100374. Biological sample preparation was conducted the Survey and Biospecimen Shared Resource, which is supported by P30 CA68485. The Northern California Breast Cancer Family Registry (NC-BCFR) and Ontario Familial Breast Cancer Registry (OFBCR) were supported by grant UM1 CA164920 from the National Cancer Institute (USA). The content of this manuscript does not necessarily reflect the views or policies of the National Cancer Institute or any of the collaborating centers in the Breast Cancer Family Registry (BCFR), nor does mention of trade names, commercial products, or organizations imply endorsement by the USA Government or the BCFR. The Carolina Breast Cancer Study was funded by Komen Foundation, the National Cancer Institute (P50 CA058223, U54 CA156733, U01 CA179715), and the North Carolina University Cancer Research Fund. The NHS was supported by NIH grants P01 CA87969, UM1 CA186107, and U19 CA148065. The NHS2 was supported by NIH grants UM1 CA176726 and U19 CA148065. The ORIGO study was supported by the Dutch Cancer Society (RUL 1997-1505) and the Biobanking and Biomolecular Resources Research Infrastructure (BBMRI-NL CP16). The PBCS was funded by Intramural Research Funds of the National Cancer Institute, Department of Health and Human Services, USA. Genotyping for PLCO was supported by the Intramural Research Program of the National Institutes of Health, NCI, Division of Cancer Epidemiology and Genetics. The PLCO is supported by the Intramural Research Program of the Division of Cancer Epidemiology and Genetics and supported by contracts from the Division of Cancer Prevention, National Cancer Institute, National Institutes of Health. The POSH study is funded by Cancer Research UK (grants C1275/A11699, C1275/C22524, C1275/A19187, C1275/A15956 and Breast Cancer Campaign 2010PR62, 2013PR044. The RBCS was funded by the Dutch Cancer Society (DDHK 2004-3124, DDHK 2009-4318. SEARCH is funded by Cancer Research UK [C490/A10124, C490/A16561] and supported by the UK National Institute for Health Research Biomedical Research Centre at the University of Cambridge. The University of Cambridge has received salary support for PDPP from the NHS in the East of England through the Clinical Academic Reserve. The Sister Study (SISTER) is supported by the Intramural Research Program of the NIH, National Institute of Environmental Health Sciences (Z01-ES044005 and Z01-ES049033). The Two Sister Study (2SISTER) was supported by the Intramural Research Program of the NIH, National Institute of Environmental Health Sciences (Z01-ES044005 and Z01-ES102245), and, also by a grant from Susan G. Komen for the Cure, grant FAS0703856. SKKDKFZS is supported by the DKFZ. The SMC is funded by the Swedish Cancer Foundation and the Swedish Research Council (VR 2017-00644) grant for the Swedish Infrastructure for Medical Population-based Life-course Environmental Research (SIMPLER). The SZBCS and IHCC were supported by Grant PBZ_KBN_122/P05/2004 and the program of the Minister of Science and Higher Education under the name Regional Initiative of Excellence in 2019-2022 project number 002/RID/2018/19 amount of financing 12 000 000 PLN. The TNBCC was supported by: a Specialized Program of Research Excellence (SPORE) in Breast Cancer (CA116201), a grant from the Breast Cancer Research Foundation, a generous gift from the David F. and Margaret T. Grohne Family Foundation. The UCIBCS component of this research was supported by the NIH [CA58860, CA92044] and the Lon V Smith Foundation [LVS39420]. The UKBGS is funded by Breast Cancer Now and the Institute of Cancer Research (ICR), London. The UKOPS study was funded by The Eve Appeal (The Oak Foundation) and supported by the National Institute for Health Research University College London Hospitals Biomedical Research Centre. CIMBA Funding. CIMBA: The CIMBA data management and data analysis were supported by Cancer Research - UK grants C12292/A20861, C12292/A11174. GCT and ABS are NHMRC Research Fellows. iCOGS: the European Community's Seventh Framework Programme under grant agreement no 223175 (HEALTH-F2-2009-223175) (COGS), Cancer Research UK (C1287/A10118, C1287/A 10710, C12292/A11174, C1281/A12014, C5047/A8384, C5047/A15007, C5047/A10692, C8197/A16565), the National Institutes of Health (CA128978) and Post-Cancer GWAS initiative (1U19 CA148537, 1U19 CA148065 and 1U19 CA148112 - the GAME-ON initiative), the Department of Defence (W81XWH-10-1-0341), the Canadian Institutes of Health Research (CIHR) for the CIHR Team in Familial Risks of Breast Cancer (CRN-87521), and the Ministry of Economic Development, Innovation and Export Trade (PSR-SIIRI-701), Komen Foundation for the Cure, the Breast Cancer Research Foundation, and the Ovarian Cancer Research Fund. The PERSPECTIVE project was supported by the Government of Canada through Genome Canada and the Canadian Institutes of Health Research, the Ministry of Economy, Science and Innovation through Genome Quebec, and The Quebec Breast Cancer Foundation. BCFR: UM1 CA164920 from the National Cancer Institute. The content of this manuscript does not necessarily reflect the views or policies of the National Cancer Institute or any of the collaborating centers in the Breast Cancer Family Registry (BCFR), nor does mention of trade names, commercial products, or organizations imply endorsement by the US Government or the BCFR. BIDMC: Breast Cancer Research Foundation. CNIO: Spanish Ministry of Health PI16/00440 supported by FEDER funds, the Spanish Ministry of Economy and Competitiveness (MINECO) SAF2014-57680-R and the Spanish Research Network on Rare diseases (CIBERER). COH-CCGCRN: Research reported in this publication was supported by the National Cancer Institute of the National Institutes of Health under grant number R25CA112486, and RC4CA153828 (PI: J. Weitzel) from the National Cancer Institute and the Office of the Director, National Institutes of Health. The content is solely the responsibility of the authors and does not necessarily represent the official views of the National Institutes of Health. CONSIT TEAM: Funds from Italian citizens who allocated the 5x1000 share of their tax payment in support of the Fondazione IRCCS Istituto Nazionale Tumori, according to Italian laws (INT-Institutional strategic projects '5x1000') to S. Manoukian. Associazione Italiana Ricerca sul Cancro (AIRC; IG2015 no.16732) to P. Peterlongo. DEMOKRITOS: European Union (European Social Fund - ESF) and Greek national funds through the Operational Program Education and Lifelong Learning of the National Strategic Reference Framework (NSRF) - Research Funding Program of the General Secretariat for Research & Technology: SYN11_10_19 NBCA. Investing in knowledge society through the European Social Fund. DKFZ: German Cancer Research Center. EMBRACE: Cancer Research UK Grants C1287/A10118 and C1287/A11990. D. Gareth Evans and Fiona Lalloo are supported by an NIHR grant to the Biomedical Research Centre, Manchester. The Investigators at The Institute of Cancer Research and The Royal Marsden NHS Foundation Trust are supported by an NIHR grant to the Biomedical Research Centre at The Institute of Cancer Research and The Royal Marsden NHS Foundation Trust. Ros Eeles and Elizabeth Bancroft are supported by Cancer Research UK Grant C5047/A8385. Ros Eeles is also supported by NIHR support to the Biomedical Research Centre at The Institute of Cancer Research and The Royal Marsden NHS Foundation Trust. FCCC: A.K.G. was in part funded by the NCI (R01 CA214545), The University of Kansas Cancer Center Support Grant (P30 CA168524), The Kansas Institute for Precision Medicine (P20 GM130423), and the Kansas Bioscience Authority Eminent Scholar Program. A.K.G. is the Chancellors Distinguished Chair in Biomedical Sciences Professorship. A.Vega is supported by the Spanish Health Research Foundation, Instituto de Salud Carlos III (ISCIII), partially supported by FEDER funds through Research Activity Intensification Program (contract grant numbers: INT15/00070, INT16/00154, INT17/00133), and through Centro de Investigacion Biomedica en Red de Enferemdades Raras CIBERER (ACCI 2016: ER17P1AC7112/2018); Autonomous Government of Galicia (Consolidation and structuring program: IN607B), and by the Fundacion Mutua Madrilena (call 2018). GC-HBOC: German Cancer Aid (grant no 110837, Rita K. Schmutzler) and the European Regional Development Fund and Free State of Saxony, Germany (LIFE - Leipzig Research Centre for Civilization Diseases, project numbers 713-241202, 713-241202, 14505/2470, 14575/2470). GEMO: Ligue Nationale Contre le Cancer; the Association Le cancer du sein, parlons-en! Award, the Canadian Institutes of Health Research for the CIHR Team in Familial Risks of Breast Cancer program and the French National Institute of Cancer (INCa grants 2013-1-BCB-01-ICH-1 and SHS-E-SP 18-015). GEORGETOWN: the Non-Therapeutic Subject Registry Shared Resource at Georgetown University (NIH/NCI grant P30-CA051008), the Fisher Center for Hereditary Cancer and Clinical Genomics Research, and Swing Fore the Cure. G-FAST: Bruce Poppe is a senior clinical investigator of FWO. Mattias Van Heetvelde obtained funding from IWT. HCSC: Spanish Ministry of Health PI15/00059, PI16/01292, and CB-161200301 CIBERONC from ISCIII (Spain), partially supported by European Regional Development FEDER funds. HEBCS: Helsinki University Hospital Research Fund, the Finnish Cancer Society and the Sigrid Juselius Foundation. HEBON: the Dutch Cancer Society grants NKI1998-1854, NKI2004-3088, NKI2007-3756, the Netherlands Organization of Scientific Research grant NWO 91109024, the Pink Ribbon grants 110005 and 2014-187.WO76, the BBMRI grant NWO 184.021.007/CP46 and the Transcan grant JTC 2012 Cancer 12-054. HEBON thanks the registration teams of Dutch Cancer Registry (IKNL; S. Siesling, J. Verloop) and the Dutch Pathology database (PALGA; L. Overbeek) for part of the data collection. ICO: The authors would like to particularly acknowledge the support of the Asociacion Espanola Contra el Cancer (AECC), the Instituto de Salud Carlos III (organismo adscrito al Ministerio de Economia y Competitividad) and Fondo Europeo de Desarrollo Regional (FEDER), una manera de hacer Europa (PI10/01422, PI13/00285, PIE13/00022, PI15/00854, PI16/00563 and CIBERONC) and the Institut Catala de la Salut and Autonomous Government of Catalonia (2009SGR290, 2014SGR338 and PERIS Project MedPerCan). INHERIT: Canadian Institutes of Health Research for the CIHR Team in Familial Risks of Breast Cancer program - grant # CRN-87521 and the Ministry of Economic Development, Innovation and Export Trade - grant # PSR-SIIRI-701. IOVHBOCS: Ministero della Salute and 5x1000 Istituto Oncologico Veneto grant. kConFab: The National Breast Cancer Foundation, and previously by the National Health and Medical Research Council (NHMRC), the Queensland Cancer Fund, the Cancer Councils of New South Wales, Victoria, Tasmania and South Australia, and the Cancer Foundation of Western Australia. MAYO: NIH grants CA116167, CA192393 and CA176785, an NCI Specialized Program of Research Excellence (SPORE) in Breast Cancer (CA116201),and a grant from the Breast Cancer Research Foundation. MCGILL: Jewish General Hospital Weekend to End Breast Cancer, Quebec Ministry of Economic Development, Innovation and Export Trade. Marc Tischkowitz is supported by the funded by the European Union Seventh Framework Program (2007Y2013)/European Research Council (Grant No. 310018). MSKCC: the Breast Cancer Research Foundation, the Robert and Kate Niehaus Clinical Cancer Genetics Initiative, the Andrew Sabin Research Fund and a Cancer Center Support Grant/Core Grant (P30 CA008748). NCI: the Intramural Research Program of the US National Cancer Institute, NIH, and by support services contracts NO2-CP-11019-50, N02-CP-21013-63 and N02-CP-65504 with Westat, Inc, Rockville, MD. NNPIO: the Russian Foundation for Basic Research (grants 17-00-00171, 18-515-45012 and 19-515-25001). NRG Oncology: U10 CA180868, NRG SDMC grant U10 CA180822, NRG Administrative Office and the NRG Tissue Bank (CA 27469), the NRG Statistical and Data Center (CA 37517) and the Intramural Research Program, NCI. OSUCCG: Ohio State University Comprehensive Cancer Center. PBCS: Italian Association of Cancer Research (AIRC) [IG 2013 N.14477] and Tuscany Institute for Tumours (ITT) grant 2014-2015-2016. SMC: the Israeli Cancer Association. SWE-BRCA: the Swedish Cancer Society. UCHICAGO: NCI Specialized Program of Research Excellence (SPORE) in Breast Cancer (CA125183), R01 CA142996, 1U01CA161032 and by the Ralph and Marion Falk Medical Research Trust, the Entertainment Industry Fund National Women's Cancer Research Alliance and the Breast Cancer research Foundation. UCSF: UCSF Cancer Risk Program and Helen Diller Family Comprehensive Cancer Center. UPENN: Breast Cancer Research Foundation; Susan G. Komen Foundation for the cure, Basser Research Center for BRCA. UPITT/MWH: Hackers for Hope Pittsburgh. VFCTG: Victorian Cancer Agency, Cancer Australia, National Breast Cancer Foundation. WCP: Dr Karlan is funded by the American Cancer Society Early Detection Professorship (SIOP-06-258-01-COUN) and the National Center for Advancing Translational Sciences (NCATS), Grant UL1TR000124. HVH: Supported by the Carlos III National Health Institute funded by FEDER funds - a way to build Europe - PI16/11363. MT Parsons is supported by a grant from Newcastle University. Kelly-Anne Phillips is an Australian National Breast Cancer Foundation Fellow. ; Sí

Publisher's version (útgefin grein). ; Quantifying the genetic correlation between cancers can provide important insights into the mechanisms driving cancer etiology. Using genome-wide association study summary statistics across six cancer types based on a total of 296,215 cases and 301,319 controls of European ancestry, here we estimate the pair-wise genetic correlations between breast, colorectal, head/neck, lung, ovary and prostate cancer, and between cancers and 38 other diseases. We observed statistically significant genetic correlations between lung and head/neck cancer (rg = 0.57, p = 4.6 × 10−8), breast and ovarian cancer (rg = 0.24, p = 7 × 10−5), breast and lung cancer (rg = 0.18, p =1.5 × 10−6) and breast and colorectal cancer (rg = 0.15, p = 1.1 × 10−4). We also found that multiple cancers are genetically correlated with non-cancer traits including smoking, psychiatric diseases and metabolic characteristics. Functional enrichment analysis revealed a significant excess contribution of conserved and regulatory regions to cancer heritability. Our comprehensive analysis of cross-cancer heritability suggests that solid tumors arising across tissues share in part a common germline genetic basis. ; The authors in this manuscript were working on behalf of BCAC, CCFR, CIMBA, CORECT, GECCO, OCAC, PRACTICAL, CRUK, BPC3, CAPS, PEGASUS, TRICL-ILCCO, ABCTB, APCB, BCFR, CONSIT TEAM, EMBRACE, GC-HBOC, GEMO, HEBON, kConFab/AOCS Mod SQuaD, and SWE-BRCA. The breast cancer genome-wide association analyses: BCAC is funded by Cancer Research UK [C1287/A16563, C1287/A10118], the European Union's Horizon 2020 Research and Innovation Programme (grant numbers 634935 and 633784 for BRIDGES and B-CAST, respectively), and by the European Community's Seventh Framework Programme under grant agreement number 223175 (grant number HEALTH-F2-2009-223175) (COGS). The EU Horizon 2020 Research and Innovation Programme funding source had no role in study design, data collection, data analysis, data interpretation, or writing of the report. Genotyping of the OncoArray was funded by the NIH Grant U19 CA148065, and Cancer UK Grant C1287/A16563 and the PERSPECTIVE project supported by the Government of Canada through Genome Canada and the Canadian Institutes of Health Research (grant GPH-129344) and, the Ministère de l'Économie, Science et Innovation du Québec through Genome Québec and the PSR-SIIRI-701 grant, and the Quebec Breast Cancer Foundation. Funding for the iCOGS infrastructure came from: the European Community's Seventh Framework Programme under grant agreement n° 223175 (HEALTH-F2-2009-223175) (COGS), Cancer Research UK (C1287/A10118, C1287/A10710, C12292/A11174, C1281/A12014, C5047/A8384, C5047/A15007, C5047/A10692, C8197/A16565), the National Institutes of Health (CA128978), and Post-Cancer GWAS initiative (1U19 CA148537, 1U19 CA148065, and 1U19 CA148112—the GAME-ON initiative), the Department of Defence (W81XWH-10-1-0341), the Canadian Institutes of Health Research (CIHR) for the CIHR Team in Familial Risks of Breast Cancer, and Komen Foundation for the Cure, the Breast Cancer Research Foundation, and the Ovarian Cancer Research Fund. The DRIVE Consortium was funded by U19 CA148065. The Australian Breast Cancer Family Study (ABCFS) was supported by grant UM1 CA164920 from the National Cancer Institute (USA). The content of this manuscript does not necessarily reflect the views or policies of the National Cancer Institute or any of the collaborating centers in the Breast Cancer Family Registry (BCFR), nor does mention of trade names, commercial products, or organizations imply endorsement by the USA Government or the BCFR. The ABCFS was also supported by the National Health and Medical Research Council of Australia, the New South Wales Cancer Council, the Victorian Health Promotion Foundation (Australia), and the Victorian Breast Cancer Research Consortium. J.L.H. is a National Health and Medical Research Council (NHMRC) Senior Principal Research Fellow. M.C.S. is a NHMRC Senior Research Fellow. The ABCS study was supported by the Dutch Cancer Society [grants NKI 2007-3839; 2009 4363]. The Australian Breast Cancer Tissue Bank (ABCTB) is generously supported by the National Health and Medical Research Council of Australia, The Cancer Institute NSW and the National Breast Cancer Foundation. The ACP study is funded by the Breast Cancer Research Trust, UK. The AHS study is supported by the intramural research program of the National Institutes of Health, the National Cancer Institute (grant number Z01-CP010119), and the National Institute of Environmental Health Sciences (grant number Z01-ES049030). The work of the BBCC was partly funded by ELAN-Fond of the University Hospital of Erlangen. The BBCS is funded by Cancer Research UK and Breast Cancer Now and acknowledges NHS funding to the NIHR Biomedical Research Centre, and the National Cancer Research Network (NCRN). The BCEES was funded by the National Health and Medical Research Council, Australia and the Cancer Council Western Australia and acknowledges funding from the National Breast Cancer Foundation (JS). For the BCFR-NY, BCFR-PA, and BCFR-UT this work was supported by grant UM1 CA164920 from the National Cancer Institute. The content of this manuscript does not necessarily reflect the views or policies of the National Cancer Institute or any of the collaborating centers in the Breast Cancer Family Registry (BCFR), nor does mention of trade names, commercial products, or organizations imply endorsement by the US Government or the BCFR. For BIGGS, ES is supported by NIHR Comprehensive Biomedical Research Centre, Guy's & St. Thomas' NHS Foundation Trust in partnership with King's College London, United Kingdom. IT is supported by the Oxford Biomedical Research Centre. BOCS is supported by funds from Cancer Research UK (C8620/A8372/A15106) and the Institute of Cancer Research (UK). BOCS acknowledges NHS funding to the Royal Marsden/Institute of Cancer Research NIHR Specialist Cancer Biomedical Research Centre. The BREast Oncology GAlician Network (BREOGAN) is funded by Acción Estratégica de Salud del Instituto de Salud Carlos III FIS PI12/02125/Cofinanciado FEDER; Acción Estratégica de Salud del Instituto de Salud Carlos III FIS Intrasalud (PI13/01136); Programa Grupos Emergentes, Cancer Genetics Unit, Instituto de Investigacion Biomedica Galicia Sur. Xerencia de Xestion Integrada de Vigo-SERGAS, Instituto de Salud Carlos III, Spain; Grant 10CSA012E, Consellería de Industria Programa Sectorial de Investigación Aplicada, PEME I + D e I + D Suma del Plan Gallego de Investigación, Desarrollo e Innovación Tecnológica de la Consellería de Industria de la Xunta de Galicia, Spain; Grant EC11-192. Fomento de la Investigación Clínica Independiente, Ministerio de Sanidad, Servicios Sociales e Igualdad, Spain; and Grant FEDER-Innterconecta. Ministerio de Economia y Competitividad, Xunta de Galicia, Spain. The BSUCH study was supported by the Dietmar-Hopp Foundation, the Helmholtz Society and the German Cancer Research Center (DKFZ). The CAMA study was funded by Consejo Nacional de Ciencia y Tecnología (CONACyT) (SALUD-2002-C01-7462). Sample collection and processing was funded in part by grants from the National Cancer Institute (NCI R01CA120120 and K24CA169004). CBCS is funded by the Canadian Cancer Society (grant # 313404) and the Canadian Institutes of Health Research. CCGP is supported by funding from the University of Crete. The CECILE study was supported by Fondation de France, Institut National du Cancer (INCa), Ligue Nationale contre le Cancer, Agence Nationale de Sécurité Sanitaire, de l'Alimentation, de l'Environnement et du Travail (ANSES), Agence Nationale de la Recherche (ANR). The CGPS was supported by the Chief Physician Johan Boserup and Lise Boserup Fund, the Danish Medical Research Council, and Herlev and Gentofte Hospital. The CNIO-BCS was supported by the Instituto de Salud Carlos III, the Red Temática de Investigación Cooperativa en Cáncer and grants from the Asociación Española Contra el Cáncer and the Fondo de Investigación Sanitario (PI11/00923 and PI12/00070). COLBCCC is supported by the German Cancer Research Center (DKFZ), Heidelberg, Germany. D.T. was in part supported by a postdoctoral fellowship from the Alexander von Humboldt Foundation. The American Cancer Society funds the creation, maintenance, and updating of the CPS-II cohort. The CTS was initially supported by the California Breast Cancer Act of 1993 and the California Breast Cancer Research Fund (contract 97-10500) and is currently funded through the National Institutes of Health (R01 CA77398, UM1 CA164917, and U01 CA199277). Collection of cancer incidence data was supported by the California Department of Public Health as part of the statewide cancer reporting program mandated by California Health and Safety Code Section 103885. H.A.C eceives support from the Lon V Smith Foundation (LVS39420). The University of Westminster curates the DietCompLyf database funded by Against Breast Cancer Registered Charity No. 1121258 and the NCRN. The coordination of EPIC is financially supported by the European Commission (DG-SANCO) and the International Agency for Research on Cancer. The national cohorts are supported by: Ligue Contre le Cancer, Institut Gustave Roussy, Mutuelle Générale de l'Education Nationale, Institut National de la Santé et de la Recherche Médicale (INSERM) (France); German Cancer Aid, German Cancer Research Center (DKFZ), Federal Ministry of Education and Research (BMBF) (Germany); the Hellenic Health Foundation, the Stavros Niarchos Foundation (Greece); Associazione Italiana per la Ricerca sul Cancro-AIRC-Italy and National Research Council (Italy); Dutch Ministry of Public Health, Welfare and Sports (VWS), Netherlands Cancer Registry (NKR), LK Research Funds, Dutch Prevention Funds, Dutch ZON (Zorg Onderzoek Nederland), World Cancer Research Fund (WCRF), Statistics Netherlands (The Netherlands); Health Research Fund (FIS), PI13/00061 to Granada, PI13/01162 to EPIC-Murcia, Regional Governments of Andalucía, Asturias, Basque Country, Murcia and Navarra, ISCIII RETIC (RD06/0020) (Spain); Cancer Research UK (14136 to EPIC-Norfolk; C570/A16491 and C8221/A19170 to EPIC-Oxford), Medical Research Council (1000143 to EPIC-Norfolk, MR/M012190/1 to EPIC-Oxford) (United Kingdom). The ESTHER study was supported by a grant from the Baden Württemberg Ministry of Science, Research and Arts. Additional cases were recruited in the context of the VERDI study, which was supported by a grant from the German Cancer Aid (Deutsche Krebshilfe). FHRISK is funded from NIHR grant PGfAR 0707-10031. The GC-HBOC (German Consortium of Hereditary Breast and Ovarian Cancer) is supported by the German Cancer Aid (grant no 110837, coordinator: Rita K. Schmutzler, Cologne). This work was also funded by the European Regional Development Fund and Free State of Saxony, Germany (LIFE - Leipzig Research Centre for Civilization Diseases, project numbers 713-241202, 713-241202, 14505/2470, and 14575/2470). The GENICA was funded by the Federal Ministry of Education and Research (BMBF) Germany grants 01KW9975/5, 01KW9976/8, 01KW9977/0, and 01KW0114, the Robert Bosch Foundation, Stuttgart, Deutsches Krebsforschungszentrum (DKFZ), Heidelberg, the Institute for Prevention and Occupational Medicine of the German Social Accident Insurance, Institute of the Ruhr University Bochum (IPA), Bochum, as well as the Department of Internal Medicine, Evangelische Kliniken Bonn gGmbH, Johanniter Krankenhaus, Bonn, Germany. The GEPARSIXTO study was conducted by the German Breast Group GmbH. The GESBC was supported by the Deutsche Krebshilfe e. V. [70492] and the German Cancer Research Center (DKFZ). GLACIER was supported by Breast Cancer Now, CRUK and Biomedical Research Centre at Guy's and St Thomas' NHS Foundation Trust and King's College London. The HABCS study was supported by the Claudia von Schilling Foundation for Breast Cancer Research, by the Lower Saxonian Cancer Society, and by the Rudolf-Bartling Foundation. The HEBCS was financially supported by the Helsinki University Central Hospital Research Fund, Academy of Finland (266528), the Finnish Cancer Society, and the Sigrid Juselius Foundation. The HERPACC was supported by MEXT Kakenhi (No. 170150181 and 26253041) from the Ministry of Education, Science, Sports, Culture and Technology of Japan, by a Grant-in-Aid for the Third Term Comprehensive 10-Year Strategy for Cancer Control from Ministry Health, Labour and Welfare of Japan, by Health and Labour Sciences Research Grants for Research on Applying Health Technology from Ministry Health, Labour and Welfare of Japan, by National Cancer Center Research and Development Fund, and "Practical Research for Innovative Cancer Control (15ck0106177h0001)" from Japan Agency for Medical Research and development, AMED, and Cancer Bio Bank Aichi. The HMBCS was supported by a grant from the Friends of Hannover Medical School and by the Rudolf Bartling Foundation. The HUBCS was supported by a grant from the German Federal Ministry of Research and Education (RUS08/017), and by the Russian Foundation for Basic Research and the Federal Agency for Scientific Organizations for support the Bioresource collections and RFBR grants 14-04-97088, 17-29-06014, and 17-44-020498. ICICLE was supported by Breast Cancer Now, CRUK, and Biomedical Research Centre at Guy's and St Thomas' NHS Foundation Trust and King's College London. Financial support for KARBAC was provided through the regional agreement on medical training and clinical research (A.L.F.) between Stockholm County Council and Karolinska Institutet, the Swedish Cancer Society, The Gustav V Jubilee foundation and Bert von Kantzows foundation. The KARMA study was supported by Märit and Hans Rausings Initiative Against Breast Cancer. The KBCP was financially supported by the special Government Funding (E.V.O.) of Kuopio University Hospital grants, Cancer Fund of North Savo, the Finnish Cancer Organizations, and by the strategic funding of the University of Eastern Finland. kConFab is supported by a grant from the National Breast Cancer Foundation, and previously by the National Health and Medical Research Council (NHMRC), the Queensland Cancer Fund, the Cancer Councils of New South Wales, Victoria, Tasmania and South Australia, and the Cancer Foundation of Western Australia. Financial support for the AOCS was provided by the United States Army Medical Research and Materiel Command [DAMD17-01-1-0729], Cancer Council Victoria, Queensland Cancer Fund, Cancer Council New South Wales, Cancer Council South Australia, The Cancer Foundation of Western Australia, Cancer Council Tasmania and the National Health and Medical Research Council of Australia (NHMRC; 400413, 400281, 199600). G.C.-T. and P.W. are supported by the NHMRC. RB was a Cancer Institute NSW Clinical Research Fellow. The KOHBRA study was partially supported by a grant from the Korea Health Technology R&D Project through the Korea Health Industry Development Institute (KHIDI), and the National R&D Program for Cancer Control, Ministry of Health & Welfare, Republic of Korea (HI16C1127; 1020350; 1420190). LAABC is supported by grants (1RB-0287, 3PB-0102, 5PB-0018, 10PB-0098) from the California Breast Cancer Research Program. Incident breast cancer cases were collected by the USC Cancer Surveillance Program (CSP) which is supported under subcontract by the California Department of Health. The CSP is also part of the National Cancer Institute's Division of Cancer Prevention and Control Surveillance, Epidemiology, and End Results Program, under contract number N01CN25403. L.M.B.C. is supported by the 'Stichting tegen Kanker'. D.L. is supported by the FWO. The MABCS study is funded by the Research Centre for Genetic Engineering and Biotechnology "Georgi D. Efremov" and supported by the German Academic Exchange Program, DAAD. The MARIE study was supported by the Deutsche Krebshilfe e.V. [70-2892-BR I, 106332, 108253, 108419, 110826, 110828], the Hamburg Cancer Society, the German Cancer Research Center (DKFZ) and the Federal Ministry of Education and Research (BMBF) Germany [01KH0402]. MBCSG is supported by grants from the Italian Association for Cancer Research (AIRC) and by funds from the Italian citizens who allocated the 5/1000 share of their tax payment in support of the Fondazione IRCCS Istituto Nazionale Tumori, according to Italian laws (INT-Institutional strategic projects "5 × 1000"). The MCBCS was supported by the NIH grants CA192393, CA116167, CA176785 an NIH Specialized Program of Research Excellence (SPORE) in Breast Cancer [CA116201], and the Breast Cancer Research Foundation and a generous gift from the David F. and Margaret T. Grohne Family Foundation. MCCS cohort recruitment was funded by VicHealth and Cancer Council Victoria. The MCCS was further supported by Australian NHMRC grants 209057 and 396414, and by infrastructure provided by Cancer Council Victoria. Cases and their vital status were ascertained through the Victorian Cancer Registry (VCR) and the Australian Institute of Health and Welfare (AIHW), including the National Death Index and the Australian Cancer Database. The MEC was support by NIH grants CA63464, CA54281, CA098758, CA132839, and CA164973. The MISS study is supported by funding from ERC-2011-294576 Advanced grant, Swedish Cancer Society, Swedish Research Council, Local hospital funds, Berta Kamprad Foundation, Gunnar Nilsson. The MMHS study was supported by NIH grants CA97396, CA128931, CA116201, CA140286, and CA177150. MSKCC is supported by grants from the Breast Cancer Research Foundation and Robert and Kate Niehaus Clinical Cancer Genetics Initiative. The work of MTLGEBCS was supported by the Quebec Breast Cancer Foundation, the Canadian Institutes of Health Research for the "CIHR Team in Familial Risks of Breast Cancer" program – grant # CRN-87521 and the Ministry of Economic Development, Innovation and Export Trade – grant # PSR-SIIRI-701. MYBRCA is funded by research grants from the Malaysian Ministry of Higher Education (UM.C/HlR/MOHE/06) and Cancer Research Malaysia. MYMAMMO is supported by research grants from Yayasan Sime Darby LPGA Tournament and Malaysian Ministry of Higher Education (RP046B-15HTM). The NBCS has been supported by the Research Council of Norway grant 193387/V50 (to A.-L. Børresen-Dale and V.N. Kristensen) and grant 193387/H10 (to A.-L. Børresen-Dale and V.N. Kristensen), South Eastern Norway Health Authority (grant 39346 to A.-L. Børresen-Dale and 27208 to V.N. Kristensen) and the Norwegian Cancer Society (to A.-L. Børresen-Dale and 419616 - 71248 - PR-2006-0282 to V.N. Kristensen). It has received funding from the K.G. Jebsen Centre for Breast Cancer Research (2012-2015). The NBHS was supported by NIH grant R01CA100374. Biological sample preparation was conducted the Survey and Biospecimen Shared Resource, which is supported by P30 CA68485. The Northern California Breast Cancer Family Registry (NC-BCFR) and Ontario Familial Breast Cancer Registry (OFBCR) were supported by grant UM1 CA164920 from the National Cancer Institute (USA). The content of this manuscript does not necessarily reflect the views or policies of the National Cancer Institute or any of the collaborating centers in the Breast Cancer Family Registry (BCFR), nor does mention of trade names, commercial products, or organizations imply endorsement by the USA Government or the BCFR. The Carolina Breast Cancer Study was funded by Komen Foundation, the National Cancer Institute (P50 CA058223, U54 CA156733, and U01 CA179715), and the North Carolina University Cancer Research Fund. The NGOBCS was supported by Grants-in-Aid for the Third Term Comprehensive Ten-Year Strategy for Cancer Control from the Ministry of Health, Labor and Welfare of Japan, and for Scientific Research on Priority Areas, 17015049 and for Scientific Research on Innovative Areas, 221S0001, from the Ministry of Education, Culture, Sports, Science, and Technology of Japan. The NHS was supported by NIH grants P01 CA87969, UM1 CA186107, and U19 CA148065. The NHS2 was supported by NIH grants UM1 CA176726 and U19 CA148065. The OBCS was supported by research grants from the Finnish Cancer Foundation, the Academy of Finland (grant number 250083, 122715 and Center of Excellence grant number 251314), the Finnish Cancer Foundation, the Sigrid Juselius Foundation, the University of Oulu, the University of Oulu Support Foundation, and the special Governmental EVO funds for Oulu University Hospital-based research activities. The ORIGO study was supported by the Dutch Cancer Society (RUL 1997-1505) and the Biobanking and Biomolecular Resources Research Infrastructure (BBMRI-NL CP16). The PBCS was funded by Intramural Research Funds of the National Cancer Institute, Department of Health and Human Services, USA. Genotyping for PLCO was supported by the Intramural Research Program of the National Institutes of Health, NCI, Division of Cancer Epidemiology and Genetics. The PLCO is supported by the Intramural Research Program of the Division of Cancer Epidemiology and Genetics and supported by contracts from the Division of Cancer Prevention, National Cancer Institute, National Institutes of Health. The POSH study is funded by Cancer Research UK (grants C1275/A11699, C1275/C22524, C1275/A19187, C1275/A15956, and Breast Cancer Campaign 2010PR62, 2013PR044. PROCAS is funded from NIHR grant PGfAR 0707-10031. The RBCS was funded by the Dutch Cancer Society (DDHK 2004-3124, DDHK 2009-4318). The SASBAC study was supported by funding from the Agency for Science, Technology and Research of Singapore (A*STAR), the US National Institute of Health (NIH) and the Susan G. Komen Breast Cancer Foundation. The SBCGS was supported primarily by NIH grants R01CA64277, R01CA148667, UMCA182910, and R37CA70867. Biological sample preparation was conducted the Survey and Biospecimen Shared Resource, which is supported by P30 CA68485. The scientific development and funding of this project were, in part, supported by the Genetic Associations and Mechanisms in Oncology (GAME-ON) Network U19 CA148065. The SBCS was supported by Sheffield Experimental Cancer Medicine Centre and Breast Cancer Now Tissue Bank. The SCCS is supported by a grant from the National Institutes of Health (R01 CA092447). Data on SCCS cancer cases used in this publication were provided by the Alabama Statewide Cancer Registry; Kentucky Cancer Registry, Lexington, KY; Tennessee Department of Health, Office of Cancer Surveillance; Florida Cancer Data System; North Carolina Central Cancer Registry, North Carolina Division of Public Health; Georgia Comprehensive Cancer Registry; Louisiana Tumor Registry; Mississippi Cancer Registry; South Carolina Central Cancer Registry; Virginia Department of Health, Virginia Cancer Registry; Arkansas Department of Health, Cancer Registry, 4815 W. Markham, Little Rock, AR 72205. The Arkansas Central Cancer Registry is fully funded by a grant from National Program of Cancer Registries, Centers for Disease Control and Prevention (CDC). Data on SCCS cancer cases from Mississippi were collected by the Mississippi Cancer Registry which participates in the National Program of Cancer Registries (NPCR) of the Centers for Disease Control and Prevention (CDC). The contents of this publication are solely the responsibility of the authors and do not necessarily represent the official views of the CDC or the Mississippi Cancer Registry. SEARCH is funded by Cancer Research UK [C490/A10124, C490/A16561] and supported by the UK National Institute for Health Research Biomedical Research Centre at the University of Cambridge. The University of Cambridge has received salary support for PDPP from the NHS in the East of England through the Clinical Academic Reserve. SEBCS was supported by the BRL (Basic Research Laboratory) program through the National Research Foundation of Korea funded by the Ministry of Education, Science and Technology (2012-0000347). SGBCC is funded by the NUS start-up Grant, National University Cancer Institute Singapore (NCIS) Centre Grant and the NMRC Clinician Scientist Award. Additional controls were recruited by the Singapore Consortium of Cohort Studies-Multi-ethnic cohort (SCCS-MEC), which was funded by the Biomedical Research Council, grant number: 05/1/21/19/425. The Sister Study (SISTER) is supported by the Intramural Research Program of the NIH, National Institute of Environmental Health Sciences (Z01-ES044005 and Z01-ES049033). The Two Sister Study (2SISTER) was supported by the Intramural Research Program of the NIH, National Institute of Environmental Health Sciences (Z01-ES044005 and Z01-ES102245), and, also by a grant from Susan G. Komen for the Cure, grant FAS0703856. SKKDKFZS is supported by the DKFZ. The SMC is funded by the Swedish Cancer Foundation. The SZBCS was supported by Grant PBZ_KBN_122/P05/2004. The TBCS was funded by The National Cancer Institute, Thailand. The TNBCC was supported by a Specialized Program of Research Excellence (SPORE) in Breast Cancer (CA116201), a grant from the Breast Cancer Research Foundation, a generous gift from the David F. and Margaret T. Grohne Family Foundation. The TWBCS is supported by the Taiwan Biobank project of the Institute of Biomedical Sciences, Academia Sinica, Taiwan. The UCIBCS component of this research was supported by the NIH [CA58860, CA92044] and the Lon V Smith Foundation [LVS39420]. The UKBGS is funded by Breast Cancer Now and the Institute of Cancer Research (ICR), London. ICR acknowledges NHS funding to the NIHR Biomedical Research Centre. The UKOPS study was funded by The Eve Appeal (The Oak Foundation) and supported by the National Institute for Health Research University College London Hospitals Biomedical Research Centre. The US3SS study was supported by Massachusetts (K.M.E., R01CA47305), Wisconsin (P.A.N., R01 CA47147) and New Hampshire (L.T.-E., R01CA69664) centers, and Intramural Research Funds of the National Cancer Institute, Department of Health and Human Services, USA. The USRT Study was funded by Intramural Research Funds of the National Cancer Institute, Department of Health and Human Services, USA. The WAABCS study was supported by grants from the National Cancer Institute of the National Institutes of Health (R01 CA89085 and P50 CA125183 and the D43 TW009112 grant), Susan G. Komen (SAC110026), the Dr. Ralph and Marian Falk Medical Research Trust, and the Avon Foundation for Women. The WHI program is funded by the National Heart, Lung, and Blood Institute, the US National Institutes of Health and the US Department of Health and Human Services (HHSN268201100046C, HHSN268201100001C, HHSN268201100002C, HHSN268201100003C, HHSN268201100004C, and HHSN271201100004C). This work was also funded by NCI U19 CA148065-01. D.G.E. is supported by the all Manchester NIHR Biomedical research center Manchester (IS-BRC-1215-20007). HUNBOCS, Hungarian Breast and Ovarian Cancer Study was supported by Hungarian Research Grant KTIA-OTKA CK-80745, NKFI_OTKA K-112228. C.I. received support from the Nontherapeutic Subject Registry Shared Resource at Georgetown University (NIH/NCI P30-CA-51008) and the Jess and Mildred Fisher Center for Hereditary Cancer and Clinical Genomics Research. K.M. is supported by CRUK C18281/A19169. City of Hope Clinical Cancer Community Research Network and the Hereditary Cancer Research Registry, supported in part by Award Number RC4CA153828 (PI: J Weitzel) from the National Cancer Institute and the office of the Directory, National Institutes of Health. The content is solely the responsibility of the authors and does not necessarily represent the official views of the National Institutes of Health. The colorectal cancer genome-wide association analyses: Colorectal Transdisciplinary Study (CORECT): The content of this manuscript does not necessarily reflect the views or policies of the National Cancer Institute or any of the collaborating centers in the CORECT Consortium, nor does mention of trade names, commercial products or organizations imply endorsement by the US Government or the CORECT Consortium. We are incredibly grateful for the contributions of Dr. Brian Henderson and Dr. Roger Green over the course of this study and acknowledge them in memoriam. We are also grateful for support from Daniel and Maryann Fong. ColoCare: we thank the many investigators and staff who made this research possible in ColoCare Seattle and ColoCare Heidelberg. ColoCare was initiated and developed at the Fred Hutchinson Cancer Research Center by Drs. Ulrich and Grady. CCFR: the Colon CFR graciously thanks the generous contributions of their study participants, dedication of study staff, and financial support from the U.S. National Cancer Institute, without which this important registry would not exist. Galeon: GALEON wishes to thank the Department of Surgery of University Hospital of Santiago (CHUS), Sara Miranda Ponte, Carmen M Redondo, and the staff of the Department of Pathology and Biobank of CHUS, Instituto de Investigación Sanitaria de Santiago (IDIS), Instituto de Investigación Sanitaria Galicia Sur (IISGS), SERGAS, Vigo, Spain, and Programa Grupos Emergentes, Cancer Genetics Unit, CHUVI Vigo Hospital, Instituto de Salud Carlos III, Spain. MCCS: this study was made possible by the contribution of many people, including the original investigators and the diligent team who recruited participants and continue to work on follow-up. We would also like to express our gratitude to the many thousands of Melbourne residents who took part in the study and provided blood samples. SEARCH: We acknowledge the contributions of Mitul Shah, Val Rhenius, Sue Irvine, Craig Luccarini, Patricia Harrington, Don Conroy, Rebecca Mayes, and Caroline Baynes. The Swedish low-risk colorectal cancer study: we thank Berith Wejderot and the Swedish low-risk colorectal cancer study group. Genetics & Epidemiology of Colorectal Cancer Consortium (GECCO): we thank all those at the GECCO Coordinating Center for helping bring together the data and people that made this project possible. ASTERISK: we are very grateful to Dr. Bruno Buecher without whom this project would not have existed. We also thank all those who agreed to participate in this study, including the patients and the healthy control persons, as well as all the physicians, technicians and students. DACHS: we thank all participants and cooperating clinicians, and Ute Handte-Daub, Renate Hettler-Jensen, Utz Benscheid, Muhabbet Celik, and Ursula Eilber for excellent technical assistance. HPFS, NHS and PHS: we acknowledge Patrice Soule and Hardeep Ranu of the Dana-Farber Harvard Cancer Center High-Throughput Polymorphism Core who assisted in the genotyping for NHS, HPFS, and PHS under the supervision of Dr. Immaculata Devivo and Dr. David Hunter, Qin (Carolyn) Guo, and Lixue Zhu who assisted in programming for NHS and HPFS and Haiyan Zhang who assisted in programming for the PHS. We thank the participants and staff of the Nurses' Health Study and the Health Professionals Follow-Up Study, for their valuable contributions as well as the following state cancer registries for their help: A.L., A.Z., A.R., C.A., C.O., C.T., D.E., F.L., G.A., I.D., I.L., I.N., I.A., K.Y., L.A., M.E., M.D., M.A., M.I., N.E., N.H., N.J., N.Y., N.C., N.D., O.H., O.K., O.R., P.A., R.I., S.C., T.N., T.X., V.A., W.A., W.Y. In addition, this study was approved by the Connecticut Department of Public Health (DPH) Human Investigations Committee. Certain data used in this publication were obtained from the DPH. We assume full responsibility for analyses and interpretation of these data. PLCO: we thank Drs. Christine Berg and Philip Prorok, Division of Cancer Prevention, National Cancer Institute, the Screening Center investigators and staff or the Prostate, Lung, Colorectal and Ovarian (PLCO) Cancer Screening Trial, Mr. Tom Riley and staff, Information Management Services Inc., Ms. Barbara O'Brien and staff, Westat Inc. and Drs. Bill Kopp, Wen Shao and staff, SAIC-Frederick. Most importantly, we acknowledge the study participants for their contributions for making this study possible. The statements contained herein are solely those of the authors and do not represent or imply concurrence or endorsement by NCI. PMH: we thank the study participants and staff of the Hormones and Colon Cancer study. WHI: we thank the WHI investigators and staff for their dedication, and the study participants for making the program possible. A full listing of WHI investigators can be found at https://cleo.whi.org/researchers/Documents%20%20Write%20a%20Paper/WHI%20Investigator%20Short20List.pdf. CORECT: The CORECT Study was supported by the National Cancer Institute, National Institutes of Health (NCI/NIH), U.S. Department of Health and Human Services (grant numbers U19 CA148107, R01 CA81488, P30 CA014089, R01 CA197350; P01 CA196569; and R01 CA201407) and National Institutes of Environmental Health Sciences, National Institutes of Health (grant number T32 ES013678). The ATBC Study was supported by the US Public Health Service contracts (N01-CN-45165, N01-RC-45035, N01-RC-37004, and HHSN261201000006C) from the National Cancer Institute. The Cancer Prevention Study-II Nutrition Cohort is funded by the American Cancer Society. ColoCare: This work was supported by the National Institutes of Health (grant numbers R01 CA189184, U01 CA206110, 2P30CA015704-40 (Gilliland)), the Matthias Lackas-Foundation, the German Consortium for Translational Cancer Research, and the EU TRANSCAN initiative. Genetics and Epidemiology of Colorectal Cancer Consortium (GECCO): funding for GECCO was provided by the National Cancer Institute, National Institutes of Health, U.S. Department of Health and Human Services (grant numbers U01 CA137088, R01 CA059045, and U01 CA164930). This research was funded in part through the NIH/NCI Cancer Center Support Grant P30 CA015704. The Colon Cancer Family Registry (CFR) Illumina GWAS was supported by funding from the National Cancer Institute, National Institutes of Health (grant numbers U01 CA122839, R01 CA143247). The Colon CFR/CORECT Affymetrix Axiom GWAS and OncoArray GWAS were supported by funding from National Cancer Institute, National Institutes of Health (grant number U19 CA148107 to S.G.). The Colon CFR participant recruitment and collection of data and biospecimens used in this study were supported by the National Cancer Institute, National Institutes of Health (grant number UM1 CA167551) and through cooperative agreements with the following Colon CFR centers: Australasian Colorectal Cancer Family Registry (NCI/NIH grant numbers U01 CA074778 and U01/U24 CA097735), USC Consortium Colorectal Cancer Family Registry (NCI/NIH grant numbers U01/U24 CA074799), Mayo Clinic Cooperative Family Registry for Colon Cancer Studies (NCI/NIH grant number U01/U24 CA074800), Ontario Familial Colorectal Cancer Registry (NCI/NIH grant number U01/U24 CA074783), Seattle Colorectal Cancer Family Registry (NCI/NIH grant number U01/U24 CA074794), and University of Hawaii Colorectal Cancer Family Registry (NCI/NIH grant number U01/U24 CA074806), Additional support for case ascertainment was provided from the Surveillance, Epidemiology and End Results (SEER) Program of the National Cancer Institute to Fred Hutchinson Cancer Research Center (Control Nos. N01-CN-67009 and N01-PC-35142, and Contract No. HHSN2612013000121), the Hawai'i Department of Health (Control Nos. N01-PC-67001 and N01-PC-35137, and Contract No. HHSN26120100037C, and the California Department of Public Health (contracts HHSN261201000035C awarded to the University of Southern California, and the following state cancer registries: A.Z., C.O., M.N., N.C., N.H., and by the Victoria Cancer Registry and Ontario Cancer Registry. ESTHER/VERDI was supported by grants from the Baden–Württemberg Ministry of Science, Research and Arts and the German Cancer Aid. MCCS cohort recruitment was funded by VicHealth and Cancer Council Victoria. GALEON: FIS Intrasalud (PI13/01136). The MCCS was further supported by Australian NHMRC grants 509348, 209057, 251553, and 504711 and by infrastructure provided by Cancer Council Victoria. Cases and their vital status were ascertained through the Victorian Cancer Registry (VCR) and the Australian Institute of Health and Welfare (AIHW), including the National Death Index and the Australian Cancer Database. MSKCC: the work at Sloan Kettering in New York was supported by the Robert and Kate Niehaus Center for Inherited Cancer Genomics and the Romeo Milio Foundation. Moffitt: This work was supported by funding from the National Institutes of Health (grant numbers R01 CA189184, P30 CA076292), Florida Department of Health Bankhead-Coley Grant 09BN-13, and the University of South Florida Oehler Foundation. Moffitt contributions were supported in part by the Total Cancer Care Initiative, Collaborative Data Services Core, and Tissue Core at the H. Lee Moffitt Cancer Center & Research Institute, a National Cancer Institute-designated Comprehensive Cancer Center (grant number P30 CA076292). SEARCH: Cancer Research UK (C490/A16561). The Spanish study was supported by Instituto de Salud Carlos III, co-funded by FEDER funds –a way to build Europe– (grants PI14-613 and PI09-1286), Catalan Government DURSI (grant 2014SGR647), and Junta de Castilla y León (grant LE22A10-2). The Swedish Low-risk Colorectal Cancer Study: the study was supported by grants from the Swedish research council; K2015-55 × -22674-01-4, K2008-55 × -20157-03-3, K2006-72 × -20157-01-2 and the Stockholm County Council (ALF project). CIDR genotyping for the Oncoarray was conducted under contract 268201200008I (to K.D.), through grant 101HG007491-01 (to C.I.A.). The Norris Cotton Cancer Center - P30CA023108, The Quantitative Biology Research Institute - P20GM103534, and the Coordinating Center for Screen Detected Lesions - U01CA196386 also supported efforts of C.I.A. This work was also supported by the National Cancer Institute (grant numbers U01 CA1817700, R01 CA144040). ASTERISK: a Hospital Clinical Research Program (PHRC) and supported by the Regional Council of Pays de la Loire, the Groupement des Entreprises Françaises dans la Lutte contre le Cancer (GEFLUC), the Association Anne de Bretagne Génétique and the Ligue Régionale Contre le Cancer (LRCC). COLO2&3: National Institutes of Health (grant number R01 CA060987). DACHS: This work was supported by the German Research Council (BR 1704/6-1, BR 1704/6-3, BR 1704/6-4, CH 117/1-1, HO 5117/2-1, HE 5998/2-1, KL 2354/3-1, RO 2270/8-1, and BR 1704/17-1), the Interdisciplinary Research Program of the National Center for Tumor Diseases (NCT), Germany, and the German Federal Ministry of Education and Research (01KH0404, 01ER0814, 01ER0815, 01ER1505A, and 01ER1505B). DALS: National Institutes of Health (grant number R01 CA048998 to M.L.S). HPFS is supported by National Institutes of Health (grant numbers P01 CA055075, UM1 CA167552, R01 137178, and P50 CA127003), NHS by the National Institutes of Health (grant numbers UM1 CA186107, R01 CA137178, P01 CA087969, and P50 CA127003), NHSII by the National Institutes of Health (grant numbers R01 050385CA and UM1 CA176726), and PHS by the National Institutes of Health (grant number R01 CA042182). MEC: National Institutes of Health (grant numbers R37 CA054281, P01 CA033619, and R01 CA063464). OFCCR: National Institutes of Health, through funding allocated to the Ontario Registry for Studies of Familial Colorectal Cancer (grant number U01 CA074783); see Colon CFR section above. As subset of ARCTIC, OFCCR is supported by a GL2 grant from the Ontario Research Fund, the Canadian Institutes of Health Research, and the Cancer Risk Evaluation (CaRE) Program grant from the Canadian Cancer Society Research Institute. T.J.H. and B.W.Z. are recipients of Senior Investigator Awards from the Ontario Institute for Cancer Research, through generous support from the Ontario Ministry of Research and Innovation. PLCO: Intramural Research Program of the Division of Cancer Epidemiology and Genetics and supported by contracts from the Division of Cancer Prevention, National Cancer Institute, NIH, DHHS. Additionally, a subset of control samples was genotyped as part of the Cancer Genetic Markers of Susceptibility (CGEMS) Prostate Cancer GWAS, Colon CGEMS pancreatic cancer scan (PanScan), and the Lung Cancer and Smoking study. The prostate and PanScan study datasets were accessed with appropriate approval through the dbGaP online resource (http://cgems.cancer.gov/data/) accession numbers phs000207.v1.p1 and phs000206.v3.p2, respectively, and the lung datasets were accessed from the dbGaP website (http://www.ncbi.nlm.nih.gov/gap) through accession number phs000093.v2.p2. Funding for the Lung Cancer and Smoking study was provided by National Institutes of Health (NIH), Genes, Environment and Health Initiative (GEI) Z01 CP 010200, NIH U01 HG004446, and NIH GEI U01 HG 004438. For the lung study, the GENEVA Coordinating Center provided assistance with genotype cleaning and general study coordination, 23 and the Johns Hopkins University Center for Inherited Disease Research conducted genotyping. PMH: National Institutes of Health (grant number R01 CA076366). VITAL: National Institutes of Health (grant number K05-CA154337). WHI: The WHI program is funded by the National Heart, Lung, and Blood Institute, National Institutes of Health, U.S. Department of Health and Human Services through contracts HHSN268201600018C, HHSN268201600001C, HHSN268201600002C, HHSN268201600003C, and HHSN268201600004C. The head and neck cancer genome-wide association analyses: The study was supported by NIH/NCI: P50 CA097190, and P30 CA047904, Canadian Cancer Society Research Institute (no. 020214) and Cancer Care Ontario Research Chair to R.H. The Princess Margaret Hospital Head and Neck Cancer Translational Research Program is funded by the Wharton family, Joe's Team, Gordon Tozer, Bruce Galloway and the Elia family. Geoffrey Liu was supported by the Posluns Family Fund and the Lusi Wong Family Fund at the Princess Margaret Foundation, and the Alan B. Brown Chair in Molecular Genomics. This publication presents data from Head and Neck 5000 (H&N5000). H&N5000 was a component of independent research funded by the UK National Institute for Health Research (NIHR) under its Programme Grants for Applied Research scheme (RP-PG-0707-10034). The views expressed in this publication are those of the author(s) and not necessarily those of the NHS, the NIHR or the Department of Health. Human papillomavirus (HPV) in H&N5000 serology was supported by a Cancer Research UK Programme Grant, the Integrative Cancer Epidemiology Programme (grant number: C18281/A19169). National Cancer Institute (R01-CA90731); National Institute of Environmental Health Sciences (P30ES10126). The authors thank all the members of the GENCAPO team/The Head and Neck Genome Project (GENCAPO) was supported by the Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP) (Grant numbers 04/12054-9 and 10/51168-0). CPS-II recruitment and maintenance is supported with intramural research funding from the American Cancer Society. Genotyping performed at the Center for Inherited Disease Research (CIDR) was funded through the U.S. National Institute of Dental and Craniofacial Research (NIDCR) grant 1 × 01HG007780-0. The University of Pittsburgh head and neck cancer case-control study is supported by National Institutes of Health grants P50 CA097190 and P30 CA047904. The Carolina Head and Neck Cancer Study (CHANCE) was supported by the National Cancer Institute (R01-CA90731). The Head and Neck Genome Project (GENCAPO) was supported by the Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP) (Grant numbers 04/12054-9 and 10/51168-0). The authors thank all the members of the GENCAPO team. The HN5000 study was funded by the National Institute for Health Research (NIHR) under its Programme Grants for Applied Research scheme (RP-PG-0707-10034), the views expressed in this publication are those of the author(s) and not necessarily those of the NHS, the NIHR or the Department of Health. The Toronto study was funded by the Canadian Cancer Society Research Institute (020214) and the National Cancer Institute (U19-CA148127) and the Cancer Care Ontario Research Chair. The alcohol-related cancers and genetic susceptibility study in Europe (ARCAGE) was funded by the European Commission's 5th Framework Program (QLK1-2001-00182), the Italian Association for Cancer Research, Compagnia di San Paolo/FIRMS, Region Piemonte, and Padova University (CPDA057222). The Rome Study was supported by the Associazione Italiana per la Ricerca sul Cancro (AIRC) IG 2011 10491 and IG2013 14220 to S.B., and Fondazione Veronesi to S.B. The IARC Latin American study was funded by the European Commission INCO-DC programme (IC18-CT97-0222), with additional funding from Fondo para la Investigacion Cientifica y Tecnologica (Argentina) and the Fundação de Amparo à Pesquisa do Estado de São Paulo (01/01768-2). We thank Leticia Fernandez, Instituto Nacional de Oncologia y Radiobiologia, La Habana, Cuba and Sergio and Rosalina Koifman, for their efforts with the IARC Latin America study São Paulo center. The IARC Central Europe study was supported by European Commission's INCO-COPERNICUS Program (IC15- CT98-0332), NIH/National Cancer Institute grant CA92039, and the World Cancer Research Foundation grant WCRF 99A28. The IARC Oral Cancer Multicenter study was funded by grant S06 96 202489 05F02 from Europe against Cancer; grants FIS 97/0024, FIS 97/0662, and BAE 01/5013 from Fondo de Investigaciones Sanitarias, Spain; the UICC Yamagiwa-Yoshida Memorial International Cancer Study; the National Cancer Institute of Canada; Associazione Italiana per la Ricerca sul Cancro; and the Pan-American Health Organization. Coordination of the EPIC study is financially supported by the European Commission (DG-SANCO) and the International Agency for Research on Cancer. The lung cancer genome-wide association analyses: Transdisciplinary Research for Cancer in Lung (TRICL) of the International Lung Cancer Consortium (ILCCO) was supported by (U19-CA148127, CA148127S1, U19CA203654, and Cancer Prevention Research Institute of Texas RR170048). The ILCCO data harmonization is supported by Cancer Care Ontario Research Chair of Population Studies to R. H. and Lunenfeld-Tanenbaum Research Institute, Sinai Health System. The TRICL-ILCCO OncoArray was supported by in-kind genotyping by the Centre for Inherited Disease Research (26820120008i-0-26800068-1). The CAPUA study was supported by FIS-FEDER/Spain grant numbers FIS-01/310, FIS-PI03-0365, and FIS-07-BI060604, FICYT/Asturias grant numbers FICYT PB02-67 and FICYT IB09-133, and the University Institute of Oncology (IUOPA), of the University of Oviedo and the Ciber de Epidemiologia y Salud Pública. CIBERESP, SPAIN. The work performed in the CARET study was supported by the National Institute of Health/National Cancer Institute: UM1 CA167462 (PI: Goodman), National Institute of Health UO1-CA6367307 (PIs Omen, Goodman); National Institute of Health R01 CA111703 (PI Chen), National Institute of Health 5R01 CA151989-01A1(PI Doherty). The Liverpool Lung project is supported by the Roy Castle Lung Cancer Foundation. The Harvard Lung Cancer Study was supported by the NIH (National Cancer Institute) grants CA092824, CA090578, CA074386. The Multi-ethnic Cohort Study was partially supported by NIH Grants CA164973, CA033619, CA63464, and CA148127. The work performed in MSH-PMH study was supported by The Canadian Cancer Society Research Institute (020214), Ontario Institute of Cancer and Cancer Care Ontario Chair Award to R.J.H. and G.L. and the Alan Brown Chair and Lusi Wong Programs at the Princess Margaret Hospital Foundation. NJLCS was funded by the State Key Program of National Natural Science of China (81230067), the National Key Basic Research Program Grant (2011CB503805), the Major Program of the National Natural Science Foundation of China (81390543). The Norway study was supported by Norwegian Cancer Society, Norwegian Research Council. The Shanghai Cohort Study (SCS) was supported by National Institutes of Health R01 CA144034 (PI: Yuan) and UM1 CA182876 (PI: Yuan). The Singapore Chinese Health Study (SCHS) was supported by National Institutes of Health R01 CA144034 (PI: Yuan) and UM1 CA182876 (PI: Yuan). The work in TLC study has been supported in part the James & Esther King Biomedical Research Program (09KN-15), National Institutes of Health Specialized Programs of Research Excellence (SPORE) Grant (P50 CA119997), and by a Cancer Center Support Grant (CCSG) at the H. Lee Moffitt Cancer Center and Research Institute, an NCI designated Comprehensive Cancer Center (grant number P30-CA76292). The Vanderbilt Lung Cancer Study—BioVU dataset used for the analyses described was obtained from Vanderbilt University Medical Center's BioVU, which is supported by institutional funding, the 1S10RR025141-01 instrumentation award, and by the Vanderbilt CTSA grant UL1TR000445 from NCATS/NIH. Dr. Aldrich was supported by NIH/National Cancer Institute K07CA172294 (PI: Aldrich) and Dr. Bush was supported by NHGRI/NIH U01HG004798 (PI: Crawford). The Copenhagen General Population Study (CGPS) was supported by the Chief Physician Johan Boserup and Lise Boserup Fund, the Danish Medical Research Council and Herlev Hospital. The NELCS study: Grant Number P20RR018787 from the National Center for Research Resources (NCRR), a component of the National Institutes of Health (NIH). The Kentucky Lung Cancer Research Initiative was supported by the Department of Defense [Congressionally Directed Medical Research Program, U.S. Army Medical Research and Materiel Command Program] under award number: 10153006 (W81XWH-11-1-0781). Views and opinions of, and endorsements by the author(s) do not reflect those of the US Army or the Department of Defense. This research was also supported by unrestricted infrastructure funds from the UK Center for Clinical and Translational Science, NIH grant UL1TR000117 and Markey Cancer Center NCI Cancer Center Support Grant (P30 CA177558) Shared Resource Facilities: Cancer Research Informatics, Biospecimen and Tissue Procurement, and Biostatistics and Bioinformatics. The M.D. Anderson Cancer Center study was supported in part by grants from the NIH (P50 CA070907, R01 CA176568) (to X.W.), Cancer Prevention & Research Institute of Texas (RP130502) (to X.W.), and The University of Texas MD Anderson Cancer Center institutional support for the Center for Translational and Public Health Genomics. The deCODE study of smoking and nicotine dependence was funded in part by a grant from NIDA (R01- DA017932). The study in Lodz center was partially funded by Nofer Institute of Occupational Medicine, under task NIOM 10.13: Predictors of mortality from non-small cell lung cancer—field study. Genetic sharing analysis was funded by NIH grant CA194393. The research undertaken by M.D.T., L.V.W., and M.S.A. was partly funded by the National Institute for Health Research (NIHR). The views expressed are those of the author(s) and not necessarily those of the NHS, the NIHR or the Department of Health. M.D.T. holds a Medical Research Council Senior Clinical Fellowship (G0902313). The work to assemble the FTND GWAS meta-analysis was supported by the National Institutes of Health (NIH), National Institute on Drug Abuse (NIDA) grant number R01 DA035825 (Principal Investigator [PI]: DBH). The study populations included COGEND (dbGaP phs000092.v1.p1 and phs000404.v1.p1), COPDGene (dbGaP phs000179.v3.p2), deCODE Genetics, EAGLE (dbGaP phs000093.vs.p2), and SAGE. dbGaP phs000092.v1.p1). See Hancock et al. Transl Psychiatry 2015 (PMCID: PMC4930126) for the full listing of funding sources and other acknowledgments. The Resource for the Study of Lung Cancer Epidemiology in North Trent (ReSoLuCENT)study was funded by the Sheffield Hospitals Charity, Sheffield Experimental Cancer Medicine Centre and Weston Park Hospital Cancer Charity. The ovarian cancer genome-wide association analysis: The Ovarian Cancer Association Consortium (OCAC) is supported by a grant from the Ovarian Cancer Research Fund thanks to donations by the family and friends of Kathryn Sladek Smith (PPD/RPCI.07). The scientific development and funding for this project were in part supported by the US National Cancer Institute GAME-ON Post-GWAS Initiative (U19-CA148112). This study made use of data generated by the Wellcome Trust Case Control consortium that was funded by the Wellcome Trust under award 076113. The results published here are in part based upon data generated by The Cancer Genome Atlas Pilot Project established by the National Cancer Institute and National Human Genome Research Institute (dbGap accession number phs000178.v8.p7). The OCAC OncoArray genotyping project was funded through grants from the U.S. National Institutes of Health (CA1X01HG007491-01 (C.I.A.), U19-CA148112 (T.A.S.), R01-CA149429 (C.M.P.), and R01-CA058598 (M.T.G.); Canadian Institutes of Health Research (MOP-86727 (L.E.K.) and the Ovarian Cancer Research Fund (A.B.). The COGS project was funded through a European Commission's Seventh Framework Programme grant (agreement number 223175 - HEALTH-F2-2009-223175) and through a grant from the U.S. National Institutes of Health (R01-CA122443 (E.L.G)). Funding for individual studies: AAS: National Institutes of Health (RO1-CA142081); AOV: The Canadian Institutes for Health Research (MOP-86727); AUS: The Australian Ovarian Cancer Study Group was supported by the U.S. Army Medical Research and Materiel Command (DAMD17-01-1-0729), National Health & Medical Research Council of Australia (199600, 400413 and 400281), Cancer Councils of New South Wales, Victoria, Queensland, South Australia and Tasmania and Cancer Foundation of Western Australia (Multi-State Applications 191, 211, and 182). The Australian Ovarian Cancer Study gratefully acknowledges additional support from Ovarian Cancer Australia and the Peter MacCallum Foundation; BAV: ELAN Funds of the University of Erlangen-Nuremberg; BEL: National Kankerplan; BGS: Breast Cancer Now, Institute of Cancer Research; BVU: Vanderbilt CTSA grant from the National Institutes of Health (NIH)/National Center for Advancing Translational Sciences (NCATS) (ULTR000445); CAM: National Institutes of Health Research Cambridge Biomedical Research Centre and Cancer Research UK Cambridge Cancer Centre; CHA: Innovative Research Team in University (PCSIRT) in China (IRT1076); CNI: Instituto de Salud Carlos III (PI12/01319); Ministerio de Economía y Competitividad (SAF2012); COE: Department of Defense (W81XWH-11-2-0131); CON: National Institutes of Health (R01-CA063678, R01-CA074850; and R01-CA080742); DKE: Ovarian Cancer Research Fund; DOV: National Institutes of Health R01-CA112523 and R01-CA87538; EMC: Dutch Cancer Society (EMC 2014-6699); EPC: The coordination of EPIC is financially supported by the European Commission (DG-SANCO) and the International Agency for Research on Cancer. The national cohorts are supported by Danish Cancer Society (Denmark); Ligue Contre le Cancer, Institut Gustave Roussy, Mutuelle Générale de l'Education Nationale, Institut National de la Santé et de la Recherche Médicale (INSERM) (France); German Cancer Aid, German Cancer Research Center (DKFZ), Federal Ministry of Education and Research (BMBF) (Germany); the Hellenic Health Foundation (Greece); Associazione Italiana per la Ricerca sul Cancro-AIRC-Italy and National Research Council (Italy); Dutch Ministry of Public Health, Welfare and Sports (VWS), Netherlands Cancer Registry (NKR), LK Research Funds, Dutch Prevention Funds, Dutch ZON (Zorg Onderzoek Nederland), World Cancer Research Fund (WCRF), Statistics Netherlands (The Netherlands); ERC-2009-AdG 232997 and Nordforsk, Nordic Centre of Excellence programme on Food, Nutrition and Health (Norway); Health Research Fund (FIS), PI13/00061 to Granada, PI13/01162 to EPIC-Murcia, Regional Governments of Andalucía, Asturias, Basque Country, Murcia and Navarra, ISCIII RETIC (RD06/0020) (Spain); Swedish Cancer Society, Swedish Research Council and County Councils of Skåne and Västerbotten (Sweden); Cancer Research UK (14136 to EPIC-Norfolk; C570/A16491 and C8221/A19170 to EPIC-Oxford), Medical Research Council (1000143 to EPIC-Norfolk, MR/M012190/1 to EPIC-Oxford) (United Kingdom); GER: German Federal Ministry of Education and Research, Programme of Clinical Biomedical Research (01 GB 9401) and the German Cancer Research Center (DKFZ); GRC: This research has been co-financed by the European Union (European Social Fund—ESF) and Greek national funds through the Operational Program "Education and Lifelong Learning" of the National Strategic Reference Framework (NSRF)—Research Funding Program of the General Secretariat for Research & Technology: SYN11_10_19 NBCA. Investing in knowledge society through the European Social Fund; GRR: Roswell Park Cancer Institute Alliance Foundation, P30 CA016056; HAW: U.S. National Institutes of Health (R01-CA58598, N01-CN-55424, and N01-PC-67001); HJO: Intramural funding; Rudolf-Bartling Foundation; HMO: Intramural funding; Rudolf-Bartling Foundation; HOC: Helsinki University Research Fund; HOP: Department of Defense (DAMD17-02-1-0669) and NCI (K07-CA080668, R01-CA95023, P50-CA159981 MO1-RR000056 R01-CA126841); HUO: Intramural funding; Rudolf-Bartling Foundation; JGO: JSPS KAKENHI grant; JPN: Grant-in-Aid for the Third Term Comprehensive 10-Year Strategy for Cancer Control from the Ministry of Health, Labour and Welfare; KRA: This study (Ko-EVE) was supported by a grant from the Korea Health Technology R&D Project through the Korea Health Industry Development Institute (KHIDI), and the National R&D Program for Cancer Control, Ministry of Health & Welfare, Republic of Korea (HI16C1127; 0920010); LAX: American Cancer Society Early Detection Professorship (SIOP-06-258-01-COUN) and the National Center for Advancing Translational Sciences (NCATS), Grant UL1TR000124; LUN: ERC-2011-AdG 294576-risk factors cancer, Swedish Cancer Society, Swedish Research Council, Beta Kamprad Foundation; MAC: National Institutes of Health (R01-CA122443, P30-CA15083, P50-CA136393); Mayo Foundation; Minnesota Ovarian Cancer Alliance; Fred C. and Katherine B. Andersen Foundation; Fraternal Order of Eagles; MAL: Funding for this study was provided by research grant R01- CA61107 from the National Cancer Institute, Bethesda, MD, research grant 94 222 52 from the Danish Cancer Society, Copenhagen, Denmark; and the Mermaid I project; MAS: Malaysian Ministry of Higher Education (UM.C/HlR/MOHE/06) and Cancer Research Initiatives Foundation; MAY: National Institutes of Health (R01-CA122443, P30-CA15083, and P50-CA136393); Mayo Foundation; Minnesota Ovarian Cancer Alliance; Fred C. and Katherine B. Andersen Foundation; MCC: Cancer Council Victoria, National Health and Medical Research Council of Australia (NHMRC) grants number 209057, 251533, 396414, and 504715; MDA: DOD Ovarian Cancer Research Program (W81XWH-07-0449); MEC: NIH (CA54281, CA164973, CA63464); MOF: Moffitt Cancer Center, Merck Pharmaceuticals, the state of Florida, Hillsborough County, and the city of Tampa; NCO: National Institutes of Health (R01-CA76016) and the Department of Defense (DAMD17-02-1-0666); NEC: National Institutes of Health R01-CA54419 and P50-CA105009 and Department of Defense W81XWH-10-1-02802; NHS: UM1 CA186107, P01 CA87969, R01 CA49449, R01-CA67262, UM1 CA176726; NJO: National Cancer Institute (NIH-K07 CA095666, R01-CA83918, NIH-K22-CA138563, and P30-CA072720) and the Cancer Institute of New Jersey; If Sara Olson and/or Irene Orlow is a co-author, please add NCI CCSG award (P30-CA008748) to the funding sources; NOR: Helse Vest, The Norwegian Cancer Society, The Research Council of Norway; NTH: Radboud University Medical Centre; OPL: National Health and Medical Research Council (NHMRC) of Australia (APP1025142) and Brisbane Women's Club; ORE: OHSU Foundation; OVA: This work was supported by Canadian Institutes of Health Research grant (MOP-86727) and by NIH/NCI 1 R01CA160669-01A1; PLC: Intramural Research Program of the National Cancer Institute; POC: Pomeranian Medical University; POL: Intramural Research Program of the National Cancer Institute; PVD: Canadian Cancer Society and Cancer Research Society GRePEC Program; RBH: National Health and Medical Research Council of Australia; RMH: Cancer Research UK, Royal Marsden Hospital; RPC: National Institute of Health (P50-CA159981, R01-CA126841); SEA: Cancer Research UK (C490/A10119 C490/A10124); UK National Institute for Health Research Biomedical Research Centres at the University of Cambridge; SIS: NIH, National Institute of Environmental Health Sciences, Z01-ES044005 and Z01-ES049033; SMC: The bbSwedish Research Council-SIMPLER infrastructure; the Swedish Cancer Foundation; SON: National Health Research and Development Program, Health Canada, grant 6613-1415-53; SRO: Cancer Research UK (C536/A13086, C536/A6689) and Imperial Experimental Cancer Research Centre (C1312/A15589); STA: NIH grants U01 CA71966 and U01 CA69417; SWE: Swedish Cancer foundation, WeCanCureCancer and VårKampMotCancer foundation; SWH: NIH (NCI) grant R37-CA070867; TBO: National Institutes of Health (R01-CA106414-A2), American Cancer Society (CRTG-00-196-01-CCE), Department of Defense (DAMD17-98-1-8659), Celma Mastery Ovarian Cancer Foundation; TOR: NIH grants R01-CA063678 and R01 CA063682; UCI: NIH R01-CA058860 and the Lon V Smith Foundation grant LVS39420; UHN: Princess Margaret Cancer Centre Foundation-Bridge for the Cure; UKO: The UKOPS study was funded by The Eve Appeal (The Oak Foundation) and supported by the National Institute for Health Research University College London Hospitals Biomedical Research Centre; UKR: Cancer Research UK (C490/A6187), UK National Institute for Health Research Biomedical Research Centres at the University of Cambridge; USC: P01CA17054, P30CA14089, R01CA61132, N01PC67010, R03CA113148, R03CA115195, N01CN025403, and California Cancer Research Program (00-01389V-20170, 2II0200); VAN: BC Cancer Foundation, VGH & UBC Hospital Foundation; VTL: NIH K05-CA154337; WMH: National Health and Medical Research Council of Australia, Enabling Grants ID 310670 & ID 628903. Cancer Institute NSW Grants 12/RIG/1-17 & 15/RIG/1-16; WOC: National Science Centren (N N301 5645 40). The Maria Sklodowska-Curie Memorial Cancer Center and Institute of Oncology, Warsaw, Poland. The University of Cambridge has received salary support for PDPP from the NHS in the East of England through the Clinical Academia Reserve. The prostate cancer genome-wide association analyses: we pay tribute to Brian Henderson, who was a driving force behind the OncoArray project, for his vision and leadership, and who sadly passed away before seeing its fruition. We also thank the individuals who participated in these studies enabling this work. The ELLIPSE/PRACTICAL (http//:practical.icr.ac.uk) prostate cancer consortium and his collaborating partners were supported by multiple funding mechanisms enabling this current work. ELLIPSE/PRACTICAL Genotyping of the OncoArray was funded by the US National Institutes of Health (NIH) (U19 CA148537 for ELucidating Loci Involved in Prostate Cancer SuscEptibility (ELLIPSE) project and X01HG007492 to the Center for Inherited Disease Research (CIDR) under contract number HHSN268201200008I). Additional analytical support was provided by NIH NCI U01 CA188392 (F.R.S.). Funding for the iCOGS infrastructure came from the European Community's Seventh Framework Programme under grant agreement n° 223175 (HEALTH-F2-2009-223175) (COGS), Cancer Research UK (C1287/A10118, C1287/A 10710, C12292/A11174, C1281/A12014, C5047/A8384, C5047/A15007, C5047/A10692, and C8197/A16565), the National Institutes of Health (CA128978) and Post-Cancer GWAS initiative (1U19 CA148537, 1U19 CA148065, and 1U19 CA148112; the GAME-ON initiative), the Department of Defense (W81XWH-10-1-0341), the Canadian Institutes of Health Research (CIHR) for the CIHR Team in Familial Risks of Breast Cancer, Komen Foundation for the Cure, the Breast Cancer Research Foundation, and the Ovarian Cancer Research Fund. This work was supported by the Canadian Institutes of Health Research, European Commission's Seventh Framework Programme grant agreement n° 223175 (HEALTH-F2-2009-223175), Cancer Research UK Grants C5047/A7357, C1287/A10118, C1287/A16563, C5047/A3354, C5047/A10692, C16913/A6135, C5047/A21332 and The National Institute of Health (NIH) Cancer Post-Cancer GWAS initiative grant: No. 1 U19 CA148537-01 (the GAME-ON initiative). We also thank the following for funding support: The Institute of Cancer Research and The Everyman Campaign, The Prostate Cancer Research Foundation, Prostate Research Campaign UK (now Prostate Action), The Orchid Cancer Appeal, The National Cancer Research Network UK, and The National Cancer Research Institute (NCRI) UK. We are grateful for support of NIHR funding to the NIHR Biomedical Research Centre at The Institute of Cancer Research and The Royal Marsden NHS Foundation Trust. The Prostate Cancer Program of Cancer Council Victoria also acknowledge grant support from The National Health and Medical Research Council, Australia (126402, 209057, 251533, 396414, 450104, 504700, 504702, 504715, 623204, 940394, and 614296), VicHealth, Cancer Council Victoria, The Prostate Cancer Foundation of Australia, The Whitten Foundation, PricewaterhouseCoopers, and Tattersall's. E.A.O., D.M.K., and E.M.K. acknowledge the Intramural Program of the National Human Genome Research Institute for their support. The BPC3 was supported by the U.S. National Institutes of Health, National Cancer Institute (cooperative agreements U01-CA98233 to D.J.H., U01-CA98710 to S.M.G., U01-CA98216 to E.R., and U01-CA98758 to B.E.H., and Intramural Research Program of NIH/National Cancer Institute, Division of Cancer Epidemiology and Genetics). CAPS GWAS study was supported by the Swedish Cancer Foundation (grant no 09-0677, 11-484, 12-823), the Cancer Risk Prediction Center (CRisP; www.crispcenter.org), a Linneus Centre (Contract ID 70867902) financed by the Swedish Research Council, Swedish Research Council (grant no K2010-70 × -20430-04-3, 2014-2269). The Hannover Prostate Cancer Study was supported by the Lower Saxonian Cancer Society. PEGASUS was supported by the Intramural Research Program, Division of Cancer Epidemiology and Genetics, National Cancer Institute, National Institutes of Health. RAPPER was supported by the NIHR Manchester Biomedical Research Center, Cancer Research UK (C147/A25254, C1094/A18504) and the EU's 7th Framework Programme Grant/Agreement no 60186. Overall: this research has been conducted using the UK Biobank Resource (application number 16549). NHS is supported by UM1 CA186107 (NHS cohort infrastructure grant), P01 CA87969, and R01 CA49449. NHSII is supported by UM1 CA176726 (NHSII cohort infrastructure grant), and R01-CA67262. A.L.K. is supported by R01 MH107649. We would like to thank the participants and staff of the NHS and NHSII for their valuable contributions as well as the following state cancer registries for their help: AL, AZ, AR, CA, CO, CT, DE, FL, GA, ID, IL, IN, IA, KY, LA, ME, MD, MA, MI, NE, NH, NJ, NY, NC, ND, OH, OK, OR, PA, RI, SC, TN, TX, VA, WA, WY. The authors assume full responsibility for analyses and interpretation of these data. ; Peer Reviewed

A locus at 19p13 is associated with breast cancer (BC) and ovarian cancer (OC) risk. Here we analyse 438 SNPs in this region in 46,451 BC and 15,438 OC cases, 15,252 BRCA1 mutation carriers and 73,444 controls and identify 13 candidate causal SNPs associated with serous OC (P=9.2 × 10(-20)), ER-negative BC (P=1.1 × 10(-13)), BRCA1-associated BC (P=7.7 × 10(-16)) and triple negative BC (P-diff=2 × 10(-5)). Genotype-gene expression associations are identified for candidate target genes ANKLE1 (P=2 × 10(-3)) and ABHD8 (P<2 × 10(-3)). Chromosome conformation capture identifies interactions between four candidate SNPs and ABHD8, and luciferase assays indicate six risk alleles increased transactivation of the ADHD8 promoter. Targeted deletion of a region containing risk SNP rs56069439 in a putative enhancer induces ANKLE1 downregulation; and mRNA stability assays indicate functional effects for an ANKLE1 3'-UTR SNP. Altogether, these data suggest that multiple SNPs at 19p13 regulate ABHD8 and perhaps ANKLE1 expression, and indicate common mechanisms underlying breast and ovarian cancer risk. ; We thank all the individuals who took part in these studies and all the researchers, clin- icians, technicians and administrative staff who have enabled this work to be carried out, in particular those involved in the COGS project: Rosalind A. Eeles, Ali Amin Al Olama, Zsofia Kote-Jarai, Sara Benlloch (PRACTICAL), Andrew Lee, and Ed Dicks, Craig Luccarini and the staff of the Centre for Genetic Epidemiology Laboratory, the staff of the CNIO genotyping unit, Daniel C. Tessier, Francois Bacot, Daniel Vincent, Sylvie LaBoissie ` re and Frederic Robidoux and the staff of the McGill University and Ge ́ nome Que ́ bec Innovation Centre, Sune F. Nielsen, Borge G. Nordestgaard, and the staff of the Copenhagen DNA laboratory, and Julie M. Cunningham, Sharon A. Windebank, Christopher A. Hilker, Jeffrey Meyer and the staff of Mayo Clinic Genotyping Core Facility. BCAC (acknowledgements by study) (ABCFS) : Maggie Angelakos, Judi Maskiell, Gillian Dite. (ABCS) C Ellen van der Schoot, Sanquin Amsterdam. (ACP) The ACP study wishes to thank the participants in the Thai Breast Cancer study. Special Thanks also go to the Thai Ministry of Public Health (MOPH), doctors and nurses who helped with the data collection process. Finally, the study would like to thank Dr Prat Boonyawongviroj, the former Permanent Secretary of MOPH and Dr Pornthep Siriwanarungsan, the Department Director-Generalof Disease Control who have supported the study throughout. (BBCS) Eileen Williams, Elaine Ryder-Mills, Kara Sargus (BIGGS) Niall McInerney, Gabrielle Colleran, Andrew Rowan, Angela Jones. (BSUCH) Peter Bugert, Medical Faculty Mannheim (CGPS) Staff and participants of the Copenhagen General Population Study. For the excellent technical assistance: Dorthe Uldall Andersen, Maria Birna Arnadottir, Anne Bank, Dorthe Kjeldgård Hansen (CNIO-BCS) Guillermo Pita, Charo Alonso, Daniel Herrero, Nuria A ́ lvarez, Pilar Zamora, Primitiva Menendez, the Human Genotyping-CEGEN Unit (CNIO)(CTS). The CTS Steering Committee includes Leslie Bernstein, Susan Neuhausen, James Lacey, Sophia Wang, Huiyan Ma, Yani Lu, and Jessica Clague DeHart at the Beckman Research Institute of City of Hope, Dennis Deapen, Rich Pinder, Eunjung Lee, and Fred Schumacher at the University of Southern California, Pam Horn-Ross, Peggy Reynolds, Christina Clarke Dur and David Nelson at the Cancer Prevention Institute of California, and Hoda Anton-Culver, Argyrios Ziogas, and Hannah Park at the University of California Irvine. (ESTHER) Hartwig Ziegler, Sonja Wolf, Volker Hermann. (GC-HBOC) Heide Hellebrand, Stefanie Engert and GC-HBOC (Supported by Deutsche Krebshilfe). (GENICA) The GENICA Network: Dr Margarete Fischer-Bosch-Institute of Clinical Pharmacology, Stuttgart, and University of Tu ̈bingen, Germany [HB, Wing-Yee Lo, Christina Justenhoven], German Cancer Consortium (DKTK) and German Cancer Research Center (DKFZ) [HB], Department of Internal Medicine, Evangelische Kliniken Bonn gGmbH, Johanniter Krankenhaus, Bonn, Germany [Yon-Dschun Ko, Christian Baisch], Institute of Pathology, University of Bonn, Germany [Hans-Peter Fischer], Molecular Genetics of Breast Cancer, Deutsches Krebsforschungszentrum (DKFZ), Heidelberg, Germany [UH], Institute for Prevention and Occupational Medicine of the German Social Accident Insurance, Institute of the Ruhr University Bochum (IPA), Bochum, Germany [Thomas Bru ̈ning, Beate Pesch, Sylvia Rabstein, Anne Lotz]; and Institute of Occupational Medicine and Maritime Medicine, University Medical Center Hamburg-Eppendorf, Germany [Volker Harth] (HEBCS) Kirsimari Aaltonen, Karl von Smitten, Sofia Khan, Tuomas Heikkinen, Irja Erkkila ̈ . (HMBCS) Natalia Antonenkova, Peter Hillemanns, Hans Christiansen and Johann H. Karstens (KBCP) Eija Myo ̈ ha ̈ nen, Helena Kemila ̈ inen. (kConFab/AOCS) We wish to thank Heather Thorne, Eveline Niedermayr, all the kConFab research nurses and staff, the heads and staff of the Family Cancer Clinics, and the Clinical Follow Up Study (which has received funding from the NHMRC, the National Breast Cancer Foundation, Cancer Australia, and the National Institute of Health (USA)) for their contributions to this resource, and the many families who contribute to kConFab. (LAABC) We thank all the study participants and the entire data collection team, especially Annie Fung and June Yashiki. (LMBC) Gilian Peuteman, Dominiek Smeets, Thomas Van Brussel and Kathleen Corthouts. (MARIE) Petra Seibold, Judith Heinz, Nadia Obi, Alina Vrieling, Sabine Behrens, Ursula Eilber, Muhabbet Celik, Til Olchers and Stefan Nickels. (MCCS) MCCS cohort recruitment was funded by VicHealth and Cancer Council Victoria. The MCCS was further supported by Australian NHMRC grants 209057, 251553 and 504711 and by infrastructure provided by Cancer Council Victoria. Cases and their vital status were ascertained through the Victorian Cancer Registry (VCR) and the Australian Institute of Health and Welfare (AIHW), including the National Death Index. (MBCSG) Bernard Peissel and Daniela Zaffaroni and Giulietta Scuvera of the Fondazione IRCCS Istituto Nazionale dei Tumori (INT), Milan, Italy; Monica Barile and Irene Feroce of the Istituto Europeo di Oncologia (IEO), Milan, Italy; and the personnel of the Cogentech Cancer Genetic Test Laboratory. (MTLGEBCS) We would like to thank Martine Tranchant (CHU de Que ́ bec Research Center), Marie-France Valois, Annie Turgeon and Lea Heguy (McGill University Health Center, Royal Victoria Hospital; McGill Uni- versity) for DNA extraction, sample management and skilful technical assistance. J.S. is Chairholder of the Canada Research Chair in Oncogenetics. (MYBRCA) Phuah Sze Yee, Peter Kang, Kang In Nee, Kavitta Sivanandan, Shivaani Mariapun, Yoon Sook-Yee, Daphne Lee, Teh Yew Ching and Nur Aishah Mohd Taib for DNA Extraction and patient recruitment. (NBHS) We thank study partcipants and research staff for their contributions and commitment to this study. (OBCS) Meeri Otsukka, Kari Mono- nen(OFBCR) Teresa Selander, Nayana Weerasooriya(ORIGO) We thank E. Krol-War- merdam, and J. Blom for patient accrual, administering questionnaires, and managing clinical information. The LUMC survival data were retrieved from the Leiden hospital- based cancer registry system (ONCDOC) with the help of Dr J. Molenaar. (PBCS) Louise Brinton, Mark Sherman, Neonila Szeszenia-Dabrowska, Beata Peplonska, Witold Zatonski, Pei Chao, Michael Stagner(pKARMA) The Swedish Medical Research Counsel. (RBCS) Petra Bos, Jannet Blom, Ellen Crepin, Elisabeth Huijskens, Annette Heemskerk, the Erasmus MC Family Cancer Clinic. (SASBAC) The Swedish Medical Research Counsel. (SBCGS) We thank study partcipants and research staff for their contributions and commitment to this study. (SBCS) Sue Higham, Helen Cramp, Ian Brock, Malcolm W. R. Reed, Sabapathy Balasubramanian and Dan Connley. (SEARCH) The SEARCH and EPIC teams. (SGBCC) We thank the participants and research coordinator Kimberley Chua. (SKKDKFZS) We thank all study participants, clinicians, family doctors, researchers and technicians for their contributions and commitment to this study. (TNBCC) Robert Pilarski and Charles Shapiro were instrumental in the formation of the OSU Breast Cancer Tissue Bank. We thank the Human Genetics Sample Bank for processing of samples and providing OSU Columbus area control samples. (UKBGS) We thank Breakthrough Breast Cancer and the Institute of Cancer Research for support and funding of the Breakthrough Generations Study, and the study participants, study staff, and the doctors, nurses and other health care providers and health information sources who have contributed to the study. We acknowledge NHS funding to the Royal Marsden/ ICR NIHR Biomedical Research Centre. OCAC (acknowledgements by study) : This study would not have been possible without the contributions of the following: J Dennis, P. Hall (COGS); D. C. Tessier, F. Bacot, D. Vincent, S. LaBoissie ` re and F. Robidoux and the staff of the genotyping unit, (Genome Quebec); D. C. Whiteman, P. M. Webb, A. C. Green, N. K. Hayward, P. G. Parsons, D. M. Purdie, B. M. Smithers, D. Gotley, A. Clouston, I. Brown, S. Moore. K. Harrap, T. Sadkowski, S. O'Brien, E. Minehan, D. Roffe, S. O'Keefe, S. Lipshut, G. Connor . Berry, F. Walker, T. Barnes, J. Thomas, L. Terry, M. Connard, L. Bowes, M-R. Malt, J. White, C. Mosse, N. Tait, C. Bambach, A. Biankan, R. Brancatisano, M. Coleman, M. Cox, S. Deane, G. L. Falk, J. Gallagher, M. Hollands, T. Hugh, D. Hunt, J. Jorgensen, C. Martin, M. Richardson, G. Smith, R. Smith, D. Storey, J. Avramovic, J. Croese, J. D'Arcy, S. Fairley, J. Hansen, J. Masson, L. Nathanson, B. O'Loughlin, L. Rutherford, R. Turner, M. Windsor, J. Bessell, P. Devitt, G. Jamieson, D. Watson, S. Blamey, A. Boussioutas, R. Cade, G. Crosthwaite, I. Faragher, J. Gribbin, G. Hebbard, G. Kiroff, B. Mann, R. Millar, P. O'Brien, R. Thomas, S. Wood, S. Archer, K. Faulkner, J. Hamdorf (ACS); R. Stuart-Harris, F. Kirsten, J. Rutovitz, P. Clingan, A.Glasgow, A. Proietto, S. Braye, G. Otton, J. Shannon, T. Bonaventura, J. Stewart, S. Begbie, M. Friedlander, D. Bell, S. Baron-Hay, G. Gard, D. Nevell, N. Pavlakis, S. Valmadre, B. Young, C Camaris, R. Crouch, L. Edwards, N. Hacker, D. Marsden, G. Robertson, P. Beale, J. Beith, J. Carter, C. Dalrymple, R. Houghton, P. Russell, L. Anderson, M. Links, J. Grygiel, J. Hill, A. Brand, K. Byth, R. Jaworski, P. Harnett, R. Sharma,.G Wain, D. Purdie, D. Whiteman, B. Ward, D. Papadimos, A. Crandon, M. Cummings, K. Horwood. A. Obermair, L. Perrin, D. Wyld, J. Nicklin, M. Davy, M. K. Oehler, C. Hall, T. Dodd, T. Healy, K. Pittman, D. Henderson, J. Miller, J. Pierdes, A. Achan, P. Blomfield, D. Challis, R. McIntosh, A. Parker, B. Brown, R. Rome, D. Allen, P. Grant, S. Hyde, R. Laurie, M. Robbie, D. Healy, T. Jobling, T. Manolitsas, J. McNealage, P Rogers, B. Susil, E. Sumithran, I. Simpson, I. Haviv, K. Phillips, D. Rischin, S. Fox, D. Johnson, S. Lade, P. Waring, M. Loughrey, N.O'Callaghan, B. Murray, L. Mileshkin, P. Allan; V. Billson, J. Pyman, D. Neesham, M. Quinn, A. Hamilton, C. Underhill, R. Bell, L. F Ng, R. Blum, V.Ganju, I. Hammond, C. Stewart, Y. Leung, M. Buck, N. Zeps (ACS); G. Peuteman, T. Van Brussel and D. Smeets (BEL); U. Eilber and T. Koehler (GER); L. Gacucova (HMO); P. Schu ̈rmann, F. Kramer, W. Zheng, T.-W. Park-Simon, K. Beer-Grondke and D. Schmidt (HJO); G.S. Keeney, S. Windebank, C. Hilker and J. Vollenweider (MAY); the state cancer registries of AL, AZ, AR, CA, CO, CT, DE, FL, GA, HI, ID, IL, IN, IA, KY, LA, ME, MD, MA, MI, NE, NH, NJ, NY, NC, ND, OH, OK, OR, PA, RI, SC, TN, TX, VA, WA, and WYL (NHS); L. Paddock, M. King, U. Chandran, A. Samoila, and Y. Bensman (NJO); L. Brinton, M. Sherman, A. Hutchinson, N. Szeszenia- Dabrowska, B. Peplonska, W. Zatonski, A. Soni, P. Chao and M. Stagner (POL); ); C. Luccarini, P. Harrington the SEARCH team and ECRIC (SEA); the Scottish Gynaecological Clinical Trails group and SCOTROC1 investigators (SRO); W-H. Chow, Y-T. Gao (SWH); Information about TCGA and the investigators and institutions who constitute the TCGA research network can be found at http://cancergenome.nih.gov/ (TCGA); I. Jacobs, M. Widschwendter, E. Wozniak, N. Balogun, A. Ryan and J. Ford (UKO); Carole Pye (UKR); a full list of the investigators who contributed to the generation of the WTCCC data is available from http://www.wtccc.org.uk/ (WTCCC). CIMBA (acknowledgements by study) : (BCFR-AU) Maggie Angelakos, Judi Maskiell, Gillian Dite, Helen Tsimiklis. (BCFR-NY) We wish to thank members and participants in the New York site of the Breast Cancer Family Registry for their contributions to the study. (BCFR-ON) We wish to thank members and participants in the Ontario Familial Breast Cancer Registry for their contributions to the study. (BFBOCC-LT) We acknowledge Vilius Rudaitis, Laimonas Gris ˇ kevic ˇ ius, Ramu ̄ nas Janavic ˇ ius (if not in the authorship). BFBOCC-LV acknowledge Drs Janis Eglitis, Anna Krilova and Aivars Stengrevics. (BMBSA) We wish to thank the families who contribute to the BMBSA study. (BRICOH) We wish to thank Yuan Chun Ding and Linda Steele for their work in participant enrolment and biospecimen and data management.(CNIO) We thank Alicia Barroso, Rosario Alonso and Guillermo Pita for their assistance. (CONSIT TEAM) Alessandra Viel and Riccardo Dolcetti of the CRO Aviano National Cancer Institute, Aviano (PN), Italy; Laura Ottini of the 'Sapienza' University, Rome, Italy; Liliana Varesco of the IRCCS AOU San Martino - IST Istituto Nazionale per la Ricerca sul Cancro, Genoa, Italy; Laura Papi and Gabriele Capone of the University of Florence, Florence, Italy; Antonella Savarese and Aline Martayan of the Istituto Nazionale Tumori Regina Elena, Rome, Italy; Stefania Tommasi and Brunella Pilato of the Istituto Nazionale Tumori 'Giovanni Paolo II', Bari, Italy. (CORE) The CIMBA data management and analysis is funded through Cancer Research- UK grant C12292/A11174. ACA is a Senior Cancer Research - UK Research Fellow. (EMBRACE) RE is supported by NIHR support to the Biomedical Research Centre at The Institute of Cancer Research and The Royal Marsden NHS Foundation Trust. (FCCC) We thank Ms. JoEllen Weaver and Dr Betsy Bove for their technical support. (GEMO) Genetic Modifiers of Cancer Risk in BRCA1/2 Mutation Carriers (GEMO) study: National Cancer Genetics Network ) UNICANCER Genetic Group * , France. We wish to thank all the GEMO collaborating groups for their contribution to this study. GEMO Collaborating Centres are: Coordinating Centres, Unite ́ Mixte de Ge ́ ne ́ tique Constitutionnelle des Cancers Fre ́ quents, Hospices Civils de Lyon - Centre Le ́ on Be ́ rard, and Equipe ) Ge ́ ne ́ tique du cancer du sein * , Centre de Recherche en Cance ́ rologie de Lyon: Olga Sinilnikova w , Sylvie Mazoyer, Francesca Damiola, Laure Barjhoux, Carole Verny-Pierre, Me ́ lanie Le ́ one, Nadia Boutry-Kryza, Alain Calender, Sophie Giraud; and Service de Ge ́ ne ́ tique Oncologique, Institut Curie, Paris: Dominique Stoppa-Lyonnet, Marion Gauthier-Villars, Bruno Buecher, Claude Houdayer, Etienne Rouleau, Lisa Golmard, Agne ` s Collet, Virginie Moncoutier, Ce ́ drick Lefol, Muriel Belotti, Antoine de Pauw, Camille Elan, Catherine Nogues, Emmanuelle Fourme, Anne-Marie Birot. Institut Gustave Roussy, Villejuif: Brigitte Bressac-de-Pail- lerets, Olivier Caron, Marine Guillaud-Bataille. Centre Jean Perrin, Clermont–Ferrand: Yves-Jean Bignon, Nancy Uhrhammer. Centre Le ́ on Be ́ rard, Lyon: Christine Lasset, Vale ́ rie Bonadona, Sandrine Handallou. Centre Franc ̧ ois Baclesse, Caen: Agne ` s Hardouin, Pascaline Berthet, Dominique Vaur, Laurent Castera. Institut Paoli Calmettes, Marseille: Hagay Sobol, Violaine Bourdon, Tetsuro Noguchi, Audrey Remenieras, Franc ̧ ois Eisinger. CHU Arnaud-de-Villeneuve, Montpellier: Isabelle Coupier, Pascal Pujol. Centre Oscar Lambret, Lille: Jean-Philippe Peyrat, Joe ̈ lle Fournier, Franc ̧ oise Re ́ villion, Philippe Vennin w , Claude Adenis. Centre Paul Strauss, Strasbourg: Danie ` le Muller, Jean-Pierre Fricker. Institut Bergonie ́ , Bordeaux: Emmanuelle Barouk-Simonet, Franc ̧ oise Bonnet, Virginie Bubien, Nicolas Sevenet, Michel Longy. Institut Claudius Regaud, Toulouse: Christine Toulas, Rosine Guimbaud, Laurence Gladieff, Viviane Feillel. CHU Grenoble: Dominique Leroux, He ́ le ` ne Dreyfus, Christine Rebischung, Magalie Peysselon. CHU Dijon: Fanny Coron, Laurence Faivre. CHU St-Etienne: Fabienne Prieur, Marine Lebrun, Caroline Kientz. Ho ˆ tel Dieu Centre Hospitalier, Chambe ́ ry: Sandra Fert Ferrer. Centre Antoine Lacassagne, Nice: Marc Fre ́ nay. CHU Limoges: Laurence Ve ́ nat-Bouvet. CHU Nantes: Capucine Delnatte. CHU Bretonneau, Tours: Isabelle Mortemousque. Groupe Hospitalier Pitie ́ -Salpe ́ trie ` re, Paris: Florence Coulet, Chrystelle Colas, Florent Soubrier, Mathilde Warcoin. CHU Vandoeuvre-les- Nancy: Johanna Sokolowska, Myriam Bronner. CHU Besanc ̧ on: Marie-Agne ` s Collonge- Rame, Alexandre Damette. Creighton University, Omaha, USA: Henry T. Lynch, Carrie L. Snyder. (G-FAST) We wish to thank the technical support of Ilse Coene en Brecht Crombez. (HCSC) We acknowledge Alicia Tosar for her technical assistance(HEBCS) HEBCS would like to thank Dr Kristiina Aittoma ̈ ki, Taru A. Muranen, Drs Carl Blomqvist and Kirsimari Aaltonen and RNs Irja Erkkila ̈ and Virpi Palola for their help with the HEBCS data and samples. (HEBON) The Hereditary Breast and Ovarian Cancer Research Group Netherlands (HEBON) consists of the following Collaborating Centres: Coordinating center: Netherlands Cancer Institute, Amsterdam, NL: M.A. Rookus, F.B.L. Hogervorst, F.E. van Leeuwen, S. Verhoef, M.K. Schmidt, N.S. Russell, J.L. de Lange, R. Wijnands; Erasmus Medical Center, Rotterdam, NL: J.M. Colle ́ e, A.M.W. van den Ouweland, M.J. Hooning, C. Seynaeve, C.H.M. van Deurzen, I.M. Obdeijn; Leiden University Medical Center, NL: C.J. van Asperen, J.T. Wijnen, R.A.E.M. Tollenaar, P. Devilee, T.C.T.E.F. van Cronenburg; Radboud University Nijmegen Medical Center, NL: C.M. Kets, A.R. Mensenkamp; University Medical Center Utrecht, NL: M.G.E.M. Ausems, R.B. van der Luijt, C.C. van der Pol; Amsterdam Medical Center, NL: C.M. Aalfs, T.A.M. van Os; VU University Medical Center, Amsterdam, NL: J.J.P. Gille, Q. Waisfisz, H.E.J. Meijers-Heijboer; University Hospital Maastricht, NL: E.B. Go ́ mez- Garcia, M.J. Blok; University Medical Center Groningen, NL: J.C. Oosterwijk, A.H. van der Hout, M.J. Mourits, G.H. de Bock; The Netherlands Foundation for the detection of hereditary tumours, Leiden, NL: H.F. Vasen; The Netherlands Comprehensive Cancer Organization (IKNL): S. Siesling, J.Verloop; The Dutch Pathology Registry (PALGA): L.I.H. Overbeek. The HEBON study is supported by the Dutch Cancer Society grants NKI1998-1854, NKI2004-3088, NKI2007-3756, the Netherlands Organization of Scien- tific Research grant NWO 91109024, the Pink Ribbon grants 110005 and 2014- 187.WO76, the BBMRI grant NWO 184.021.007/CP46 and the Transcan grant JTC 2012 Cancer 12-054. HEBON thanks the registration teams of IKNL and PALGA for part of the data collection. (HRBCP) We wish to thank Hong Kong Sanatoriuma and Hospital for their continual support. (HUNBOCS) We wish to thank the Hungarian Breast and Ovarian Cancer Study Group members (Janos Papp, Tibor Vaszko, Aniko Bozsik, Timea Pocza, Judit Franko, Maria Balogh, Gabriella Domokos, Judit Ferenczi, Department of Molecular Genetics, National Institute of Oncology, Budapest, Hungary) and the clin- icians and patients for their contributions to this study.(HVH) We wish to thank the Oncogenetics Group (VHIO), and the High Risk and Cancer Prevention Unit of the University Hospital Vall d'Hebron.(ICO) We wish to thank the ICO Hereditary Cancer Program team led by Dr Gabriel Capella. (INHERIT) We would like to thank Dr Martine Dumont, Martine Tranchant for sample management and skilful technical assistance. J.S. is Chairholder of the Canada Research Chair in Oncogenetics. J.S. and P.S. were part of the QC and Genotyping coordinating group of iCOGS (BCAC and CIMBA). (IPOBCS) We wish to thank Drs Ana Peixoto, Catarina Santos, Patrı ́ cia Rocha and Pedro Pinto for their skilful contribution to the study. (KCONFAB) We wish to thank Heather Thorne, Eveline Niedermayr, all the kConFab research nurses and staff, the heads and staff of the Family Cancer Clinics, and the Clinical Follow Up Study (which has received funding from the NHMRC, the National Breast Cancer Foundation, Cancer Australia, and the National Institute of Health (USA)) for their contributions to this resource, and the many families who contribute to kConFab. (MODSQUAD) Modifier Study of Quantitative Effects on Disease (MODSQUAD): we acknowledge ModSQuaD members Csilla Szabo (National Human Genome Research Institute, National Institutes of Health, Bethesda, MD, USA); Lenka Foretova and Eva Machackova (Department of Cancer Epidemiology and Genetics, Masaryk Memorial Cancer Institute and MF MU, Brno, Czech Republic); and Michal Zikan, Petr Pohlreich and Zdenek Kleibl (Oncogynecologic Center and Department of Biochemistry and Experimental Oncology, First Faculty of Medicine, Charles University, Prague, Czech Republic). (MSKCC) Anne Lincoln, Lauren Jacobs. (NICCC) We wish to thank the NICCC National Familial Cancer Consultation Service team led by Sara Dishon, the lab team led by Dr Flavio Lejbkowicz, and the research field operations team led by Dr Mila Pinchev. (NRG Oncology) We thank the investigators of the Australia New Zealand NRG Oncology group. (OCGN) We wish to thank members and participants in the Ontario Cancer Genetics Network for their contributions to the study. (OSU CCG) Leigha Senter, Kevin Sweet, Caroline Craven, and Michelle O'Conor were instrumental in accrual of study participants, ascertainment of medical records and database management. Samples were processed by the OSU Human Genetics Sample Bank. (SEABASS) We would like to thank Yip Cheng Har, Nur Aishah Mohd Taib, Phuah Sze Yee, Norhashimah Hassan and all the research nurses, research assistants and doctors involved in the MyBrCa Study for assistance in patient recruitment, data collection and sample preparation. In addition, we thank Philip Iau, Sng Jen-Hwei and Sharifah Nor Akmal for contributing samples from the Singapore Breast Cancer Study nd the HUKM-HKL Study respectively. The Malaysian Breast Cancer Genetic Study is funded by research grants from the Malaysian Ministry of Science, Technology and Innovation, Ministry of Higher Education (UM.C/HIR/MOHE/06) and charitable funding from Cancer Research Initiatives Foundation. (SMC) SMC team wishes to acknowledge the assistance of the Meirav Comprehensice breast cancer center team at the Sheba Medical Center for assistance in this study. (SWE-BRCA) Swedish scientists participating as SWE-BRCA collaborators are: from Lund University and University Hospital: Åke Borg, Håkan Olsson, Helena Jernstro ̈ m, Karin Henriksson, Katja Harbst, Maria Soller, Ulf Kristoffersson; from Gothenburg Sahlgrenska University Hospital: Anna O ̈ fverholm, Margareta Nordling, Per Karlsson, Zakaria Einbeigi; from Stockholm and Karolinska University Hospital: Anna von Wachenfeldt, Annelie Liljegren, Annika Lindblom, Brita Arver, Gisela Barbany Bustinza, Johanna Rantala; from Umeå University Hospital: Beatrice Melin, Christina Edwinsdotter Ardnor, Monica Emanuelsson; from Uppsala University: Hans Ehrencrona, Maritta Hellstro ̈ m Pigg, Richard Rosenquist; from Linko ̈ ping University Hospital: Marie Stenmark-Askmalm, Sigrun Lied- gren(UCHICAGO) We wish to thank Cecilia Zvocec, Qun Niu, physicians, genetic counsellors, research nurses and staff of the Cancer Risk Clinic for their contributions to this resource, and the many families who contribute to our programme. (UCLA) We thank Joyce Seldon MSGC and Lorna Kwan, MPH for assembling the data for this study. (UCSF) We would like to thank Dr Robert Nussbaum and the following genetic coun- sellors for participant recruitment: Beth Crawford, Kate Loranger, Julie Mak, Nicola Stewart, Robin Lee, Amie Blanco and Peggy Conrad. And thanks to Ms. Salina Chan for her data management. (UKFOCR) We thank Carole Pye, Patricia Harrington and Eva Wozniak for their contributions towards the UKFOCR. (VFCTG) Geoffrey Lindeman, Marion Harris, Martin Delatycki of the Victorian Familial Cancer Trials Group. We thank Sarah Sawyer and Rebecca Driessen for assembling this data and Ella Thompson for performing all DNA amplification. Grant Support : The COGS project is funded through a European Commission's Seventh Framework Programme grant (agreement number 223175—HEALTH-F2-2009- 223175). BCAC is funded by Cancer Research UK [C1287/A10118, C1287/A12014] and by the European Community ́ s Seventh Framework Programme under grant agreement number 223175 (grant number HEALTH-F2-2009-223175) (COGS). The CIMBA data management and analytical work is funded by Cancer Research UK (C12292/A11174, C12292/A20861). Funding for the iCOGS infrastructure came from: the European Community's Seventh Framework Programme under grant agreement n ° 223175 (HEALTH-F2-2009-223175) (COGS), Cancer Research UK (C1287/A10118, C1287/A 10710, C12292/A11174, C1281/A12014, C5047/A8384, C5047/A15007, C5047/A10692, C8197/A16565), the National Institutes of Health (CA128978) and Post-Cancer GWAS initiative (1U19 CA148537, 1U19 CA148065 and 1U19 CA148112 - the GAME-ON initiative), the Department of Defence (W81XWH-10-1-0341), the Canadian Institutes of Health Research (CIHR) for the CIHR Team in Familial Risks of Breast Cancer, Komen Foundation for the Cure, the Breast Cancer Research Foundation, and the Ovarian Cancer Research Fund. The Ovarian Cancer Association Consortium is supported by a grant from the Ovarian Cancer Research Fund thanks to donations by the family and friends of Kathryn Sladek Smith (PPD/RPCI.07). The scientific development and funding for this project were in part supported by the US National Cancer Institute GAME-ON Post-GWAS Initiative (U19-CA148112). This study made use of data generated by the Wellcome Trust Case Control consortium. Funding for the project was provided by the Wellcome Trust under award 076113. The results published here are in part based on data generated by The Cancer Genome Atlas Project established by the National Cancer Institute and National Human Genome Research Institute. Personal support: K.L. is supported by a K99/R00 grant from the National Cancer Institute (Grant number 1K99CA184415-01). This project was supported in part by a Program Project Development Grant from the Ovarian Cancer Research Fund (S.A.G and A.M). The in vitro aspects of this project were performed within the Norris Cancer Centre at USC, which is supported in part by award number P30CA014089 from the National Cancer Institute. The content is solely the responsibility of the authors and does not necessarily represent the official views of the National Cancer Institute or the National Institutes of Health. D.F.E. is a Principal Research Fellow of Cancer Research UK. A.C.A. is a Cancer Research—UK Senior Cancer Research Fellow. G.C.-T. and P.M.W. are supported by the National Health and Medical Research Council. (WCP) B.Y.K is funded by the American Cancer Society Early Detection Professorship (SIOP- 06-258-01-COUN) and the National Center for Advancing Translational Sciences (NCATS), Grant UL1TR000124. L.E.K. is supported by a Canadian Institutes of Health Research Investigator award (MSH-87734). S.P.K. is supported by a Gates Cambridge Scholarship. J.S. is Chairholder of the Canada Research Chair in Oncogenetics. RB was a Cancer Institute NSW Clinical Research Fellow. M.C.S. is a NHMRC Senior Research Fellow. A.K.G. was funded by 5U01CA113916, R01CA140323, and by the Chancellors Distinguished Chair in Biomedical Sciences Professorship. J.L.H. is a National Health and Medical Research Council (NHMRC) Senior Principal Research Fellow. S.L.E. and J.D.F. are supported by Fellowships from the National Breast Cancer Foundation (NBCF) Australia and NHMRC project grant (1058415). Funding : BCAC: The Australian Breast Cancer Family Study (ABCFS) was supported by grant UM1 CA164920 from the National Cancer Institute (USA). The content of this manuscript does not necessarily reflect the views or policies of the National Cancer Institute or any of the collaborating centres in the Breast Cancer Family Registry (BCFR), nor does mention of trade names, commercial products, or organizations imply endorsement by the USA Government or the BCFR. The ABCFS was also supported by the National Health and Medical Research Council of Australia, the New South Wales Cancer Council, the Victorian Health Promotion Foundation (Australia) and the Victorian Breast Cancer Research Consortium. The ABCS study was supported by the Dutch Cancer Society [grants NKI 2007-3839; 2009 4363]. The ACP study is funded by the Breast Cancer Research Trust, UK. The BBCS is funded by Cancer Research UK and Breakthrough Breast Cancer and acknowledges NHS funding to the NIHR Biomedical Research Centre, and the National Cancer Research Network (NCRN).ES is supported by NIHR Comprehensive Biomedical Research Centre, Guy's and St. Thomas' NHS Foundation Trust in partnership with King's College London, United Kingdom. IT is supported by the Oxford Biomedical Research Centre.The BSUCH study was supported by the Dietmar-Hopp Foundation, the Helmholtz Society and the German Cancer Research Center (DKFZ). The CGPS was supported by the Chief Physician Johan Boserup and Lise Boserup Fund, the Danish Medical Research Council and Herlev HospitalThe CNIO-BCS was supported by the Instituto de Salud Carlos III, the Red Tema ́ tica de Investigacio ́ n Cooperativa en Ca ́ ncer and grants from the Asociacio ́ n Espan ̃ ola Contra el Ca ́ ncer and the Fondo de Investigacio ́ n Sanitario (PI11/00923 and PI12/00070). The CTS was initially supported by the California Breast Cancer Act of 1993 and the California Breast Cancer Research Fund (contract 97-10500) and is cur- rently funded through the National Institutes of Health (R01 CA77398). Collection of cancer incidence data was supported by the California Department of Public Health as part of the statewide cancer reporting program mandated by California Health and Safety Code Section 103885. HAC receives support from the Lon V Smith Foundation (LVS39420). The ESTHER study was supported by a grant from the Baden Wu ̈rttemberg Ministry of Science, Research and Arts. Additional cases were recruited in the context of the VERDI study, which was supported by a grant from the German Cancer Aid (Deutsche Krebshilfe). The GC-HBOC was supported by Deutsche Krebshilfe (107 352). The GENICA was funded by the Federal Ministry of Education and Research (BMBF) Germany grants 01KW9975/5, 01KW9976/8, 01KW9977/0 and 01KW0114, the Robert Bosch Foundation, Stuttgart, Deutsches Krebsforschungszentrum (DKFZ), Heidelberg, the Institute for Prevention and Occupational Medicine of the German Social Accident Insurance, Institute of the Ruhr University Bochum (IPA), Bochum, as well as the Department of Internal Medicine, Evangelische Kliniken Bonn gGmbH, Johanniter Krankenhaus, Bonn, Germany. The HEBCS was financially supported by the Helsinki University Central Hospital Research Fund, Academy of Finland (266528), the Finnish Cancer Society, The Nordic Cancer Union and the Sigrid Juselius Foundation. The HMBCS was supported by a grant from the Friends of Hannover Medical School and by the Rudolf Bartling Foundation. The KBCP was financially supported by the special Government Funding (EVO) of Kuopio University Hospital grants, Cancer Fund of North Savo, the Finnish Cancer Organizations, and by the strategic funding of the University of Eastern Finland. kConFab is supported by a grant from the National Breast Cancer Foundation, and previously by the National Health and Medical Research Council (NHMRC), the Queensland Cancer Fund, the Cancer Councils of New South Wales, Victoria, Tasmania and South Australia, and the Cancer Foundation of Western Australia. Financial support for the AOCS was provided by the United States Army Medical Research and Materiel Command [DAMD17-01-1-0729], Cancer Council Victoria, Queensland Cancer Fund, Cancer Council New South Wales, Cancer Council South Australia, The Cancer Foundation of Western Australia, Cancer Council Tasmania and the National Health and Medical Research Council of Australia (NHMRC; 400413, 400281, 199600). LAABC is supported by grants (1RB-0287, 3PB-0102, 5PB-0018, 10PB-0098) from the California Breast Cancer Research Program. Incident breast cancer cases were collected by the USC Cancer Surveillance Program (CSP), which is supported under subcontract by the California Department of Health. The CSP is also part of the National Cancer Institute's Division of Cancer Prevention and Control Surveillance, Epidemiology, and End Results Program, under contract number N01CN25403. LMBC is supported by the 'Stichting tegen Kanker' (232-2008 and 196-2010). Diether Lambrechts is supported by the FWO and the KULPFV/10/016-SymBioSysII.The MARIE study was supported by the Deutsche Krebshilfe e.V. [70-2892-BR I, 106332, 108253, 108419], the Hamburg Cancer Society, the German Cancer Research Center (DKFZ) and the Federal Ministry of Education and Research (BMBF) Germany [01KH0402]. (MBCSG) is supported by grants from the Italian Association for Cancer Research (AIRC) and by funds from the Italian citizens who allocated the 5/1000 share of their tax payment in support of the Fondazione IRCCS Istituto Nazionale Tumori, according to Italian laws (INT-Institutional strategic projects '5x1000'). The work of MTLGEBCS was supported by the Quebec Breast Cancer Foundation, the Canadian Institutes of Health Research for the 'CIHR Team in Familial Risks of Breast Cancer' program – grant # CRN-87521 and the Ministry of Economic Development, Innovation and Export Trade – grant # PSR-SIIRI-701.MYBRCA is funded by research grants from the Malaysian Ministry of Science, Technology and Innovation (MOSTI), Malaysian Ministry of Higher Education (UM.C/HlR/MOHE/06) and Cancer Research Initiatives Foundation (CARIF). Additional controls were recruited by the Singapore Eye Research Institute, which was supported by a grant from the Biomedical Research Council (BMRC08/1/35/19/550), Singapore and the National medical Research Council, Singa- pore (NMRC/CG/SERI/2010). The NBHS was supported by NIH grant R01CA100374. Biological sample preparation was conducted the Survey and Biospecimen Shared Resource, which is supported by P30 CA68485. The OBCS was supported by research grants from the Finnish Cancer Foundation, the Academy of Finland (grant number 250083, 122715 and Center of Excellence grant number 251314), the Finnish Cancer Foundation, the Sigrid Juselius Foundation, the University of Oulu, the University of Oulu Support Foundation and the special Governmental EVO funds for Oulu University Hospital-based research activities. The Ontario Familial Breast Cancer Registry (OFBCR) was supported by grant UM1 CA164920 from the National Cancer Institute (USA). The content of this manuscript does not necessarily reflect the views or policies of the National Cancer Institute or any of the collaborating centres in the Breast Cancer Family Registry (BCFR), nor does mention of trade names, commercial products, or organizations imply endorsement by the USA Government or the BCFR. The ORIGO study was supported by the Dutch Cancer Society (RUL 1997-1505) and the Biobanking and Biomolecular Resources Research Infrastructure (BBMRI-NL CP16). The PBCS was funded by Intramural Research Funds of the National Cancer Institute, Department of Health and Human Services, USA. The pKARMA study was supported by Ma ̈ rit and Hans Rausings Initiative Against Breast CancerThe RBCS was funded by the Dutch Cancer Society (DDHK 2004-3124, DDHK 2009-4318). The SASBAC study was sup- ported by funding from the Agency for Science, Technology and Research of Singapore (A*STAR), the US National Institute of Health (NIH) and the Susan G. Komen Breast Cancer Foundation. The SBCGS was supported primarily by NIH grants R01CA64277, R01CA148667, and R37CA70867. Biological sample preparation was conducted the Survey and Biospecimen Shared Resource, which is supported by P30 CA68485. The scientific development and funding of this project were, in part, supported by the Genetic Associations and Mechanisms in Oncology (GAME-ON) Network U19 CA148065.The SBCS was supported by Yorkshire Cancer Research S295, S299, S305PA and Sheffield Experimental Cancer Medicine Centre.SEARCH is funded by a programme grant from Cancer Research UK [C490/A10124] and supported by the UK National Institute for Health Research Biomedical Research Centre at the University of Cambridge.SGBCC is funded by the NUS start-up Grant, National University Cancer Institute Singapore (NCIS) Centre Grant and the NMRC Clinician Scientist Award. Additional controls were recruited by the Singapore Consortium of Cohort Studies-Multi-ethnic cohort (SCCS-MEC), which was funded by the Biomedical Research Council, grant number: 05/ 1/21/19/425.SKKDKFZS is supported by the DKFZ. The TNBCC was supported by: a Specialized Program of Research Excellence (SPORE) in Breast Cancer (CA116201), a grant from the Breast Cancer Research Foundation, a generous gift from the David F. and Margaret T. Grohne Family Foundation, the Hellenic Cooperative Oncology Group research grant (HR R_BG/04) and the Greek General Secretary for Research and Technology (GSRT) Program, Research Excellence II, the European Union (European Social Fund – ESF), and Greek national funds through the Operational Program 'Education and Lifelong Learning' of the National Strategic Reference Framework (NSRF) - ARISTEIA. The UKBGS is funded by Breakthrough Breast Cancer and the Institute of Cancer Research (ICR), London. ICR acknowledges NHS funding to the NIHR Biomedical Research Centre. Funding : OCAC : Funding of the constituent studies was provided by the American Cancer Society (CRTG-00-196-01-CCE); the California Cancer Research Program (00-01389 V-20170, N01-CN25403, 2II0200); the Canadian Institutes for Health Research (MOP-86727); Cancer Council Victoria; Cancer Council Queensland; Cancer Council New South Wales; Cancer Council South Australia; Cancer Council Tasmania; Cancer Foundation of Western Australia; the Cancer Institute of New Jersey; Cancer Research UK (C490/A6187, C490/A10119, C490/A10124, C536/A13086, C536/A6689); the Celma Mastry Ovarian Cancer Foundation; the Danish Cancer Society (94-222-52); the ELAN Program of the University of Erlangen-Nuremberg; the Eve Appeal; the Helsinki University Central Hospital Research Fund; Helse Vest; Imperial Experimental Cancer Research Centre (C1312/A15589); the Norwegian Cancer Society; the Norwegian Research Council; the Ovarian Cancer Research Fund; Nationaal Kankerplan of Belgium; Grant-in-Aid for the Third Term Comprehensive 10-Year Strategy for Cancer Control from the Ministry of Health Labour and Welfare of Japan; the L and S Milken Foun- dation; the Polish Ministry of Science and Higher Education (4 PO5C 028 14, 2 PO5A 068 27); Malaysian Ministry of Higher Education (UM.C/HlR/MOHE/06) and Cancer Research Initiatives Foundation; the Roswell Park Cancer Institute Alliance Foundation; the US National Cancer Institute (K07-CA095666, K07-CA143047, K22-CA138563, N01-CN55424, N01-PC067010, N01-PC035137, P01-CA017054, P01-CA087696, P30-CA15083, P50-CA105009, P50- CA136393, R01-CA014089, R01-CA016056, R01-CA017054, R01-CA049449, R01-CA050385, R01-CA054419, R01- CA058598, R01-CA058860, R01-CA061107, R01-CA061132, R01-CA063682, R01-CA064277, R01-CA067262, R01- CA071766, R01-CA074850, R01-CA076016, R01-CA080742, R01-CA080978, R01-CA083918, R01-CA087538, R01- CA092044, R01-095023, R01-CA106414, R01-CA122443, R01-CA112523, R01-CA114343, R01-CA126841, R01- CA136924, R01-CA149429, R03-CA113148, R03-CA115195, R37-CA070867, R37-CA70867, U01-CA069417, U01- CA071966, R01-CA063678 and Intramural research funds); the US Army Medical Research and Material Command (DAMD17-98-1- 8659, DAMD17-01-1-0729, DAMD17-02-1-0666, DAMD17-02-1- 0669, W81XWH-10-1-0280); the National Health and Medical Research Council of Australia (199600 and 400281); the German Federal Ministry of Education and Research of Germany Programme of Clinical Biomedical Research (01 GB 9401); the state of Baden-Wu ̈rttemberg through Medical Faculty of the University of Ulm (P.685); the Minnesota Ovarian Cancer Alliance; the Mayo Foundation; the Fred C. and Katherine B. Andersen Foundation; the Lon V. Smith Foundation (LVS-39420); the Oak Foundation; the OHSU Foundation; the Mermaid I project; the Rudolf-Bartling Foundation; the UK National Institute for Health Research Biomedical Research Centres at the University of Cambridge, Imperial College London, University College Hospital 'Womens Health Theme' and the Royal Marsden Hospital; WorkSafeBC. Funding : CIMBA (BCFR—all) : This work was supported by grant UM1 CA164920 from the National Cancer Institute. The content of this manuscript does not necessarily reflect the views or policies of the National Cancer Institute or any of the collaborating centres in the Breast Cancer Family Registry (BCFR), nor does mention of trade names, commercial products, or organizations imply endorsement by the US Government or the BCFR. (BFBOCC-LT) BFBOCC is partly supported by: Lithuania (BFBOCC-LT): Research Council of Lithuania grant LIG-07/2012; (BIDMC) BIDMC is supported by the Breast Cancer Research Foundation. (BMBSA) BRCA-gene mutations and breast cancer in South African women (BMBSA) was supported by grants from the Cancer Association of South Africa (CANSA) to Elizabeth J. van Rensburg. (BRICOH) SLN was partially supported by the Morris and Horowitz Familes Endowed Professorship. (CBCS) This work was supported by the NEYE Foundation. (CNIO) This work was partially supported by Spanish Association against Cancer (AECC08), RTICC 06/0020/1060, FISPI08/1120, Mutua Madrilen ̃ a Foundation (FMMA) and SAF2010-20493 (COH-CCGCRN) City of Hope Clinical Cancer Genetics Community Network and the Hereditary Cancer Research Registry, supported in part by Award Number RC4CA153828 (PI: J. Weitzel) from the National Cancer Institute and the Office of the Director, National Institutes of Health. The content is solely the responsibility of the authors and does not necessarily represent the official views of the National Institutes of Health. (CONSIT TEAM) Funds from Italian citizens who allocated the 5x1000 share of their tax payment in support of the Fondazione IRCCS Istituto Nazionale Tumori, according to Italian laws (INT-Institutional strategic projects '5x1000') to Siranoush Manoukian. (CORE) The CIMBA data management and data analysis were supported by Cancer Research – UK grants C12292/A11174 and C1287/A10118.SH is supported by an NHMRC Program Grant to GCT. ACA is a Cancer Research -UK Senior Cancer Research Fellow. (DEMOKRITOS) This research has been co-financed by the European Union (European Social Fund – ESF) and Greek national funds through the Operational Program 'Education and Lifelong Learning' of the National Strategic Reference Frame- work (NSRF) - Research Funding Program of the General Secretariat for Research and Technology: ARISTEIA. Investing in knowledge society through the European Social Fund.(DKFZ) The DKFZ study was supported by the DKFZ. (EMBRACE) EMBRACE is supported by Cancer Research UK Grants C1287/A10118 and C1287/A11990. D. Gareth Evans and Fiona Lalloo are supported by an NIHR grant to the Biomedical Research Centre, Manchester. The Investigators at The Institute of Cancer Research and The Royal Marsden NHS Foundation Trust are supported by an NIHR grant to the Biomedical Research Centre at The Institute of Cancer Research and The Royal Marsden NHS Foundation Trust. (FCCC) The authors acknowledge support from The University of Kansas Cancer Center (P30 CA168524) and the Kansas Bioscience Authority Eminent Scholar Program. (GC-HBOC) The German Consortium of Hereditary Breast and Ovarian Cancer (GC-HBOC) is supported by the German Cancer Aid (grant no 109076, Rita K. Schmutzler) and by the Center for Molecular Medicine Cologne (CMMC). (GEMO) The study was supported by the Ligue Nationale Contre le Cancer; the Association 'Le cancer du sein, parlons-en!' Award; the Canadian Institutes of Health Research for the 'CIHR Team in Familial Risks of Breast Cancer' program and the French National Institute of Cancer (INCa). (GEORGETOWN) CI received support from the Non-Therapeutic Subject Registry Shared Resource at Georgetown University (NIH/NCI grant P30-CA051008), the Fisher Center for Familial Cancer Research, and Swing Fore the Cure. (G-FAST) Kim De Leeneer is supported by GOA grant BOF10/ GOA/019 (Ghent University) and spearhead financing of Ghent University Hospital. (HCSC) HCSC supported by a grant RD12/0036/0006 and 12/00539 from ISCIII (Spain), partially supported by European Regional Development FEDER funds. (HEBCS) The HEBCS was financially supported by the Helsinki University Hospital Research Fund, Academy of Finland (266528), the Finnish Cancer Society and the Sigrid Juselius Foundation. (HEBON) The HEBON study is supported by the Dutch Cancer Society grants NKI1998-1854, NKI2004-3088, NKI2007-3756, the Netherlands Organization of Scientific Research grant NWO 91109024, the Pink Ribbon grant 110005 and the BBMRI grant NWO 184.021.007/CP46. HEBON thanks the registration teams of the Comprehensive Cancer Centre Netherlands and Comprehensive Centre South (together the Netherlands Cancer Registry) and PALGA (Dutch Pathology Registry) for part of the data collection. (HRBCP) HRBCP is supported by The Hong Kong Hereditary Breast Cancer Family Registry and the Dr Ellen Li Charitable Foundation, Hong Kong (HUNBOCS) Hungarian Breast and Ovarian Cancer Study was supported by Hungarian Research Grants KTIA-OTKA CK-80745, OTKA K-112228 and the Norwegian EEA Financial Mechanism Hu0115/NA/2008-3/OP-9. (ICO) Contract grant sponsor: Asociacio ́ n Espan ̃ ola Contra el Ca ́ ncer, Spanish Health Research Fund; Carlos III Health Institute; Catalan Health Institute and Autonomous Government of Catalonia. Contract grant numbers: ISCIIIRETIC RD06/0020/1051, RD12/0036/008, PI10/01422, PI10/ 00748, PI13/00285, PIE13/00022, 2009SGR290 and 2014SGR364. (IHCC) The IHCC was supported by Grant PBZ_KBN_122/P05/2004(ILUH) The ILUH group was supported by the Icelandic Association 'Walking for Breast Cancer Research' and by the Landspitali University Hospital Research Fund. (INHERIT) This work was supported by the Canadian Institutes of Health Research for the 'CIHR Team in Familial Risks of Breast Cancer' program, the Canadian Breast Cancer Research Alliance-grant #019511 and the Ministry of Economic Development, Innovation and Export Trade – grant # PSR-SIIRI- 701. (IOVHBOCS) IOVHBOCS is supported by Ministero della Salute and '5 1,000' Istituto Oncologico Veneto grant. (IPOBCS) This study was in part supported by Liga Portuguesa Contra o Cancro.(KCONFAB) kConFab is supported by a grant from the National Breast Cancer Foundation, and previously by the National Health and Medical Research Council (NHMRC), the Queensland Cancer Fund, the Cancer Councils of New South Wales, Victoria, Tasmania and South Australia, and the Cancer Foundation of Western Australia; (KOHBRA) KOHBRA is supported by a grant from the National R&D Program for Cancer Control, Ministry for Health, Welfare and Family Affairs,Republic of Korea (1020350). (MAYO) MAYO is supported by NIH grants CA116167, CA128978 and CA176785, an NCI Specialized Program of Research Excellence (SPORE) in Breast Cancer (CA116201), a U.S. Department of Defence Ovarian Cancer Idea award (W81XWH-10-1-0341), a grant from the Breast Cancer Research Foundation, a generous gift from the David F. and Margaret T. Grohne Family Foundation and the Ting Tsung and Wei Fong Chao Foundation. (MCGILL) Jewish General Hospital Weekend to End Breast Cancer, Quebec Ministry of Economic Development, Innovation and Export Trade (MODSQUAD) MODSQUAD was supported by MH CZ - DRO (MMCI, 00209805) and by the European Regional Development Fund and the State Budget of the Czech Republic (RECAMO, CZ.1.05/2.1.00/03.0101) to LF, and by Charles University in Prague project UNCE204024 (MZ). (MSKCC) MSKCC is supported by grants from the Breast Cancer Research Foundation, the Robert and Kate Niehaus Clinical Cancer Genetics Initiative, and the Andrew Sabin Research Fund. (NAROD) 1R01 CA149429- 01. (NCI) The research of Drs MH Greene, JT Loud and PL Mai was supported by the Intramural Research Program of the US National Cancer Institute, NIH, and by support services contracts NO2-CP-11019-50 and N02-CP-65504 with Westat, Inc, Rockville, MD. (NICCC) NICCC is supported by Clalit Health Services in Israel. Some of it's activities are supported by the Israel Cancer Association and the Breast Cancer Research Foundation (BCRF), NY. (NNPIO) This work has been supported by the Russian Federation for Basic Research (grants 13-04-92613, 14-04-93959 and 15-04-01744). (NRG Oncology) This study was supported by National Cancer Institute grants to the NRG Oncology Administrative Office and Tissue Bank (CA 27469), the NRG Oncology Statistical and Data Center (CA 37517), and NRG Oncology's Cancer Prevention and Control Committee (CA 101165). (OSU CCG) OSUCCG is supported by the Ohio State University Comprehensive Cancer Center. (PBCS) This work was supported by the ITT (Istituto Toscano Tumori) grants 2011-2013. (SEABASS) Ministry of Science, Technol- ogy and Innovation, Ministry of Higher Education (UM.C/HlR/MOHE/06) and Cancer Research Initiatives Foundation. (SMC) This project was partially funded through a grant by the Isreal cancer association and the funding for the Israeli Inherited breast cancer consortium (SWE-BRCA) SWE-BRCA collaborators are supported by the Swedish Cancer Society. (UCHICAGO) UCHICAGO is supported by NCI Specialized Program of Research Excellence (SPORE) in Breast Cancer (CA125183), R01 CA142996, 1U01CA161032 and by the Ralph and Marion Falk Medical Research Trust, the Entertainment Industry Fund National Women's Cancer Research Alliance and the Breast Cancer research Foundation. OIO is an ACS Clinical Research Professor.(UCLA) Jonsson Comprehensive Cancer Center Foundation; Breast Cancer Research Foundation. (UCSF) UCSF Cancer Risk Program and Helen Diller Family Comprehensive Cancer Center. (UKFOCR) UKFOCR was supported by a project grant from CRUK to Paul Pharoah. (UPENN) National Institutes of Health (NIH) (R01-CA102776 and R01- CA083855; Breast Cancer Research Foundation; Susan G. Komen Foundation for the cure, Basser Research Center for BRCA. (UPITT/MWH) Frieda G. and Saul F. Shapira BRCA-Associated Cancer Research Program;Hackers for Hope Pittsburgh. (VFCTG) Victorian Cancer Agency, Cancer Australia, National Breast Cancer Foundation unding for the iCOGS infrastructure came from: the European Community's Seventh Framework Programme under grant agreement n ° 223175 (HEALTH-F2-2009-223175) (COGS), Cancer Research UK (C1287/A10118, C1287/A 10710, C12292/A11174, C1281/ A12014, C5047/A8384, C5047/A15007, C5047/A10692, C8197/A16565), the National Institutes of Health (CA128978) and Post-Cancer GWAS initiative (1U19 CA148537, 1U19 CA148065 and 1U19 CA148112 - the GAME-ON initiative), the Department of Defence (W81XWH-10-1-0341), the Canadian Institutes of Health Research (CIHR) for the CIHR Team in Familial Risks of Breast Cancer, Komen Foundation for the Cure, the Breast Cancer Research Foundation, and the Ovarian Cancer Research Fund and grants R01-CA122443 and P50-CA136393. ; Sí

Publisher's version (útgefin grein) ; Breast cancer is a common disease partially caused by genetic risk factors. Germline pathogenic variants in DNA repair genes BRCA1, BRCA2, PALB2, ATM, and CHEK2 are associated with breast cancer risk. FANCM, which encodes for a DNA translocase, has been proposed as a breast cancer predisposition gene, with greater effects for the ER-negative and triple-negative breast cancer (TNBC) subtypes. We tested the three recurrent protein-truncating variants FANCM:p.Arg658*, p.Gln1701*, and p.Arg1931* for association with breast cancer risk in 67,112 cases, 53,766 controls, and 26,662 carriers of pathogenic variants of BRCA1 or BRCA2. These three variants were also studied functionally by measuring survival and chromosome fragility in FANCM−/− patient-derived immortalized fibroblasts treated with diepoxybutane or olaparib. We observed that FANCM:p.Arg658* was associated with increased risk of ER-negative disease and TNBC (OR = 2.44, P = 0.034 and OR = 3.79; P = 0.009, respectively). In a country-restricted analysis, we confirmed the associations detected for FANCM:p.Arg658* and found that also FANCM:p.Arg1931* was associated with ER-negative breast cancer risk (OR = 1.96; P = 0.006). The functional results indicated that all three variants were deleterious affecting cell survival and chromosome stability with FANCM:p.Arg658* causing more severe phenotypes. In conclusion, we confirmed that the two rare FANCM deleterious variants p.Arg658* and p.Arg1931* are risk factors for ER-negative and TNBC subtypes. Overall our data suggest that the effect of truncating variants on breast cancer risk may depend on their position in the gene. Cell sensitivity to olaparib exposure, identifies a possible therapeutic option to treat FANCM-associated tumors. ; Peterlongo laboratory is supported by Associazione Italiana Ricerca sul Cancro (AIRC; IG2015 no.16732) to P. Peterlongo and by a fellowship from Fondazione Umberto Veronesi to G. Figlioli. Surrallés laboratory is supported by the ICREA-Academia program, the Spanish Ministry of Health (projects FANCOSTEM and FANCOLEN), the Spanish Ministry of Economy and Competiveness (projects CB06/07/0023 and RTI2018-098419-B-I00), the European Commission (EUROFANCOLEN project HEALTH-F5-2012-305421 and P-SPHERE COFUND project), the Fanconi Anemia Research Fund Inc, and the "Fondo Europeo de Desarrollo Regional, una manera de hacer Europa" (FEDER). CIBERER is an initiative of the Instituto de Salud Carlos III, Spain. BCAC: we thank all the individuals who took part in these studies and all the researchers, clinicians, technicians and administrative staff who have enabled this work to be carried out. ABCFS thank Maggie Angelakos, Judi Maskiell, Tu Nguyen-Dumont is a National Breast Cancer Foundation (Australia) Career Development Fellow. ABCS thanks the Blood bank Sanquin, The Netherlands. Samples are made available to researchers on a non-exclusive basis. BCEES thanks Allyson Thomson, Christobel Saunders, Terry Slevin, BreastScreen Western Australia, Elizabeth Wylie, Rachel Lloyd. The BCINIS study would not have been possible without the contributions of Dr. Hedy Rennert, Dr. K. Landsman, Dr. N. Gronich, Dr. A. Flugelman, Dr. W. Saliba, Dr. E. Liani, Dr. I. Cohen, Dr. S. Kalet, Dr. V. Friedman, Dr. O. Barnet of the NICCC in Haifa, and all the contributing family medicine, surgery, pathology and oncology teams in all medical institutes in Northern Israel. The BREOGAN study would not have been possible without the contributions of the following: Manuela Gago-Dominguez, Jose Esteban Castelao, Angel Carracedo, Victor Muñoz Garzón, Alejandro Novo Domínguez, Maria Elena Martinez, Sara Miranda Ponte, Carmen Redondo Marey, Maite Peña Fernández, Manuel Enguix Castelo, Maria Torres, Manuel Calaza (BREOGAN), José Antúnez, Máximo Fraga and the staff of the Department of Pathology and Biobank of the University Hospital Complex of Santiago-CHUS, Instituto de Investigación Sanitaria de Santiago, IDIS, Xerencia de Xestion Integrada de Santiago-SERGAS; Joaquín González-Carreró and the staff of the Department of Pathology and Biobank of University Hospital Complex of Vigo, Instituto de Investigacion Biomedica Galicia Sur, SERGAS, Vigo, Spain. BSUCH thanks Peter Bugert, Medical Faculty Mannheim. CBCS thanks study participants, co-investigators, collaborators and staff of the Canadian Breast Cancer Study, and project coordinators Agnes Lai and Celine Morissette. CCGP thanks Styliani Apostolaki, Anna Margiolaki, Georgios Nintos, Maria Perraki, Georgia Saloustrou, Georgia Sevastaki, Konstantinos Pompodakis. CGPS thanks staff and participants of the Copenhagen General Population Study. For the excellent technical assistance: Dorthe Uldall Andersen, Maria Birna Arnadottir, Anne Bank, Dorthe Kjeldgård Hansen. The Danish Cancer Biobank is acknowledged for providing infrastructure for the collection of blood samples for the cases. Investigators from the CPS-II cohort thank the participants and Study Management Group for their invaluable contributions to this research. They also acknowledge the contribution to this study from central cancer registries supported through the Centers for Disease Control and Prevention National Program of Cancer Registries, as well as cancer registries supported by the National Cancer Institute Surveillance Epidemiology and End Results program. The CTS Steering Committee includes Leslie Bernstein, Susan Neuhausen, James Lacey, Sophia Wang, Huiyan Ma, and Jessica Clague DeHart at the Beckman Research Institute of City of Hope, Dennis Deapen, Rich Pinder, and Eunjung Lee at the University of Southern California, Pam Horn-Ross, Peggy Reynolds, Christina Clarke Dur and David Nelson at the Cancer Prevention Institute of California, Hoda Anton-Culver, Argyrios Ziogas, and Hannah Park at the University of California Irvine, and Fred Schumacher at Case Western University. DIETCOMPLYF thanks the patients, nurses and clinical staff involved in the study. The DietCompLyf study was funded by the charity Against Breast Cancer (Registered Charity Number 1121258) and the NCRN. We thank the participants and the investigators of EPIC (European Prospective Investigation into Cancer and Nutrition). ESTHER thanks Hartwig Ziegler, Sonja Wolf, Volker Hermann, Christa Stegmaier, Katja Butterbach. FHRISK thanks NIHR for funding. GC-HBOC thanks Stefanie Engert, Heide Hellebrand, Sandra Kröber and LIFE - Leipzig Research Centre for Civilization Diseases (Markus Loeffler, Joachim Thiery, Matthias Nüchter, Ronny Baber). The GENICA Network: Dr. Margarete Fischer-Bosch-Institute of Clinical Pharmacology, Stuttgart, and University of Tübingen, Germany [HB, Wing-Yee Lo], German Cancer Consortium (DKTK) and German Cancer Research Center (DKFZ) [HB], Deutsche Forschungsgemeinschaft (DFG, German Research Foundation) under Germany's Excellence Strategy - EXC 2180 - 390900677 [HB], Department of Internal Medicine, Evangelische Kliniken Bonn gGmbH, Johanniter Krankenhaus, Bonn, Germany [Yon-Dschun Ko, Christian Baisch], Institute of Pathology, University of Bonn, Germany [Hans-Peter Fischer], Molecular Genetics of Breast Cancer, Deutsches Krebsforschungszentrum (DKFZ), Heidelberg, Germany [Ute Hamann], Institute for Prevention and Occupational Medicine of the German Social Accident Insurance, Institute of the Ruhr University Bochum (IPA), Bochum, Germany [TB, Beate Pesch, Sylvia Rabstein, Anne Lotz]; and Institute of Occupational Medicine and Maritime Medicine, University Medical Center Hamburg-Eppendorf, Germany [Volker Harth]. HABCS thanks Michael Bremer. HEBCS thanks Heidi Toiminen, Kristiina Aittomäki, Irja Erkkilä and Outi Malkavaara. HMBCS thanks Peter Hillemanns, Hans Christiansen and Johann H. Karstens. HUBCS thanks Shamil Gantsev. KARMA thanks the Swedish Medical Research Counsel. KBCP thanks Eija Myöhänen, Helena Kemiläinen. LMBC thanks Gilian Peuteman, Thomas Van Brussel, EvyVanderheyden and Kathleen Corthouts. MABCS thanks Milena Jakimovska (RCGEB "Georgi D. Efremov), Katerina Kubelka, Mitko Karadjozov (Adzibadem-Sistina" Hospital), Andrej Arsovski and Liljana Stojanovska (Re-Medika" Hospital) for their contributions and commitment to this study. MARIE thanks Petra Seibold, Dieter Flesch-Janys, Judith Heinz, Nadia Obi, Alina Vrieling, Sabine Behrens, Ursula Eilber, Muhabbet Celik, Til Olchers and Stefan Nickels. MBCSG (Milan Breast Cancer Study Group) thanks Daniela Zaffaroni, Irene Feroce, and the personnel of the Cogentech Cancer Genetic Test Laboratory. We thank the coordinators, the research staff and especially the MMHS participants for their continued collaboration on research studies in breast cancer. MSKCC thanks Marina Corines and Lauren Jacobs. MTLGEBCS would like to thank Martine Tranchant (CHU de Québec Research Center), Marie-France Valois, Annie Turgeon and Lea Heguy (McGill University Health Center, Royal Victoria Hospital; McGill University) for DNA extraction, sample management and skillful technical assistance. J.S. is Chairholder of the Canada Research Chair in Oncogenetics. NBHS thanks study participants and research staff for their contributions and commitment to the studies. We would like to thank the participants and staff of the Nurses' Health Study and Nurses' Health Study II for their valuable contributions as well as the following state cancer registries for their help: AL, AZ, AR, CA, CO, CT, DE, FL, GA, ID, IL, IN, IA, KY, LA, ME, MD, MA, MI, NE, NH, NJ, NY, NC, ND, OH, OK, OR, PA, RI, SC, TN, TX, VA, WA, WY. The study protocol was approved by the institutional review boards of the Brigham and Women's Hospital and Harvard T.H. Chan School of Public Health, and those of participating registries as required. The authors assume full responsibility for analyses and interpretation of these data. OFBCR thanks Teresa Selander and Nayana Weerasooriya. ORIGO thanks E. Krol-Warmerdam, and J. Blom for patient accrual, administering questionnaires, and managing clinical information. PBCS thanks Louise Brinton, Mark Sherman, Neonila Szeszenia-Dabrowska, Beata Peplonska, Witold Zatonski, Pei Chao and Michael Stagner. The ethical approval for the POSH study is MREC /00/6/69, UKCRN ID: 1137. We thank staff in the Experimental Cancer Medicine Centre (ECMC) supported Faculty of Medicine Tissue Bank and the Faculty of Medicine DNA Banking resource. PREFACE thanks Sonja Oeser and Silke Landrith. PROCAS thanks NIHR for funding. RBCS thanks Petra Bos, Jannet Blom, Ellen Crepin, Elisabeth Huijskens, Anja Kromwijk-Nieuwlaat, Annette Heemskerk, the Erasmus MC Family Cancer Clinic. We thank the SEARCH and EPIC teams. SKKDKFZS thanks all study participants, clinicians, family doctors, researchers and technicians for their contributions and commitment to this study. We thank the SUCCESS Study teams in Munich, Duessldorf, Erlangen and Ulm. SZBCS thanks Ewa Putresza. UCIBCS thanks Irene Masunaka. UKBGS thanks Breast Cancer Now and the Institute of Cancer Research for support and funding of the Breakthrough Generations Study, and the study participants, study staff, and the doctors, nurses and other health care providers and health information sources who have contributed to the study. We acknowledge NHS funding to the Royal Marsden/ICR NIHR Biomedical Research Centre. CIMBA: we are grateful to all the families and clinicians who contribute to the studies; Sue Healey, in particular taking on the task of mutation classification with the late Olga Sinilnikova; Maggie Angelakos, Judi Maskiell, Helen Tsimiklis; members and participants in the New York site of the Breast Cancer Family Registry; members and participants in the Ontario Familial Breast Cancer Registry; Vilius Rudaitis and Laimonas Griškevičius; Yuan Chun Ding and Linda Steele for their work in participant enrollment and biospecimen and data management; Bent Ejlertsen and Anne-Marie Gerdes for the recruitment and genetic counseling of participants; Alicia Barroso, Rosario Alonso and Guillermo Pita; all the individuals and the researchers who took part in CONSIT TEAM (Consorzio Italiano Tumori Ereditari Alla Mammella), thanks in particular: Giulia Cagnoli, Roberta Villa, Irene Feroce, Mariarosaria Calvello, Riccardo Dolcetti, Giuseppe Giannini, Laura Papi, Gabriele Lorenzo Capone, Liliana Varesco, Viviana Gismondi, Maria Grazia Tibiletti, Daniela Furlan, Antonella Savarese, Aline Martayan, Stefania Tommasi, Brunella Pilato, Isabella Marchi, Elena Bandieri, Antonio Russo, Daniele Calistri and the personnel of the Cogentech Cancer Genetic Test Laboratory, Milan, Italy. FPGMX: members of the Cancer Genetics group (IDIS): Ana Blanco, Miguel Aguado, Uxía Esperón and Belinda Rodríguez. We thank all participants, clinicians, family doctors, researchers, and technicians for their contributions and commitment to the DKFZ study and the collaborating groups in Lahore, Pakistan (Noor Muhammad, Sidra Gull, Seerat Bajwa, Faiz Ali Khan, Humaira Naeemi, Saima Faisal, Asif Loya, Mohammed Aasim Yusuf) and Bogota, Colombia (Diana Torres, Ignacio Briceno, Fabian Gil). Genetic Modifiers of Cancer Risk in BRCA1/2 Mutation Carriers (GEMO) study is a study from the National Cancer Genetics Network UNICANCER Genetic Group, France. We wish to pay a tribute to Olga M. Sinilnikova, who with Dominique Stoppa-Lyonnet initiated and coordinated GEMO until she sadly passed away on the 30th June 2014. The team in Lyon (Olga Sinilnikova, Mélanie Léoné, Laure Barjhoux, Carole Verny-Pierre, Sylvie Mazoyer, Francesca Damiola, Valérie Sornin) managed the GEMO samples until the biological resource centre was transferred to Paris in December 2015 (Noura Mebirouk, Fabienne Lesueur, Dominique Stoppa-Lyonnet). We want to thank all the GEMO collaborating groups for their contribution to this study. Drs.Sofia Khan, Irja Erkkilä and Virpi Palola; The Hereditary Breast and Ovarian Cancer Research Group Netherlands (HEBON) consists of the following Collaborating Centers: Netherlands Cancer Institute (coordinating center), Amsterdam, NL: M.A. Rookus, F.B.L. Hogervorst, F.E. van Leeuwen, M.A. Adank, M.K. Schmidt, N.S. Russell, D.J. Jenner; Erasmus Medical Center, Rotterdam, NL: J.M. Collée, A.M.W. van den Ouweland, M.J. Hooning, C.M. Seynaeve, C.H.M. van Deurzen, I.M. Obdeijn; Leiden University Medical Center, NL: C.J. van Asperen, P. Devilee, T.C.T.E.F. van Cronenburg; Radboud University Nijmegen Medical Center, NL: C.M. Kets, A.R. Mensenkamp; University Medical Center Utrecht, NL: M.G.E.M. Ausems, M.J. Koudijs; Amsterdam Medical Center, NL: C.M. Aalfs, H.E.J. Meijers-Heijboer; VU University Medical Center, Amsterdam, NL: K. van Engelen, J.J.P. Gille; Maastricht University Medical Center, NL: E.B. Gómez-Garcia, M.J. Blok; University of Groningen, NL: J.C. Oosterwijk, A.H. van der Hout, M.J. Mourits, G.H. de Bock; The Netherlands Comprehensive Cancer Organisation (IKNL): S. Siesling, J.Verloop; The nationwide network and registry of histo- and cytopathology in The Netherlands (PALGA): A.W. van den Belt-Dusebout. HEBON thanks the study participants and the registration teams of IKNL and PALGA for part of the data collection. Overbeek; the Hungarian Breast and Ovarian Cancer Study Group members (Janos Papp, Aniko Bozsik, Zoltan Matrai, Miklos Kasler, Judit Franko, Maria Balogh, Gabriella Domokos, Judit Ferenczi, Department of Molecular Genetics, National Institute of Oncology, Budapest, Hungary) and the clinicians and patients for their contributions to this study; HVH (University Hospital Vall d'Hebron) the authors acknowledge the Oncogenetics Group (VHIO) and the High Risk and Cancer Prevention Unit of the University Hospital Vall d'Hebron, Miguel Servet Progam (CP10/00617), and the Cellex Foundation for providing research facilities and equipment; the ICO Hereditary Cancer Program team led by Dr. Gabriel Capella; the ICO Hereditary Cancer Program team led by Dr. Gabriel Capella; Dr Martine Dumont for sample management and skillful assistance; Catarina Santos and Pedro Pinto; members of the Center of Molecular Diagnosis, Oncogenetics Department and Molecular Oncology Research Center of Barretos Cancer Hospital; Heather Thorne, Eveline Niedermayr, all the kConFab investigators, research nurses and staff, the heads and staff of the Family Cancer Clinics, and the Clinical Follow Up Study (which has received funding from the NHMRC, the National Breast Cancer Foundation, Cancer Australia, and the National Institute of Health (USA)) for their contributions to this resource, and the many families who contribute to kConFab; the investigators of the Australia New Zealand NRG Oncology group; members and participants in the Ontario Cancer Genetics Network; Kevin Sweet, Caroline Craven, Julia Cooper, Amber Aielts, and Michelle O'Conor; Christina Selkirk; Helena Jernström, Karin Henriksson, Katja Harbst, Maria Soller, Ulf Kristoffersson; from Gothenburg Sahlgrenska University Hospital: Anna Öfverholm, Margareta Nordling, Per Karlsson, Zakaria Einbeigi; from Stockholm and Karolinska University Hospital: Anna von Wachenfeldt, Annelie Liljegren, Annika Lindblom, Brita Arver, Gisela Barbany Bustinza; from Umeå University Hospital: Beatrice Melin, Christina Edwinsdotter Ardnor, Monica Emanuelsson; from Uppsala University: Hans Ehrencrona, Maritta Hellström Pigg, Richard Rosenquist; from Linköping University Hospital: Marie Stenmark-Askmalm, Sigrun Liedgren; Cecilia Zvocec, Qun Niu; Joyce Seldon and Lorna Kwan; Dr. Robert Nussbaum, Beth Crawford, Kate Loranger, Julie Mak, Nicola Stewart, Robin Lee, Amie Blanco and Peggy Conrad and Salina Chan; Carole Pye, Patricia Harrington and Eva Wozniak. OSUCCG thanks Kevin Sweet, Caroline Craven, Julia Cooper, Michelle O'Conor and Amber Aeilts. BCAC is funded by Cancer Research UK [C1287/A16563, C1287/A10118], the European Union's Horizon 2020 Research and Innovation Programme (grant numbers 634935 and 633784 for BRIDGES and B-CAST respectively), and by the European Community´s Seventh Framework Programme under grant agreement number 223175 (grant number HEALTH-F2-2009-223175) (COGS). The EU Horizon 2020 Research and Innovation Programme funding source had no role in study design, data collection, data analysis, data interpretation or writing of the report. Genotyping of the OncoArray was funded by the NIH Grant U19 CA148065, and Cancer UK Grant C1287/A16563 and the PERSPECTIVE project supported by the Government of Canada through Genome Canada and the Canadian Institutes of Health Research (grant GPH-129344) and, the Ministère de l'Économie, Science et Innovation du Québec through Genome Québec and the PSRSIIRI-701 grant, and the Quebec Breast Cancer Foundation. The Australian Breast Cancer Family Study (ABCFS) was supported by grant UM1 CA164920 from the National Cancer Institute (USA). The content of this manuscript does not necessarily reflect the views or policies of the National Cancer Institute or any of the collaborating centers in the Breast Cancer Family Registry (BCFR), nor does mention of trade names, commercial products, or organizations imply endorsement by the USA Government or the BCFR. The ABCFS was also supported by the National Health and Medical Research Council of Australia, the New South Wales Cancer Council, the Victorian Health Promotion Foundation (Australia) and the Victorian Breast Cancer Research Consortium. J.L.H. is a National Health and Medical Research Council (NHMRC) Senior Principal Research Fellow. M.C.S. is a NHMRC Senior Research Fellow. The ABCS study was supported by the Dutch Cancer Society [grants NKI 2007-3839; 2009 4363]. The Australian Breast Cancer Tissue Bank (ABCTB) was supported by the National Health and Medical Research Council of Australia, The Cancer Institute NSW and the National Breast Cancer Foundation. The AHS study is supported by the intramural research program of the National Institutes of Health, the National Cancer Institute (grant number Z01-CP010119), and the National Institute of Environmental Health Sciences (grant number Z01-ES049030). The work of the BBCC was partly funded by ELAN-Fond of the University Hospital of Erlangen. The BBCS is funded by Cancer Research UK and Breast Cancer Now and acknowledges NHS funding to the NIHR Biomedical Research Centre, and the National Cancer Research Network (NCRN). The BCEES was funded by the National Health and Medical Research Council, Australia and the Cancer Council Western Australia. For the BCFR-NY, BCFR-PA, BCFR-UT this work was supported by grant UM1 CA164920 from the National Cancer Institute. The content of this manuscript does not necessarily reflect the views or policies of the National Cancer Institute or any of the collaborating centers in the Breast Cancer Family Registry (BCFR), nor does mention of trade names, commercial products, or organizations imply endorsement by the US Government or the BCFR. BCINIS study was funded by the BCRF (The Breast Cancer Research Foundation, USA). The BREast Oncology GAlician Network (BREOGAN) is funded by Acción Estratégica de Salud del Instituto de Salud Carlos III FIS PI12/02125/Cofinanciado FEDER; Acción Estratégica de Salud del Instituto de Salud Carlos III FIS Intrasalud (PI13/01136); Programa Grupos Emergentes, Cancer Genetics Unit, Instituto de Investigacion Biomedica Galicia Sur. Xerencia de Xestion Integrada de Vigo-SERGAS, Instituto de Salud Carlos III, Spain; Grant 10CSA012E, Consellería de Industria Programa Sectorial de Investigación Aplicada, PEME I + D e I + D Suma del Plan Gallego de Investigación, Desarrollo e Innovación Tecnológica de la Consellería de Industria de la Xunta de Galicia, Spain; Grant EC11-192. Fomento de la Investigación Clínica Independiente, Ministerio de Sanidad, Servicios Sociales e Igualdad, Spain; and Grant FEDER-Innterconecta. Ministerio de Economia y Competitividad, Xunta de Galicia, Spain. The BSUCH study was supported by the Dietmar-Hopp Foundation, the Helmholtz Society and the German Cancer Research Center (DKFZ). Sample collection and processing was funded in part by grants from the National Cancer Institute (NCI R01CA120120 and K24CA169004). CBCS is funded by the Canadian Cancer Society (grant # 313404) and the Canadian Institutes of Health Research. CCGP is supported by funding from the University of Crete. The CECILE study was supported by Fondation de France, Institut National du Cancer (INCa), Ligue Nationale contre le Cancer, Agence Nationale de Sécurité Sanitaire, de l'Alimentation, de l'Environnement et du Travail (ANSES), Agence Nationale de la Recherche (ANR). The CGPS was supported by the Chief Physician Johan Boserup and Lise Boserup Fund, the Danish Medical Research Council, and Herlev and Gentofte Hospital. The American Cancer Society funds the creation, maintenance, and updating of the CPS-II cohort. The CTS was initially supported by the California Breast Cancer Act of 1993 and the California Breast Cancer Research Fund (contract 97-10500) and is currently funded through the National Institutes of Health (R01 CA77398, K05 CA136967, UM1 CA164917, and U01 CA199277). Collection of cancer incidence data was supported by the California Department of Public Health as part of the statewide cancer reporting program mandated by California Health and Safety Code Section 103885. The University of Westminster curates the DietCompLyf database funded by Against Breast Cancer Registered Charity No. 1121258 and the NCRN. The coordination of EPIC is financially supported by the European Commission (DG-SANCO) and the International Agency for Research on Cancer. The national cohorts are supported by: Ligue Contre le Cancer, Institut Gustave Roussy, Mutuelle Générale de l'Education Nationale, Institut National de la Santé et de la Recherche Médicale (INSERM) (France); German Cancer Aid, German Cancer Research Center (DKFZ), Federal Ministry of Education and Research (BMBF) (Germany); the Hellenic Health Foundation, the Stavros Niarchos Foundation (Greece); Associazione Italiana per la Ricerca sul Cancro-AIRC-Italy and National Research Council (Italy); Dutch Ministry of Public Health, Welfare and Sports (VWS), Netherlands Cancer Registry (NKR), LK Research Funds, Dutch Prevention Funds, Dutch ZON (Zorg Onderzoek Nederland), World Cancer Research Fund (WCRF), Statistics Netherlands (The Netherlands); Health Research Fund (FIS), PI13/00061 to Granada, PI13/01162 to EPIC-Murcia, Regional Governments of Andalucía, Asturias, Basque Country, Murcia and Navarra, ISCIII RETIC (RD06/0020) (Spain); Cancer Research UK (14136 to EPIC-Norfolk; C570/A16491 and C8221/A19170 to EPIC-Oxford), Medical Research Council (1000143 to EPIC-Norfolk, MR/M012190/1 to EPIC-Oxford) (United Kingdom). The ESTHER study was supported by a grant from the Baden Württemberg Ministry of Science, Research and Arts. Additional cases were recruited in the context of the VERDI study, which was supported by a grant from the German Cancer Aid (Deutsche Krebshilfe). FHRISK is funded from NIHR grant PGfAR 0707-10031. The GC-HBOC (German Consortium of Hereditary Breast and Ovarian Cancer) is supported by the German Cancer Aid (grant no 110837, coordinator: Rita K. Schmutzler, Cologne). This work was also funded by the European Regional Development Fund and Free State of Saxony, Germany (LIFE - Leipzig Research Centre for Civilization Diseases, project numbers 713-241202, 713-241202, 14505/2470, 14575/2470). The GENICA was funded by the Federal Ministry of Education and Research (BMBF) Germany grants 01KW9975/5, 01KW9976/8, 01KW9977/0 and 01KW0114, the Robert Bosch Foundation, Stuttgart, Deutsches Krebsforschungszentrum (DKFZ), Heidelberg, the Institute for Prevention and Occupational Medicine of the German Social Accident Insurance, Institute of the Ruhr University Bochum (IPA), Bochum, as well as the Department of Internal Medicine, Evangelische Kliniken Bonn gGmbH, Johanniter Krankenhaus, Bonn, Germany. The GEPARSIXTO study was conducted by the German Breast Group GmbH. The GESBC was supported by the Deutsche Krebshilfe e. V. [70492] and the German Cancer Research Center (DKFZ). The HABCS study was supported by the Claudia von Schilling Foundation for Breast Cancer Research, by the Lower Saxonian Cancer Society, and by the Rudolf Bartling Foundation. The HEBCS was financially supported by the Helsinki University Central Hospital Research Fund, Academy of Finland (266528), the Finnish Cancer Society, and the Sigrid Juselius Foundation. The HMBCS was supported by a grant from the German Research Foundation (Do 761/10-1). The HUBCS was supported by a grant from the German Federal Ministry of Research and Education (RUS08/017), and by the Russian Foundation for Basic Research and the Federal Agency for Scientific Organizations for support the Bioresource collections and RFBR grants 14-04-97088, 17-29-06014 and 17-44-020498. E.K was supported by the program for support the bioresource collections №007-030164/2 and study was performed as part of the assignment of the Ministry of Science and Higher Education of Russian Federation (№АААА-А16-116020350032-1). Financial support for KARBAC was provided through the regional agreement on medical training and clinical research (ALF) between Stockholm County Council and Karolinska Institutet, the Swedish Cancer Society, The Gustav V Jubilee foundation and Bert von Kantzows foundation. The KARMA study was supported by Märit and Hans Rausings Initiative Against Breast Cancer. The KBCP was financially supported by the special Government Funding (EVO) of Kuopio University Hospital grants, Cancer Fund of North Savo, the Finnish Cancer Organizations, and by the strategic funding of the University of Eastern Finland. LMBC is supported by the 'Stichting tegen Kanker'. DL is supported by the FWO. The MABCS study is funded by the Research Centre for Genetic Engineering and Biotechnology "Georgi D. Efremov" and supported by the German Academic Exchange Program, DAAD. The MARIE study was supported by the Deutsche Krebshilfe e.V. [70-2892-BR I, 106332, 108253, 108419, 110826, 110828], the Hamburg Cancer Society, the German Cancer Research Center (DKFZ) and the Federal Ministry of Education and Research (BMBF) Germany [01KH0402]. MBCSG is supported by grants from the Italian Association for Cancer Research (AIRC) and by funds from the Italian citizens who allocated the 5/1000 share of their tax payment in support of the Fondazione IRCCS Istituto Nazionale Tumori, according to Italian laws (INT-Institutional strategic projects "5 × 1000"). The MCBCS was supported by the NIH grants CA192393, CA116167, CA176785 an NIH Specialized Program of Research Excellence (SPORE) in Breast Cancer [CA116201], and the Breast Cancer Research Foundation and a generous gift from the David F. and Margaret T. Grohne Family Foundation. MCCS cohort recruitment was funded by VicHealth and Cancer Council Victoria. The MCCS was further supported by Australian NHMRC grants 209057 and 396414, and by infrastructure provided by Cancer Council Victoria. Cases and their vital status were ascertained through the Victorian Cancer Registry (VCR) and the Australian Institute of Health and Welfare (AIHW), including the National Death Index and the Australian Cancer Database. The MEC was support by NIH grants CA63464, CA54281, CA098758, CA132839 and CA164973. The MISS study is supported by funding from ERC-2011-294576 Advanced grant, Swedish Cancer Society, Swedish Research Council, Local hospital funds, Berta Kamprad Foundation, Gunnar Nilsson. The MMHS study was supported by NIH grants CA97396, CA128931, CA116201, CA140286 and CA177150. MSKCC is supported by grants from the Breast Cancer Research Foundation and Robert and Kate Niehaus Clinical Cancer Genetics Initiative. The work of MTLGEBCS was supported by the Quebec Breast Cancer Foundation, the Canadian Institutes of Health Research for the "CIHR Team in Familial Risks of Breast Cancer" program – grant # CRN-87521 and the Ministry of Economic Development, Innovation and Export Trade – grant # PSR-SIIRI-701. The NBHS was supported by NIH grant R01CA100374. Biological sample preparation was conducted the Survey and Biospecimen Shared Resource, which is supported by P30 CA68485. The Northern California Breast Cancer Family Registry (NC-BCFR) and Ontario Familial Breast Cancer Registry (OFBCR) were supported by grant UM1 CA164920 from the National Cancer Institute (USA). The content of this manuscript does not necessarily reflect the views or policies of the National Cancer Institute or any of the collaborating centers in the Breast Cancer Family Registry (BCFR), nor does mention of trade names, commercial products, or organizations imply endorsement by the USA Government or the BCFR. The Carolina Breast Cancer Study was funded by Komen Foundation, the National Cancer Institute (P50 CA058223, U54 CA156733, U01 CA179715), and the North Carolina University Cancer Research Fund. The NHS was supported by NIH grants P01 CA87969, UM1 CA186107, and U19 CA148065. The NHS2 was supported by NIH grants UM1 CA176726 and U19 CA148065. The ORIGO study was supported by the Dutch Cancer Society (RUL 1997-1505) and the Biobanking and Biomolecular Resources Research Infrastructure (BBMRI-NL CP16). The PBCS was funded by Intramural Research Funds of the National Cancer Institute, Department of Health and Human Services, USA. Genotyping for PLCO was supported by the Intramural Research Program of the National Institutes of Health, NCI, Division of Cancer Epidemiology and Genetics. The PLCO is supported by the Intramural Research Program of the Division of Cancer Epidemiology and Genetics and supported by contracts from the Division of Cancer Prevention, National Cancer Institute, National Institutes of Health. The POSH study is funded by Cancer Research UK (grants C1275/A11699, C1275/C22524, C1275/A19187, C1275/A15956 and Breast Cancer Campaign 2010PR62, 2013PR044. PROCAS is funded from NIHR grant PGfAR 0707-10031. The RBCS was funded by the Dutch Cancer Society (DDHK 2004-3124, DDHK 2009-4318). SEARCH is funded by Cancer Research UK [C490/A10124, C490/A16561] and supported by the UK National Institute for Health Research Biomedical Research Centre at the University of Cambridge. The University of Cambridge has received salary support for PDPP from the NHS in the East of England through the Clinical Academic Reserve. The Sister Study (SISTER) is supported by the Intramural Research Program of the NIH, National Institute of Environmental Health Sciences (Z01-ES044005 and Z01-ES049033). The Two Sister Study (2SISTER) was supported by the Intramural Research Program of the NIH, National Institute of Environmental Health Sciences (Z01-ES044005 and Z01-ES102245), and, also by a grant from Susan G. Komen for the Cure, grant FAS0703856. SKKDKFZS is supported by the DKFZ. The SMC is funded by the Swedish Cancer Foundation and the Swedish Research Council [grant 2017-00644 for the Swedish Infrastructure for Medical Population-based Life-course Environmental Research (SIMPLER)]. The SZBCS is financially supported under the program of Minister of Science and Higher Education "Regional Initiative of Excellence" in years 2019-2022, Grant No 002/RID/2018/19. The TNBCC was supported by: a Specialized Program of Research Excellence (SPORE) in Breast Cancer (CA116201), a grant from the Breast Cancer Research Foundation, a generous gift from the David F. and Margaret T. Grohne Family Foundation. The UCIBCS component of this research was supported by the NIH [CA58860, CA92044] and the Lon V Smith Foundation [LVS39420]. The UKBGS is funded by Breast Cancer Now and the Institute of Cancer Research (ICR), London. ICR acknowledges NHS funding to the NIHR Biomedical Research Centre. The UKOPS study was funded by The Eve Appeal (The Oak Foundation) and supported by the National Institute for Health Research University College London Hospitals Biomedical Research Centre. The USRT Study was funded by Intramural Research Funds of the National Cancer Institute, Department of Health and Human Services, USA. CIMBA CIMBA: The CIMBA data management and data analysis were supported by Cancer Research – UK grants C12292/A20861, C12292/A11174. ACA is a Cancer Research -UK Senior Cancer Research Fellow. GCT and ABS are NHMRC Research Fellows. The PERSPECTIVE project was supported by the Government of Canada through Genome Canada and the Canadian Institutes of Health Research, the Ministry of Economy, Science and Innovation through Genome Québec, and The Quebec Breast Cancer Foundation. BCFR: UM1 CA164920 from the National Cancer Institute. The content of this manuscript does not necessarily reflect the views or policies of the National Cancer Institute or any of the collaborating centers in the Breast Cancer Family Registry (BCFR), nor does mention of trade names, commercial products, or organizations imply endorsement by the US Government or the BCFR. BFBOCC: Lithuania (BFBOCC-LT): Research Council of Lithuania grant SEN-18/2015 and Nr. P-MIP-19-164. BIDMC: Breast Cancer Research Foundation. BMBSA: Cancer Association of South Africa (PI Elizabeth J. van Rensburg). CNIO: Spanish Ministry of Health PI16/00440 supported by FEDER funds, the Spanish Ministry of Economy and Competitiveness (MINECO) SAF2014-57680-R and the Spanish Research Network on Rare diseases (CIBERER). COH-CCGCRN: Research reported in this publication was supported by the National Cancer Institute of the National Institutes of Health under grant number R25CA112486, and RC4CA153828 (PI: J. Weitzel) from the National Cancer Institute and the Office of the Director, National Institutes of Health. The content is solely the responsibility of the authors and does not necessarily represent the official views of the National Institutes of Health. CONSIT TEAM: Associazione Italiana Ricerca sul Cancro (AIRC; IG2014 no.15547) to P. Radice. Funds from Italian citizens who allocated the 5 × 1000 share of their tax payment in support of the Fondazione IRCCS Istituto Nazionale Tumori, according to Italian laws (INT-Institutional strategic projects '5 × 1000') to S. Manoukian. UNIROMA1: Italian Association for Cancer Research (AIRC; grant no. 21389) to L. Ottini. DFKZ: German Cancer Research Center. EMBRACE: Cancer Research UK Grants C1287/A10118 and C1287/A11990. D. Gareth Evans and Fiona Lalloo are supported by an NIHR grant to the Biomedical Research Centre, Manchester (IS-BRC-1215-20007). The Investigators at The Institute of Cancer Research and The Royal Marsden NHS Foundation Trust are supported by an NIHR grant to the Biomedical Research Centre at The Institute of Cancer Research and The Royal Marsden NHS Foundation Trust. Ros Eeles and Elizabeth Bancroft are supported by Cancer Research UK Grant C5047/A8385. Ros Eeles is also supported by NIHR support to the Biomedical Research Centre at The Institute of Cancer Research and The Royal Marsden NHS Foundation Trust. FCCC: NIH/NCI grant P30-CA006927. The University of Kansas Cancer Center (P30 CA168524) and the Kansas Bioscience Authority Eminent Scholar Program. A.K.G. was funded by R0 1CA140323, R01 CA214545, and by the Chancellors Distinguished Chair in Biomedical Sciences Professorship. Ana Vega is supported by the Spanish Health Research Foundation, Instituto de Salud Carlos III (ISCIII), partially supported by FEDER funds through Research Activity Intensification Program (contract grant numbers: INT15/00070, INT16/00154, INT17/00133), and through Centro de Investigación Biomédica en Red de Enferemdades Raras CIBERER (ACCI 2016: ER17P1AC7112/2018); Autonomous Government of Galicia (Consolidation and structuring program: IN607B), and by the Fundación Mutua Madrileña (call 2018). GC-HBOC: German Cancer Aid (grant no 110837, Rita K. Schmutzler) and the European Regional Development Fund and Free State of Saxony, Germany (LIFE - Leipzig Research Centre for Civilization Diseases, project numbers 713-241202, 713-241202, 14505/2470, 14575/2470). GEMO: Ligue Nationale Contre le Cancer; the Association "Le cancer du sein, parlons-en!" Award, the Canadian Institutes of Health Research for the "CIHR Team in Familial Risks of Breast Cancer" program, the French National Institute of Cancer (INCa) (grants AOR 01 082, 2013-1-BCB-01-ICH-1 and SHS-E-SP 18-015) and the Fondation ARC pour la recherche sur le cancer (grant PJA 20151203365). GEORGETOWN: the Survey, Recruitment and Biospecimen Shared Resource at Georgetown University (NIH/NCI grant P30-CA051008) and the Fisher Center for Hereditary Cancer and Clinical Genomics Research. HCSC: Spanish Ministry of Health PI15/00059, PI16/01292, and CB-161200301 CIBERONC from ISCIII (Spain), partially supported by European Regional Development FEDER funds. HEBCS: Helsinki University Hospital Research Fund, Academy of Finland (266528), the Finnish Cancer Society and the Sigrid Juselius Foundation. HEBON: the Dutch Cancer Society grants NKI1998-1854, NKI2004-3088, NKI2007-3756, the Netherlands Organization of Scientific Research grant NWO 91109024, the Pink Ribbon grants 110005 and 2014-187.WO76, the BBMRI grant NWO 184.021.007/CP46 and the Transcan grant JTC 2012 Cancer 12-054. HUNBOCS: Hungarian Research Grants KTIA-OTKA CK-80745 and NKFI_OTKA K-112228. HVH (University Hospital Vall d'Hebron) This work was supported by Spanish Instituto de Salud Carlos III (ISCIII) funding, an initiative of the Spanish Ministry of Economy and Innovation partially supported by European Regional Development FEDER Funds: FIS PI12/02585 and PI15/00355. ICO: The authors would like to particularly acknowledge the support of the Asociación Española Contra el Cáncer (AECC), the Instituto de Salud Carlos III (organismo adscrito al Ministerio de Economía y Competitividad) and "Fondo Europeo de Desarrollo Regional (FEDER), una manera de hacer Europa" (PI10/01422, PI13/00285, PIE13/00022, PI15/00854, PI16/00563, P18/01029, and CIBERONC) and the Institut Català de la Salut and Autonomous Government of Catalonia (2009SGR290, 2014SGR338, 2017SGR449, and PERIS Project MedPerCan), and CERCA program. IHCC: PBZ_KBN_122/P05/2004. ILUH: Icelandic Association "Walking for Breast Cancer Research" and by the Landspitali University Hospital Research Fund. INHERIT: Canadian Institutes of Health Research for the "CIHR Team in Familial Risks of Breast Cancer" program – grant # CRN-87521 and the Ministry of Economic Development, Innovation and Export Trade – grant # PSR-SIIRI-701. IOVHBOCS: Ministero della Salute and "5 × 1000" Istituto Oncologico Veneto grant. IPOBCS: Liga Portuguesa Contra o Cancro. kConFab: The National Breast Cancer Foundation, and previously by the National Health and Medical Research Council (NHMRC), the Queensland Cancer Fund, the Cancer Councils of New South Wales, Victoria, Tasmania and South Australia, and the Cancer Foundation of Western Australia. MAYO: NIH grants CA116167, CA192393 and CA176785, an NCI Specialized Program of Research Excellence (SPORE) in Breast Cancer (CA116201), and a grant from the Breast Cancer Research Foundation. MCGILL: Jewish General Hospital Weekend to End Breast Cancer, Quebec Ministry of Economic Development, Innovation and Export Trade. Marc Tischkowitz is supported by the funded by the European Union Seventh Framework Program (2007Y2013)/European Research Council (Grant No. 310018). MSKCC: the Breast Cancer Research Foundation, the Robert and Kate Niehaus Clinical Cancer Genetics Initiative, the Andrew Sabin Research Fund and a Cancer Center Support Grant/Core Grant (P30 CA008748). NCI: the Intramural Research Program of the US National Cancer Institute, NIH, and by support services contracts NO2-CP-11019-50, N02-CP-21013-63 and N02-CP-65504 with Westat, Inc, Rockville, MD. NNPIO: the Russian Foundation for Basic Research (grants 17-54-12007, 17-00-00171 and 18-515-45012). NRG Oncology: U10 CA180868, NRG SDMC grant U10 CA180822, NRG Administrative Office and the NRG Tissue Bank (CA 27469), the NRG Statistical and Data Center (CA 37517) and the Intramural Research Program, NCI. OSUCCG: was funded by the Ohio State University Comprehensive Cancer Center. PBCS: Italian Association of Cancer Research (AIRC) [IG 2013 N.14477] and Tuscany Institute for Tumors (ITT) grant 2014-2015-2016. SMC: the Israeli Cancer Association. SWE-BRCA: the Swedish Cancer Society. UCHICAGO: NCI Specialized Program of Research Excellence (SPORE) in Breast Cancer (CA125183), R01 CA142996, 1U01CA161032 and by the Ralph and Marion Falk Medical Research Trust, the Entertainment Industry Fund National Women's Cancer Research Alliance and the Breast Cancer research Foundation. UCSF: UCSF Cancer Risk Program and Helen Diller Family Comprehensive Cancer Center. UKFOCR: Cancer Researc h UK. UPENN: National Institutes of Health (NIH) (R01-CA102776 and R01-CA083855; Breast Cancer Research Foundation; Susan G. Komen Foundation for the cure, Basser Research Center for BRCA. UPITT/MWH: Hackers for Hope Pittsburgh. VFCTG: Victorian Cancer Agency, Cancer Australia, National Breast Cancer Foundation. WCP: Dr Karlan is funded by the American Cancer Society Early Detection Professorship (SIOP-06-258-01-COUN) and the National Center for Advancing Translational Sciences (NCATS), Grant UL1TR000124. ; Peer Reviewed

Issue 28.6 of the Review for Religious, 1969. ; EDITOR R. F. Smith, S.J. ASSOCIATE EDITORS Everett A. Diederich, S.J. Augustine G. Ellard. S.J. ASSISTANT EDITOR John L. Treloar, S.J. QUESTIONS AND ANSWERS EDITOR Joseph F. Gallen, S.J. Correspondence with the editor, the associate editors, and the assistant editor,.as well as books for review, should be sent to I~VIEW FOR RELIGIOUS; 612 Humboldt Building; 539 North Grand Boulevard; Saint Louis, Missouri 631o3. Questions for answering should be sent to Joseph F. Gallen, S.J.; St. Joseph's Church; 32~ Willings Alley; Philadelphia, Pennsylvania + + + REVIEW FOR RELIGIOUS Edited with ecclesiastical approval by faculty members of the School of Dt, imty of Saint Louis University, the editorial offices being located at 612 Humboldt Building, .539 North Grand Boulevard, Saint Lores, Missouri 63103. Owned by the Missouri Province Edu-cational Institute. Published bimonthly and copyright (~) 1969by REVIEW FOg REmnlous at 428 East Preston Street; Baltimore, Mary-land 21202. Printed in U.S.A. Second class postage paid at Baltimore, Maryland and at additional mailing offices. Single copies: $1.00. Subscription U.S.A. and Canada: $5.00 a year, $9.00 for two years; other countries: $.5.50 a year, $10.00 for two years. Orders should indicate whether they are for new or renewal subscriptions and should be accompanied by check or money order paya-ble to REVIEW FOR RELIGIOUS in U.S.A. currency only. Pay no money to persons claiming to represent REVIEW FOR RELIGIOUS. Change of address requests should include former address. Renewals and new subscriptions, where accom-panied by a remittance, should be sent to REVIEW FOR RELIGIOUS; P. O. BOX 671; Baltimore, Maryland 21203. Changes of address, business correspondence, and orders not accompanied by a remittance should be sent to REVIEW RELIGIOUS ; 428 East Preston Street; Baltimore, Maryland 21202. Manuscripts, editorial cor-respondence, and books for review should be sent to REVIEW FOR RELIGIOUS; 612 Humboldt Building; 539 North Grand Boulevard; Saint Louis, Missouri 63103. Questions for answering should be sent to the address of the Questions and Answers editor. NOVEMBER 1969 VOLUME 28 NUMBER 6 BROTHERS THOMAS MORE, C.F.X:, AND LEO RYAN, C.S.V. Development: A New Challenge to Religious In a majority of the articles written these days in religious journals, the emphasis has been largely on areas which are of great concern for those seeking ways to achieve renewal and adaptation in the religious life. As a result, new and valuable insights have been gained in such areas as government, the evangelical counsels, prayer, community, personal responsibility, the aposto-late, secularization, and formation. There is, however, one significant movement which has yet to be fully treated in journals written for re-ligious. And because this movement could elicit from the religious families in the Church a response corre-sponding to that which characterized the great move-ments in the past, we want to draw the attention of religious to this phenomenon so that it" can become a + growing part of the literature on renewal and adapta- + tion. This movement can best be described as development. Because development is still more or less in its infancy stage, only gradually emerging into a full-blown move-ment in society and in the Church, it is not our in-tention to give here a definition of the term. Instead, we want to describe a number of events and programs which will illustrate not only the potential dynamism of de-velopment but also the implications which it has for religious institutes. On January 6, 1967, Paul VI issued the motu proprio Catholicam Christi Ecclesiam setting up the Pontifical Justice and Peace Commission. The objective of this Commission would be "to arouse the people of God to 869 Thomas More, C.F.X., is superior general of the Xa-verian Brother~; Antonio Bosio 5; 00161 Rome, Italy. Leo Ryan, C.$.V., is general councilor of the Viatorian Fath-ers and Brothers; Via Sierra Nevada 60; 00144 Rome, Italy. VOLUME 2B, 1969 + 4. 4. Brothers More and Ryan REVIEW FOR RELIGIOUS full awareness of its mission at the present time, in order on the one hand, to promote the progress of poor nations and encourage international social justice, and on the other, to help underdeveloped nations to work for their own development." 1 Shortly after establishing this new curial organ, Paul VI issued his famous encyclical, Populorum progressio, which is the charter of the Pontifical Commission and its basic text. The call of the encyclical is to all the Church, which is to be educated, stimulated, and in-spired to action by it. Cardinal Maurice Gilroy of Quebec, president of the Pontifical Commission, and Monsignor Joseph Gremil-lion, its secretary, set about the arduous task of travel-ing throughout the world to create national commis-sions for justice and peace witkin bishops' corr[erences. After this work had been completed, the commission turned to the Union of Superiors General in Rome to solicit its support. Monsignor Joseph Gremillion per-sonally addressed the Union, urging it to establish con-tact with the Commission and to take an active role in the promotion of the aims of development within all the religious families of the Church. in May, 1968, the Union unanimously approved the writers of this article as its official liaison with the Pontifical Commis-sion. Now that the liaison committee has been in existence for one year, it is in a position to discern a number of trends which indicate the response religious institutes will make to development in the immediate future. The remainder of this paper will be devoted to an elabora-tion of these trends and a brief description of the more important programs from which these trends have is-sued. At the present time we see four trends in development which have significant implications for religious insti-tutes. It is very dear now that development has an ecumenical character. Second, because of the nature of development, religious institutes will be looking for- 1Father. Arthur McCormack makes the following clarification: "The name Justice and Peace must be understood in the following way: Justice means social justice within and between nations so that every human being should have conditions of life in keeping with his human dignity, which will enable him to progress towards a fully human development--to the fullness of a more abundant life~ and enable him also to make his contribution to building a new and better world. Peace is to be understood, not in the sense of main-raining peace or working for peace in the political or diplomatic sense, but in the sense of building peace--the new name for peace is development--producing the conditions that are fundamental for peace, a more just, humane, better world in accordance with para. 76 of the Encyclical, Populorum Progressio" ("The Pontifical Com-mission Justice and Peace," World Justice, v. 8 (1967), pp. 435-55). ward to training specialists in planning, sociology, tech-nology, and social justice. Towards this end, some re-ligious institutes are establishing within their general administration a secretariat for development, Third, there is a growing spirit of collaboration within re-ligious institutes, since it is evident that no religious family can tackle the problems with its own resources. Finally, there is a search for a new theology of develop-ment. 1. Ecumenical Character oI Development In the spring of 1968, the Pontifical Commission of Justice and Peace, the Catholic .Rural Life Society, under the direction of Monsignor Luigi Liguitti, SEDOS, FERES, and ISS2 sponsored a two-day seminar on the Church in developing countries at the theologate of the Oblates of Mary, Rome. This seminar was arranged specifically for superiors general and their curias to acquaint them with development. However, interest in the meeting was so great that it turned out to be a cross-section of some of the most important European bodies having a Third World orientation. At the meet-ing were representatives from several Roman Congrega-tions, the German mission-sponsoring agencies Adveniat and Misereor, Caritas Internationalis, Protestant ~6b-servers, sociologists, and a number of developing organi-zations from Italy, France, Germany, Belgium, and Hol-land. The Catholic-Protestant team under the direction of Canon Houtart (FERES) and Professor Egbert de Vries (ISS) gave the audience a report of their three-year Ford-funded study of the Churches' work in the four developing countries of India, Brazil, Indonesia, and the Cameroons, in the areas of education, medicine, and social work.3 But of far greater importance than any of the socio-logical findings of the three-year study of FERES-ISS was the ecumenical character of the study and the seminar. The meeting was tangible evidence of the growing spirit of collaboration between the Catholic Church and the World Council of Churches, especially in an area which was once the most sensitive one in ~SEDOS (Servizio di Documentazione e Studi) is a cooperative documentation and research venture on the part of about thirty superiors general in Rome. FERES (Federation Internationale des Instituts Catholiques de Recherches Socio-religieuses) is the inter-nationally well-known research center in Brussels. ISS (Institute for Social Studies) is the Protestant counterpart of FERES and is lo-cated at The Hague. 8 A report of this seminar has been published by SEDOS under the title, The Church in Developing Countries;.Via dei Verbiti, 1; Rome, Italy. ÷ ÷ Development VOLUME 28, 1969 871 4" 4" Brothers More and Ryan REVIEW FOR RELIGIOUS the past--the developing countries. It is not surprising, then, that one of the most important conclusions ac-cepted by the superiors general was that cooperation between the different denominations be extended. Moving quickly from theory to action, the superiors general of several congregations devoted to medicine shortly after the seminar entered into discussions with the Christian Medical Commission, a semi-auton-omous organism related to the World Council of Churches. As a result of a number of meetings between Mr. J. McGilvray of the Executive Committee of the CMC, Geneva, and these religious congregations, the CMC Executive Committee reached the important con-sensus this past March that five Roman Catholic con-sultants would be appointed to the Commission after nomination by the Secretariat for the Promotion of Christian Unity. These consultants were present at the Commission's general assembly in August of this year. A third example of ecumenical cooperation in de-velopment is of far greater significance, since it was mounted on a larger international stage. In 1967 the World Council of Churches and the Pontifical Commission of Justice and Peace formed the E~ploratory Committee on Society, Development and Peace (SODEPAX) as an experimental instrument for ecumenical collaboration. Father George H. Dunne, S.J., formerly of Georgetown University, was appointed by Dr. Eugene Carson Blake and Cardinal Maurice Roy as joint secretary of this committee. SODEPAX held a conference in April, 1968 on world cooperation for development in Beirut, Lebanon, to which it invited sixty specialists from all over the world. The participants were Protestants, Orthodox, Catholics, observer-consultants from intergovernmen-tal bodies, and two participants from the Muslim com-munity of Lebanon.4 The conference was the first attempt on the part of the World Council of Churches and the Roman Catholic Church to jointly study and plan the involve-ment of the Christian bodies for the betterment of society. It is a concrete example of the way churches will unite their moral forces towards achieving human dig-nity and world peace. One of the conclusions of the meeting states this objective in terms which make an appeal to all religious: This Report has suggested many ways in which the Churches, acting together, can foster development programs both in ¯ A report of this conference has been published under the title, World Development, the Challenge to the Churches; Publications Department; The Ecumenical Center; 150 Route de Ferney; Geneva, Switzerland. the advanced and developing countries. Joint action for de-velopment will serve basic Christian aims. To work for devel-opment is to express in particular measures the aspiration for brotherhood and human dignity for every individual. And it can also be a significant contribution toward a more orderly and peaceful world. Development can gradually reduce the gross imbalances which promote instability; working together can encourage a wider sense of community among mankind; and the strengthening of international agencies will create structures for common effort and order. These three examples of ecumenical collaboration in the field of development are growing evidences of the need for all religious institutes to work together with other Christian bodies to concert their actions for play-ing their part in the long task of building a more stable international order of well-being and peace for the whole human family. This ecumenical spirit should be built into the thinking and planning of general and provincial chapters, constitutions, formation programs, and the apostolic work of religious families. It should also be the concern of national conferences of re-ligious institutes. The work is of too vast proportions to be left to the interest of those few religious who have up until now been involved in development. 2. Specialists and International Vocation The second trend in development in religious com-munities is the deployment of personnel to act as specialists in the Third World, along with the estab-lishment within general curias of a secretariat for de-velopment. Shortly after the seminar on the Church in develop-ing countries, Misereor approached the superiors general with an offer to provide funds for the training of some specialists who would assist bishops' conferences in de-veloping countries in setting up offices of trained experts in planning. The offer came as a result of the dis-cussions at the seminar concerning the lack of the skills of planning for the proper deployment of dwin-dling personnel, the retooling of personnel for meeting the new needs of the day, and the necessity for co-operating with governments in national planning. The time had come, it was agreed, for religious com-munities to become deeply involved in this modern approach and to train experts who would have com-petency as well as apostolic zeal. After many months of discussions with the superiors general, Misereor agreed early this year to provide funds for the training of highly qualified development experts for the countries of Indonesia, East Africa, and the Congo. Other countries would be added as the pool of experts becomes larger. As the agreement was finally 4, 4, Development VOLUME 28, 1969 873 Brothers More ¯ and Ryan REVIEW FOR ~ELIGIOUS worked out, the funds are in the form of a scholarship for 'the trairiing of experts in the fields of social ac-tion, science, communication, cooperatives, trade unions, medicine, agriculture, and technology. These experts would be seconded to central advisory and coordinat-ing bodies in the selected countries and would devote themselves specifically to the analysis of the problems, the planning of a strategy, and the coordination of pro-grams with national planning. This new type of service would be rendered by the religious ~ommunities only at the invitation of interested bishops' conferences of one of the three countries. This proposal clearly indicates that as the religious communities become more involved in social action, they will need more experts in this field. It also be-comes increasingly clear that religious congregations will now turn their efforts towards promoting and edu-cating a corps of highly qualified men and women who will act not for their individual communities alone but in teams for ihe good o[ society. This task force con-cept of highly competent religious from different in-stitutes could be the most dramatic response of religious congregations to the challenges provided in the Third World. From what we have just said, it is evident that re-ligious will have to respond more promptly and in-telligently to what we would call the apostolate of internationalism. To act as specialists in the Third World, to become globally involved in development, re-llgious will be entering more actively into what Barbara Ward calls our planetary community, a community which. cuts across all the lines and barriers of nations and races. In such a community, religious ought to feel very much at home, especially since the vision of all founders of religious communities extended beyond the hori-zons of a particular country or culture. That spirit which inspired founders to send their men and women to meet the needs of mankind in all parts of the world must now impel their followers to send trained and competent personnel to participate in international bodies which are working to achieve the humaniza-tion' of mankind. This apostolic thrust could be as dramatic and far-reaching as the missionary journey of Francis Xavier to the Indies. There are a number of religious currently engaged in this international apostblate. Those we have met or know of are: Father John Schutte, S.V.D., who was recently appointed by Pope Paul as assistant to Mon-signor Joseph Gremillion, Secretary of the Pontifical Commission of Justice and Peace; Father Arthur Mc- Cormack, M.H.M., special consultant to the same Com-mission; Father Philip Land, S.J., Gregorian University, Rome; Father George H. Dunne, s.J., SODEPAX Joint Secretary, Geneva; Father Thomas F. Stransky, C.S.P., Secretariat for Promotion of Christian Unity; Mother Jane Gates, Superior General of the Medical Missionary Sisters, who is working with the World Council of Churches in the field of medicine; and Father Theodore M. Hesburgh, C.S.C. The first indication we have of a religious institute becoming serious about development and the promo-tion of the international apostolate is the derision of Father Pedro Arrupe, superior general of the Jesuits, to establish a secretariat for development within the curia of his general administration. Father Francis Ivern has been appointed by Father Arrupe to head this secretariat. Similar offices could be set up in many of the larger congregations of men and women. In the case of smaller units, it is quite possible that interested and competent religious could be, as a matter of policy, trained to take their place in general curias. Others could be as-signed to work on task forces, national bishops' con-ferences, international or national research centers, na-tional conferences of religious, and the pontifical or the national conferences of justice and peace. 3. Spirit of Collaboration It is quite evident from what has been said above that there is growing within religious congregations and institutes a greater spirit of collaboration to make the response called for by Populorum progressio and the objectives of the Pontifical Commission of Justice and Peace. Since the work of development is of such gigantic proportions, no one rellgious institute can unilaterally plan its involvement in it. No one individual religious, or even a cadre of them, can shoulder the heavy re-sponsibility of this new apostolate. It must be the work of all religious, or the efforts for the humanization of mankind will be considerably weakened. One model of collaboration already exists in Rome. It is an organization to which we have already re-ferred many times, namely, SEDOS. This voluntary organization of a number of superiors general, formed only six years ago on the initiative of a few missionary congregations, has in a short time given proof of the results that can flow ~om the spirit of collaboration. Within a span of just one year, for imtance, SEDOS has held a seminar on development, a symposium on the theology of development and mission, and a con-÷ ÷ ÷ Developme~ VOLUME 28, 1969 875 Brotmheurl s. RM~oarne REVIEW FOR.RELIGIOUS terence on intermediate technology. As noted already, it has worked out an agreement with Misereor to finance the education of a number of specialists for developing countries. It is also actively engaged in es-tablishing guidelines for a mutual exchange of ideas between the World Council of Churches and medical missionary congregations in the field of medicine. SEDOS is unique in a number of ways. Its member-ship consists of both men and women religious. Its ex-ecutive secretary is Father Benjamin Tonna, a secular priest from Malta, who is a professional sociologist. The director is Miss Joan Overboss, a multilingual expert from Holland. But its uniqueness lies principally in its spirit of co-operation among the superiors general in facing the new problems evolving from the Third World. Since there was no structure among religious institutes or in any Roman curial congregation to help religious fami-lies prepare themselves for their involvement in the work of development, superiors general united their forces to establish a documentation and research center which would enable them to convert from a family business to a modern and efficient concern. Thus, for the first time in the Church's history, religious congre-gations have banded together at the highest level to make their contribution in an area in which the Church in recent years has focused its principal at-tention. This same spirit of collaboration is evident in such countries as the Congo and Indonesia, where religious are working together with bishops' conferences in es-tablishing planning secretariats. Quite recently we read an appeal by the East African conference of religious to its membership to turn itself to the question of de-velopment and to form a task force that would assist the bishops' conferences in establishing a secretariat for development. If religious congregations are to involve themselves in this apostolate, this spirit of cooperation must con-tinue to grow. Many religious want to see their in-stitutes take decisive measures to execute the social objectives of Populorum progressio and to work actively to achieve the goals of the Pontifical Commission of Justice and Peace. The younger generation of religious also want to become actively engaged in working to create conditions within and between nations that are in keeping with the human dignity of man. But they need some concrete programs to give them direction. As a step towards establishing some programs, con-ferences of religious and individual institutes could give attention to the following suggestions made by the Pontifical Commission of Justice and Peace at the end of its first plenary meeting of March, 1967: 1. That Bishops' Conferences, teaching orders and all those concerned with education should be encouraged to include the teaching of international social justice in the curricula of schools, seminaries, universities and all institutions of learn-ing. 2. That retreats, sermons and specifically religious instruc-tion should emphasize the discussion of world justice, ~. That such curricula should be, where possible and suit-able, worked out on an ecumenical basis. 4. That competent study groups, again when suitable on an ecumenical basis, should continue the work of elaborating a doctrine of world-wide development and justice. 5. That lay groups of all kinds be invited to include world justice in their programs of adult education and, when com-petent to do so, assist the Commission in suggesting programs for the mass media. 4. A New Theology ot Development A concern very often expressed at the seminar on de-velopment alluded to above was that what was needed was an honest exchange of views on the theological foundation of development. In fact, one of the prin-cipal resolutions of the seminar asked the Congregation for Evangelization to put the theology of development on its agenda for its next meeting and for eventual presentation to the Holy Father as agenda for the next Synod of Bishops. Another resolution requested a sym-p. osium on mission and development. These two actions reveal that a theology of develop-ment has become a matter of urgency for religious. So long as the effort of missionaries was expended 'within the limits of a parish or a diocese, no special problem presented itself. But today the organization of develop-ment has become a much more complex affair; it has assumed the dimensions of whole nations, of entire continents, of the planetary community itself. While such a task calls for specialists, the ordinary missionaries run the danger of no longer seeing and understanding the role they are called on to play in the task of de-velopment. They stand, then, in perplexity when faced with the contradictory opinions of theologians. If some theolo-gians insist on the irreplaceable character of the proc-lamation of God's word and of the sacramental ministry, missionaries taken up with the tasks of development be-cause of the demands of the situations in which they find themselves and the concrete needs they daily encounter are troubled by an uneasy conscience. If other theologians stress the primary role of development, then those mis-sionaries whose tasks are those which belong to the more + + + Developmem VOLUME 28, Z969 8?7 traditional patterns of the apostolate begin to question the value of what they are doing. It was in response to this perplexity that the superiors general of SEDOS held a mission theology symposium in Rome this past April. Theologians from Europe and other parts of the world were invited to tackle this prob-lem first among themselves, and second in open discus-sions with the generals and their staffs.~ This symposium's importance lies in the fact that it has brought before religious congregations the theologi-cal dimensions of development, while adding to the growing literature on tlfis subject. This hard confronta-tion with the realities of development is a hopeful sign of growth within the Church and religious institutes. And instead of standing before the reality with perplex-ity and bewilderment, religious institutes, with their sense of global dedication, ought to be in the vanguard of working out a new theology of development. This mission theology symposium should set the pace for all religious families of the church. It has been our intention in this paper to draw the attention of religious to the phenomenon of develop-ment so that it can become a growing part of the litera-ture on renewal and adaptation. As a contribution to this literature on renewal, we have pointed out four major trends we have noted over the past year in the field of development as they affect religious institutes. The contribution religious can make to development, we are convinced, is enormous. The single attempts being made here and there must spring into a massive effort that will engage religious in a venture that has taken the center stage of the Church. If development is the new word for peace, it is a new challenge to religious. ~ Preparations are being made for the publication of the pro-ceedings of this symposium in various languages. The English edi-tion will be published by Maryknoll Publications. Brothers More and R~an REVIEW FOR RELIGIOUS JAMES A. CLARK Placing U. S. Personnel in Latin America Once a bishop or provincial decides to give manpower assistance to Latin America, he quickly discovers the dif-ficulties of attempting to find the wisest way to assign priests, brothers, or nuns to projects in Latin America. Since few authorities can agree on proper priorities for such placements, a superior is wise to recognize im-mediately that optimum, effective assignment of per-sonnel throughout Latin America represents an unat-tainable goal. In the past, assignment of American religious in the southern half of the hemisphere resulted from acciden-tal factors. The high ratio of Americans in Peru derived from the efforts of a zealous nuncio who welcomed them warmly. The large numbers of Americans in Guatemala result from a statistic that indicated that Guatemala had the worst proportion of priests to peo.ple of any Latin American country. Bewildered superiors anxious to respond to appeals of the Vatican to send missionaries to Latin America seized on this fact as a reason to send their subjects to Guatemala. Localized concentrations of Americans usually can be traced to a friendship begun at the Vatican Council between North and Latin Ameri-can Church leaders or through the bonds of a religious community existing in both halves of the hemisphere. The complexity of properly placing people in Latin America appears as a new problem because previously the allocating of workers to missionary lands did not require any accommodation with a structured Church in the foreign situation as is the case now in Latin America. One locale appeared as needy and worthwhile as another for apostolic laborers. The presence of a viable and strong Church in Latin America demands :extreme delicacy in interposing foreigners to serve that Church. Yet the need is so general and widespread in Latin America that from a spiritual point of view it has be- 4- ÷ James A. Clark is a staff member of the apostolic delegation at The Manor House in Rockcliffe Park; Oto tawa 2, Canada. VOLUME 28, 1969 879 come impossible for even the indigenous Church to ar-rive at a generally satisfactory set of realistic and valid preferences. Priorities which have aided in the distribution of financial grants are applicable in part to the appoint-ment of people even. though this latter commodity, people, raises mnch more profound questions since it is so much more precious and scarce in Latin America. This dilemma especially concerns diocesan priests be-cause the international 'religious communities already have a functioning system for distribution of their mem-bers. This arrangement, made under the auspices of the Holy See, has served for generations and enables provincials to provide staff for missionary areas without an agonizing analysis in each case. Those communities without Latin American branches and bishops entering the field for the first time find the subject distressingly difficult. The. Most Reverend Marcos McGrath, Second Vice- .President of the Bishops' Council for Latin America (GELAM), has encouraged even the religious communi-ties to refuse to cling to traditional apostolates and to become open to new forms of ministry: Priorities of needs in the churches of Latin America can be determined most effectively when undertaken by a national episcopal conference. Deciding who comes first is a difficult exercise in the spirit of collegiality because each bishop would like to see his diocese at the top of the list. But it is a necessary exercise and is of great assistance to those from abroad who want to know what the bishops as a whole think about the needs of their country. A listing of priorities may indeed be prepared, by a special committee named by the local bishops. Such an arrangement has been requested in some instances by various organizations of assistance. CELAM's continental sec-retariat of the Latin American bishops may indicate some gen-eral priorities of needs through its specialized departments. ÷ ÷ REVIEW FOR RELIGIOUS Several complex plans have been proposed to resolve the problem of placement. The secretariat of the U.S. Bishops' Committee for Latin America once devised a coordinating committee of ten expert advisers to counsel bishops on the proper method of allocating personnel for Latin America. However since the ten could not agree among themselves on how to achieve best results the committee never met and the plan died. The secretariat received requests from most of the ecclesiastical jurisdictions in Latin America (more than 600) and circulated these to bishops and superiors of religious houses. However, no attempt to provide criteria for selecting one petition over another ever appeared. Standard policy urged superiors to.visit potential recipi- ¯ ent areas personally, a rather unrealistic suggestion for harried superiors already overstocked with requests for their manpower. Naturally, bishops prefer to retain jurisdiction over their priests. For this reason the concept of a military ordinariate type structure to recruit, train, and appoint personnel in Latin America failed to receive widespread acceptance, since experience .with military chaplains alerted bishops to the fear of losing control of their sub-jects for the major portion of their ministerial lives. Several prominent churchmen, support attempts to permit diocesan priests to serve in a religious community on the missions through a temporary connection with a religious order. Only diocesan priests who have lived for any length of time in the house of a religious society can foresee the difficulties of this plan. In spite of abundant good will on the part of all involved there is no escaping the feeling on the part of the secular priest that he is a "junior" or "non-incorporated" subject, without status and without the possibility of participation in decision making sessions. Likewise, this association causes the priest to lose identity both at home and abroad as a diocesan priest serving temporarily on the missions. The entry of diocesan priests with previous parish ex-perience into missionary areas revealed the value of these men over those who went directly to the missions upon ordination without any experience in a normal parish situation to use as a barometer for their missionary en-deavors. A diocese-to-diocese setup is not workable because one diocese in the States cannot properly provide for train-ing, support, leave time, illness, vacations, and so forth of overseas staff. Yet a method must be found which preserves the interest of the home diocese which usually provides the financial wherewithal enabling the Latin American mission to function. Other proposals include appointing men for a time to a national conference of bishaps in a given country, in-cardinating priests temporarily into a Latin American diocese, or assigning them to the U.S. Bishops' Com-mittee for Latin America, which, in conjunction with the U.S. and Latin American bishops involved, could arrange for training and distribution of priests. Two countries have established national offices to deal with this issue, and bishops assigning men to either Chile or Brazil need only refer to the national offices for ad-vice. Several methods of providing diocesan priests to Latin America have sprung up among the 76 dioceses involved in this effort. 24 dioceses merely permitted priests to go to Latin America. 17 assumed responsibility to support the volunteer priests during their term of Latin Ameri- 4- 4- 4- Latin America can service but they make no provisions for the assign-ment of these priests. 34 accept the task of supporting a parish or several parishes in Latin America. In Boston, Richard Cardinal Cushing founded in 1958 a society to bring these diocesan priests together. Currently this St. James (the Cardinal's middle name) Society counts slightly more than 100 members from 30 dioceses in the U.S. and several European countries. This corps pro-vides pastoral services to a half million people spread across Peru, Ecuador, and Bolivia. It represents the best vehicle currently available for sending diocesan priests to Latin America. A similar organization for pooling nuns going to Latin America received attention at an inter-American meeting of Bishops at Georgetown University in 1959 but has failed to be implemented. In attempting to establish priorities, the national conferences of Bishops in Latin America have proved to be a boon although usually the primatial archbishop in a country tends to see his own needs first and with good reason for he usually presides over the largest metropoli-tan portion of that country. But rural bishops complain about the criteria when they witness most foreign ar-rivals remaining in the capital city. Both CELAM and the Pontifical Commission for Latin America have sought to provide a solution in this sensitive area but without success, as most attempts at coordination cause disputes over the choice of one diocese over another as beneficiary of American clerics. Originally the Pontifical Commission offered the facili-ties of the nunciatures throughout Latin America as clearing houses, but a.fear of Roman control of the en-tire movement impelled both donor and petitioner dioceses to bypass quietly any Commission services. As a former nuncio in Panama, the late Archbishop Paul Bernier commented on this question during his tenure on the Canadian Bishops' Commission for Latin America: lames A. Clark REVIEW FOR'RELIGIOUS I think there is a strong feeling against forming a society of any kind. Most of the bishops, if I understand well, insist on having and keeping an effort of the secular clergy as such with no affiliation, neither to the diocese ad quam nor to any particular religious or semi-religious society but to keep all of them [the priests] incardinated in the diocese a qua. If they don't want to stay there for more than five years, or if for any other reason they cannot remain, they come back to their own diocese just as if they were never out of it. I think that in Canada at least the impression of the bishops would be rather contrary to affiliating or incorporating our diocesan ~nd secular priests to any particular society. Most bishops would be willing, however, to send according to their abilities one or two, five or ten priests, to some form of, not a society, but a responsible organization which in the last analysis would be in the hands of the Episcopal Committee for that. Whoever accepts responsibility for such appointments will have need of some priorities or guidelines since the priestly requirements of Latin America could not be fulfilled if every priest in. the United States went to Latin America. Some principles to follow in this area would include the following points. The i~rst choice to be made is a selection of a category of work for a religious volunteey, that is, shall I send my priest (or brother or sister) to work as a catechist, teacher, parish worker, or what? The departments of CELAM indicate the critical apostolates which normally will have first call on foreign services: education, medi-cine, social service, relief, charity, seminary/vocational work, catechetics, student/university apostolates, and service to laborers. Next the superior must choose a geographical classifi-cation, that is, shall I send him (her) to serve on the con-tinental level with CELAM, or on the regional or na-tional level with the conferences of bishops, or to the diocesan and local level. Foreigners often function best in posts removed from the intimate personal relation-ship of priest-to-parishioner which reqmres sensitive cul-tural perception. Usually their North American organi-zational talents achieve widest impact on a broader scale at the continental, regional, or diocesan levels. Also a decision must be made as to whether to send personnel to the rural or urban locations. Many Mary-knollers in Latin America have regretted the decision made many years ago to spread Society members across the mountain ranges. The impact of an individual is broader in the cities. On the other hand Cardinal Cush-ing says that the revolution in Latin America will be born in the mountains and the Church ought to be there. At one time it was thought preferable to assign North Americans to dioceses with North American bishops at the helm. This principle has been subsequently disre-garded since it leads to a danger of creating a church within a church, one foreign and one native. The monster parishes which have arisen in Latin America as a resuh of abundant American material and personnel aid have become a source of distress for Latin Americans and embarrassment for North Americans. Parish A flooded with American assistance can only re-flect poorly on parish B which is struggling along with local resources only. OccasionaIIy a choice arises between placing people in projects underwritten by private industry or govern-÷ ÷ ÷ Latin America VOLUM~ 28~ 1969 883 4- 4- REVIEW FOR,RELIGIOUS 884 ments, for example, a company hospital or a state nor-mal school. These opportunities sometimes permit the assure, ption of responsibilities which would otherwise be financially prohibitive; on the other hand, alliance with a government or industrial concern can be severely det-rimental to the Church image and impact. .One essential requirement demands that the project given help be integrated into the local church structure. For this reason each local request must be approved by the national conference of bishops to insure that it co-ordinates with the national pastoral plan. From the viewpoint of the candidate to be sent to Latin America, if he or she speaks one of the languages of Latin America or has studied or served in a particular country naturally it is logical to assign the person to that place. All attempts to satisfy reasonable personal preferences will reduce the inevitable cultural shock suffered by v, olunteers. A first principle of sending people into Latin America is that they be sent as members of a team effort and never individually. The ability of the subject offering his services will sometimes be the final determinant of assignment; a seminary professor will not serve best in a slum parish nor will a Trappist normally function well in a mass communications program. Due to the profound social division in Latin America there is a need to predetermine whether personnel are to be placed in projects serving the wealthy or the im-poverished. In the latter case a realistic plan for external financing will normally be required. Projects which provide some hope of eventual self-sufficiency in regard to their staffing needs should be selected rather than those which will require permanent foreign workers. Realistic approaches to provide new solutions to basic religious problems of Latin America deserve special con-sideration. For examples, the novel approach to slum parish work of Father Andres Godin, a Canadian Oblate, in Lima, Peru; or that of American Oblate Edmund Leising who has developed a remarkable program in Brazil for promoting parish self-support through Ameri-can fund raising procedures; or the renowned apostolate of Father Leo Mahon in San Miguelito parish in Pan-ama who has discovered an entirely new process for parish effectiveness. These offer novel and successful approaches to stubborn problems. Similar examples of projects managed by Latin American priests themselves could be cited. Most superiors have the background to recognize that adequate and detailed financial arrangements must be agreed upon in advance by both sides to prevent animos-ity from developing on obscure financial responsibilities. The overall plan an agency presents ought to be ex-amined carefully to learn if it is realistically conceived. Experience in Latin America reveals that ill.constructed, idealistic proposals soon collapse. Those of us familiar with the problem of positioning personnel in Latin America are aware of the difficulties superiors face in this field. Hopefully some of the above remarks will assist the ongoing dialogue in this area and be of some assistance to those who seek to serve the Church by releasing people for work on the only Catholic continent of the globe. + + ÷ Latin America VOLUME 28, 1969 885 JOSEPH F. GALLEN, S.J. Comments on tl e Instruction on Formation Joseph F. Gallen, S.J., writes from St. Joseph's Church; $21 Willings Alley; Philadelphia, Penn-sylvania 19106. REVIEW FOR RELIGIOUS Prepostulancy Nothing is said in the Instruction on a prepostulancy period. Number 4 states that it would be worthwhile to consider whether the practice of going directly to the novitiate from such places as aspirancies, apostolic schools, or minor seminaries should be continued or whether an interval of probation should be had to develop the human and emotional maturity of the candidate. In the case of those obliged to a postulancy by canon 539, § 1, this development can be taken care of during the postulancy, which can last up to two years and also be made while residing outside any house of the in-stitute (n. 12). There is nothing in the Instruction for or against such places as aspirancies but, as is clear from what was said above, number 4 presumes that they will continue to exist. Postulancy (nn. 4; 10-2; 33) Importance. "Hence it follows that all institutes, even those that do not prescribe the postulancy, must at-tach great importance to this preparation for the novice-ship" (n. 4). Purpose. This is to judge the suitability and aptitude of the candidate; to give a preparation that will enable the noviceship to be made more fruitfully; to provide a gradual transition from secular to religious life; and to verify and complete, if necessary, the religious knowledge of the candidate (nn. 11-2). "Tentative" in number 11 of the Vatican English translation is not in the Latin text and "to formulate a. judgment" is to form a judgment. Power of general chapter. In institutes in which the postulancy is of obligation by common law (in insti-tutes of perpetual vows: all women but in those of men only lay brothers) or by the constitutions, the gen-eral chapter may keep in mind, for a better adaptation of the postulancy~ the following norms (n. 12): Duration. In institutes in which the postulancy is not obligatory by common or constitutional law, the general chapter may determine its nature and duration, which can vary for different candidates but should not be too brief nor ordinarily longer than two years. In institutes in which the postulancy is obligatory from common law, it must last at least six full months (c. 589, § I), and this minimum time is more probably retained in the Instruction; but the general chapters of these institutes may also follow the two-year limit, the principle that the time may vary for different candi-dates, and probably that the minimum time may be less than six months (n. 12). 1 do not think the right of canon 539, § 2, to prolong the postulancy for six months extends to a postulancy of two years. A postu-lancy longer than two years would not be very rea-sonable, especially since it can be varied within that time for the individual. Place. Preferably not in the novitiate house, and it can be profitable for it to be made wholly or in part outside a house of the institute (n. 12). The postulancy may therefore be so organized that the postulants con-tinue to reside in their homes or in such another place as a college. See also numbers 4 and 11. The latter speaks of a "gradual transition from lay life to that proper to the noviceship." Director. The postulants, wherever the postulancy is made, are to be under the direction of qualified re-ligious, between whom and the master of novices there is to be sedulous cooperation (n. 12). Dross. The determination of the dress of the postu-lants appertains to the general chapter (n. 33). How-ever, canon 540, § 2, had required simply that the dress of the postulants be modest and different from that of the novices. It could therefore have been secular but modest; special and uniform, but this was not neces-sary; religious, but different from that of the novices. Noviceship (nn. 4-5; 13-33) Maturity requisite Ior beginning noviceship (n. 4). The noviceship should begin when the candidate is aware of God's call and has reached that degree of human and spiritual maturity which will allow him to decide to respond to this call with sufficient and proper knowledge and responsibility: "Most of the difficulties encountered today in the formation of novices are usually due to the fact that when they were admitted they did not have the required maturity., it must ÷ ÷ ÷ Formation VOLUME 28, 1969 887 ÷ ÷ ÷ $. F. Gallen, S.l. REVIEW FOR RELIGIOUS 888 be affirmed that the age required for admission to the noviceship should be higher than heretofore" (n. 4). Place. The noviceship for validity must be made in a house legitimately designated for this purpose (n. 15) by the superior general with the consent of his council and according to the constitutions (n. 16). The superior general with the consent of his council and after consultation with the interested provincial may in a case of necessity permit also many novitiates in the same province (n. 17). When the small number of novices is not sufficient to promote community life, the superior general should, if possible, establish the novitiate in a community of the institute capable of aiding the formation of such a small group of novices (n. 18). To better meet some demands of their formation, the superior general may authorize that the group of novices be transferred during certain periods to another house of the institute designated by himself (n. 16). In particular and exceptional cases, the superior gen-eral with the consent of his council may permit that a candidate validly make his noviceship in a house of the institute other than the novitiate house, under the direction of a qualified religious acting as a master of novices (n. 19). Duration. For validity the noviceship must last for twelve months (n. 21). A continuous or interrupted absence from the noviti-ate group and house that exceeds three months ren-ders the noviceship invalid (ft. 22). In lesser absences the higher superior, after consulting the novice master and considering the reason for the absence, may in individual cases command an extension of the noviceship and determine its length, and this matter may also be determined by the constitutions (n. 22). Formative activity periods outside the novitiate house must be added to the required twelve months, nor may they be begun before a novice has spent three months in the novitiate (if the contrary is done, the noviceship be-gins only on the completion of the formative activity period) and must be so arranged that the novice spends a minimum of six continuous months in the novitiate, re-turns there at least a month before the first vows or other temporary commitment, and the time of the whole novice-ship extended in this manner may not exceed two years (n. 24). The noviceship amplified by such formative activity periods may not exceed two years, but this does not abrogate the right given to higher superiors in canon 571, § 2, to prolong the noviceship up to six months in a doubt about the suitability of a candidate. Such a prolongation is permitted in a noviceship of two years without formative activity periods. A higher superior for a just cause may permit first profession or commitment to be anticipated but not beyond fifteen days (n. 26). Formative activity periods. The general chapter by at least a two-thirds vote may experimentally enact, in keeping with the nature of the institute, one or more periods of formative activity outside the novitiate house, the number to be determined in practice accord-ing to the judgment of the master of novices with the consent of the higher superior, for the formation of the novices or, in some cases, for a better judgment of their aptitude for the life of the institute. Such periods may be used for one, several, or the entire group of novices. If possible a novice should not be assigned alone to these periods. In these periods the novices are under the direction of the master of novices (nn. 23, 25). "It must be emphasized that this formative activ-ity, which complements novitiate teaching, is not in-tended to provide the novices with the technical or professional training required for certain apostolic ac-tivities, training which will be afforded to them later on, but rather to help them, in the very midst of these activities, to better discover the exigencies of their vocation as religious and how to remain.faithful to them" (n. 5; see also n. 25). Separation of novices. There must be some separation between the novices and the professed religious, with whom, however, and with other communities, the novices may have contact according to the judgment of the master of novices. It appertains to the general chapter to decide, according to the nature of the institute and particular circumstances, what contacts may be had between the novices and the professed of the institute (n. 28). The use of the term "professed re-ligious" in the second sentence makes it sufficiently clear that there is no prohibition of contact between the novices and the postulants, as might be feared from the word "members" in the other two sentences of number 28. Studies during the noviceship. The general chapter may permit or command certain studies during the nov-iceship for the better formation of the novices, but doctri-nal studies should be directed to the knowledge and love of God and to the development of a more profound life of faith. From the twelve months of noviceship of number 21 all studies, even theological and philosophi-cal, made for obtaining diplomas or for acquiring a formation directed to preparation for fulfilling future Formation VOLUME 28, 1969 889 REVIEW FOR RELIGIOUS 890 duties are forbidden (n. 29). Provided doctrinal studies are directed to the spiritual life, as prescribed in the first sentence, it is probably not forbidden to receive credits for such studies when these can be had but the studies are not to be directed to the attaining of credits. There is no doubt that the prescription on doctrinal studies in this first sentence also applies only to the twelve months of noviceship of number 21, as is also true of the canonical legislation in canon 565, § 3, on this point, "even though the Latin text says "during the time of the noviceship," not "during the regular novitiate year," as in the English translation. The latter also has "all formal study programs" in the second paragraph whereas the Latin reads "all studies." Dress o] the novices. It appertains to the general chapter to determine the dress of the novices (n. 33). Number 33 speaks of the "habit of the novices and of other candidates for the religious life." It certainly had not been the practice nor is there any tendency to give a religious habit to postulants, and the meaning here of "habit" is "dress." No limitation is placed on the power of the general chapter to determine the dress of the novices and postulants. Canon 557 commands the wear-ing of the habit during the whole time of the noviceship, but it has also been maintained that the noviceship is an uncertain time and that the habit, to retain all its significance, should not be given to the novices. Noviceship lot another class. Unless the constitutions determine otherwise, a noviceship made for one class is valid for another (n. 27). The constitutions may de-termine the conditions regulating a transfer from one class to another (n. 27), Novice master. The novices are under the direction of the novice master who may seek the aid of other skilled helpers (n. 30). This is to be kept in mind with regard to a formation team. See also numbers 5, 12, 15, 23, 31, 32. Temporary Bond (nn. 2, 6-9; 34-8) A different temporary bond may be established and ]or all. Number 34 gives a faculty, not a precept, but in general language: "The General Chapter, by a two-thirds majority, may decide to replace temporary vows with some other kind of commitment as, for example, a promise made to the institute." The same general lan-guage is found in numbers 2, 6, 10, 24,' 37-8. The pos-sibility of the extension to all in the probation after the noviceship is not certainly excluded by other num-bers of the Instruction. A dil~erent bond should be introduced only a]ter most careful thought. The reasons are (1) number 34 demands a two-thirds vote of the general chapter to in-troduce a different bond and (2) number 7 explidtly re-quires such careful thought: "No institute should de-cide to use the faculty granted by this Instruction to replace temporary vows by some other form of commit-ment without having clearly perceived and weighed the reasons for and the nature of this change." A different bond in fairness, prudence, and proper regard [or sound spirituality should be introduced only [or those in whom the special immaturity exists. The reasons are (1) by vows a special consecration is had according to number 2: "Thus it is that religious pro-fession is an act of religion ~nd a special consecration whereby a person dedicates himself to God." (2) Be-cause according to number 7 temporary vows are com-pletely in harmony with the greater response to God so important at the beginning of the religious life and also enable the candidate to make the consecration proper to the religious state: "For him who has heeded the call of Jesus to leave everything to follow Him there can be no question of how important it is to respond generously and wholeheartedly to this call £rom the very outset of his religious life; the making of temporary vows is completely in harmony with this requirement. For, while still retaining its probationary character by the fact that it is temporary, the profession of first vows makes the young religious share in the consecration proper to the religious state." (3) Because immaturity is the sole reason given (n. 7) for substituting another temporary commitment: "In fact, more fre-quently now than in the past, a certain number [quidam] of young candidates come to the end of their novitiate without having acquired the religious ma-turity sufficient to bind themselves immediately by re-ligious vows, although no prudent doubt can be raised regarding their generosity or their authentic vocation to the religious state. This hesitancy in pronbuncing vows is frequently accompanied by a great awareness of the exigencies and the importance of the perpetual religious profession to which they aspire and wish to prepare themselves." (4) Possibly also because the desire for the different commitment was true only of some institutes (n. 7): "Thus it has seemed desirable in a certain num-ber o[ institutes that at the end of their noviceship the novices should be able to bind themselves by a temporary commitment different from vows, yet answering their twofold desire to give themselves to God and the institute and to pledge themselves to a fuller preparation for perpetual profession." Since the Instruction describes temporary vows as a consecration that is special, proper to the religious state, and in harmony with the greater ÷ ÷ ÷ VOLUME 28. 1969 89! + ÷ .~. Fo Gallen, $J. REVIEW FOR RELIGIOUS 89~> response to God, it at least seems unfair, imprudent, and without regard for sound spirituality to deprive a novice of temporary vows when he has all the quali-ties requisite for making them, that is, when he is not affected by the special immaturity described in number 7. ¯ Some observations on this immaturity. Is this im-maturity proper to the young or is it the emotionalism that is today found in many older religious, and which the young often manifest only after continuous contact with such older religious? Isn't there a movement at this moment in the United States to give the vote to those who are eighteen years of age because the young are now more politically mature? In more than thirty states it has been the law that a girl of eighteen may marry without the consent of her parents. Is there any widespread tendency at present to change this very general law because of the immaturity of the ~young? Don't some hold that the greater physical development of modern youth argues to a greater psychological de-velopment? Does one frequently and without indoctri-nation encounter a novice who is judged to have a certain religious vocation (see also c. 571, § 2) but is too immature to take temporary vows? What factual and ob-jective investigations were made in the United States to prove the existence of such immaturity? Isn't it true that such immaturity would occur with regard to the temporary vow of chastity, not of poverty or obedience? Prescinding now from the obligation of the different commitment, don't the commandments of God still bind such a candidate and under serious sin in a violation of chastity? The simplest and most appropriate different com-mitment would be a promise to the institute to observe poverty, chastity, and obedience because (1) neither the form nor the object of the different commitment is determined in the Instruction (see n. 34) but (2) in numbers 7 and 35 the Instruction at least says it is fitting that the dit~erent commitment should in some way refer to the exercise of the three evangelical counsels, for example in number 7: "Whatever form such a temporary commitment may take, it is in keeping, with fidelity to a genuine religious vocation that it should in some way be based on the requirements of the three evangelical counsels." and (3) more directly and even categorically in number 13 the Instruction apparently says that the novice is to make profession of the evangeli-cal counsels at the end of the noviceship by temporary vows or other temporary commitment: ".that a novice.may implement the evangelical counsels of chastity, poverty, and obedience, the profession of which 'either by vows or by other sacred bonds that are like vows in their purpose' he will later make." This number of the Instruction is talking of a novice and therefore o[ the first consecration, which can be either vows or another temporary commitment. There is no alternative for the profession of perpetual vows. Other forms and objects of commitment are possible. The form and object of members in the strict sense of secular institutes is: "By making profession before God of celibacy and perfect chastity, which shall be confirmed by vow, oath, or consecration binding in conscience, according to the constitutions; by a vow or promise of obedience.by a vow or promise of poverty." (Provida Mater Ecclesia, February 2, 1947, Art. III). Some of the different forms of commitments in societies of common life without public vows are annual private vows of poverty, chastity, and obedience and the service of the poor; private perpetual vows of poverty, chastity, and obedience; promise of fidelity to the observance of the rule and constitutions; perpetual promise of observ-ance of common life and poverty; perpetual agreement to obey the rule of the institute; perpetual oath of perseverance and obedience; and perpetual oath and promise of perseverance and obedience,x The societies of common life more £requently encountered are the Daughters of Charity of St. Vincent de Paul, Eudists, Josephites, Maryknoll Missionaries, Oratorians, Pallot-tine Fathers, Paulists, Precigus Blood Fathers, Sulpicians, Vincentians, and White Fathers. Is one who makes a di1~erent temporary commitment in a state of perfection, in the religious state, a re-ligious, and a member of his institute? This is at least a very basic question and with wide implications. The negative arguments are that the Instruction nowhere says that one who makes a different temporary commit-ment is a religious and that canon 488, 7°, demands public vows to constitute a religious. On the other hand (1) vows are required only by canon law, not by divine law or the nature of the matter,2 to constitute a re-ligious, and the Instruction derogates from this canon law, as will be seen from the following arguments: (2) number 36 states absolutely that the subject is united with his institute and absolutely that he is obliged to observe its law; (3) the Instruction throughout does not differentiate between such a commitment and temporary vows (see nn. 2, 6, 10, 24, 34, 37-8); (4) num-ber 10 states explicitly that the temporary commitment is not the noviceship. If an entirely new state were being 1 See also Beste, lntroductio in Codicem, 497; Guti~rrez, Gora-mentarium pro religiosis, 38 (1959), 312-3. =See Goyeneche, De religiosis, 10-11; Guti~rrez, op.cit., 29 (1050), 72-3. ÷ ÷ ÷ VOU, JME 25, 89~ REV;EW FOR RELIGIOUS introduced distinct from that of the noviceship and temporary vows, this should have been dearly stated in the Instruction. (5) The probationary periods can last for thirteen years. This seems in itself to be un-reasonable if the subject does not become a member of the institute until the end of such time. The professed of temporary vows are members by first profession. The present canon law does not permit a duration of tempo-rary vows longer than six years, and canon 642, § 2, likens a professed of six years of temporary vows to one of perpetual vows. (6) During this prolonged time the institute would not be held in the case of such a subject to the norms of dismissal for professed but could dismiss him almost in the manner of a novice, whereas the pro-fessed of temporary vows would have also a right of sus-pensive recourse against his dismissal. Nor would canon 643, § 2, on the charitable subsidy apply, nor canon 646 on an automatic dismissal. (7) There would be an evident distinction in the rights and obligations of these subjects and the professed of temporary vows even though both would be in the same factual state of proba-tion. It is true, as number 7 states, tl~at "the profesz sion of first vows., makes the candidate share in the consecration proper to the religious state." Such a consecration, however, is required only by canon or human law, which can therefore enact that other suitable forms of commitment would also constitute a candidate in the religious state and make him a re-ligious, as also because such a candidate is always des-tined for this proper consecration in perpetual profes-sion. Religious women are nuns and their institutes are religious orders even though no one in fact has solemn vows provided at least some are destined for solemn vows from the particular law of the institute. Public vows would also remain proper to the religious state and to religious institutes since they are not had either in societies of common life nor in secular institutes. I therefore believe that the subject in a different temporary commitment is in a state of perfection, in the religious state, is a religious, and a member of his institute, but the question should be authoritatively serried by the Holy See. In the contrary opinion, those in a different temporary commitment are in a state that is neither noviceship nor profession, one also for which we have no parallel, and consequently a state of deep obscurity at least juridically. Determination o~ details b) the general chapter (n. 36). In virtue of canon 543 only a higher superior is competent to admit to the noviceship and to any re-ligious profession. The same canon demands a vote of the council or chapter for admission to the novice- ship, first temporary, and perpetual professions. The gen-eral chapter should require the deliberative vote for admission to the first temporary commitment and pre-scribe for renewals and prolongation of. such a com-mitment the same vote as is enacted in the constitutions for these acts with regard to temporary profession. The same policy should be observed concerning the superior competent for permitting an anticipated renewal of the temporary commitment, for exclusion from renewal or from the profession of perpetual vows (c. 637), and for the vote of the council in this case. The superior general with at least the advice of his council should be given the faculty of consenting to the dissolution of the com-mitment by the subject, to so consent to the request of the subject at any time during a commitment, who can then be immediately admitted to temporary vows, and with the consent of his council from the institute. Reception of ment is not necessary because it (c. 1308, § 1), and the consent of to dismiss a subject the different commit-is not a public vow the institute was suf-ficiently given and expressed in the admission to the commitment or its renewal. The general chapter could prescribe reception since such a repeated consent of the institute is not contrary to common law. The formula of the vows will have to be changed for a different commitment, for example, a promise will be to the institute, not to God as is a vow. Even if the new com-mitment does not have obedience as its express object and is therefore not productive of another obligation of obedience, superiors, as the head of the institute or of its parts, possess at least the same authority that they have over a novice and, if the Holy See decides that a different commitment is on the same juridical level as temporary vows, they possess the same authority as over a professed but without the added title to exact obedi-ence from the vow (c. 501, § 1; 502). Ganons whose application is obscure. The applica-tion of the following canons to those in a different temporary commitment should also be decided by the Holy See: responsibility for debts, 536, §§ 2-3; canonical examination, 552; dowry, 547-51; making of cession and disposition regarding personal patrimony and a civilly valid will, 569; retreat before first profession, 571, § 3; profession of a novice in danger of death. Requisites for a valid profession, exclusive of recep-tion, the necessity of three years of temporary vows, and understanding the derogations regarding a valid novice-ship in the Instruction, 572; age for profession, 573; deliberative vote for first profession, 575, § 2; written declaration of profession, 576, § 2; no intervals between renewals or perpetual profession, 577, § 1; 575, § 1; ÷ ÷ Formation VOLUME 28, 1969 895 ~. F. Gallen, S.]. REVIEW FOR RELIGIOUS 896 enjoyment of the same indulgences, privileges, spiritual favors, and suffrages, obligation of observing rules and constitutions, active and passive voice and computation of time for obtaining either, 578; illiceity and invalidity of acts contrary to the vows, 579. Acquisition of property by a professed of simple vows, change of cession and disposition, 580; renuncia-tion of personal patrimony, 581; 583, 1°; change of will, 583; 2°. Common obligations of clerics in canons 124-42, 592; obligation of common life, 594; obligation of wear-ing habit, 596; cloister, 597 ft.; religious duties, 595; right of exempt correspondence, 611; enjoyment of privileges of first order by nuns, 613, § 2; enjoyment of clerical privileges of canons 119-23, 614. Transfer to another religious institute or monastery, 632-5; 544, § 5; right of professed of temporary vows to leave at the end of a temporary profession, 637; ex-claustration, 638-9; effects of secularization, 640-3; compensation may not be sought for services given to the institute, 643, § 1; charitable subsidy, 643, § 2; laws on fugitives, 644, § 3; 645; 2386; automatic dismissal, 646; dismissal of a professed of temporary vows, 647-8; provisional return to secular life, 653. Six professed constitute a formal house, 488, 5°; precedence from first profession breaking a tie in elec-tions, 101, § 1, 1°; first profession as date of computing eligibility for office, 504; 559, §§ 1-2; prohibition of being members of third orders secular, 704; prohibi-tion of being a sponsor in baptism and confirmation, 766, 4°; 796, 3°; special jurisdiction necegsary for the confessions of religious women, 876; funerals of religious, 1221; 1124, 2°; permission for writings, 1386, § 1; punish-able for violations of common life, 2389. Obligation o[ observing the evangelical counsels. If the Holy See decides that a different temporary com-mitment is on the same juridical level as the profession of temporary vows, the evangelical counsels must be observed at least with the same obligation as the con-stitutions, no matter what be the object of the different temporary commitment because (1) not only does num-ber 36 impose after the new commitment "the obliga-tion of observing the Rule, constitutions and other regulations of the institute" and therefore a fortiori also the obligation of observing the evangelical coun-sels as more essential and important for a state of complete Christian perfection but also and more pro-foundly because (2) the observance of the evangelical counsels is necessary from the nature of a state of per-fection, as can be seen from the following direct and clear statements of only three Popes and Vatican II: "The religious orders, as everyone knows, have their origin and raison d'etre in those sublime evangelical counsels, of which our divine Redeemer spoke, for the course of all time, to those who desire to attain Christian perfection" (Leo XIII, December 23, 1900). "When the only-begotten Son of God came into the world to re-deem the human race, he gave the precepts of spiritual life by which all men were to be directed to their appointed end; in addition, he taught that all those who wished to follow more closely in His footsteps should embrace and follow the evangelical counsels" (Pius XI, March 19, 1924). "It is true that by the apostolic constitution Provida Mater Ecclesia we declared that the form of life, which is followed by secular institutes, is also to be accepted as a state of perfection publicly recognized, because the members are bound in some way to the observance of the evangelical counsels" (Pius XII, July 13, 1952).3 Vatican II affirmed: "Thus, although the religious state constituted by the profession of the evangelical counsels does not belong to the hierarchical structure of the Church, nevertheless it belongs in-separably to her life and holiness." 4 Moral obligation of a new temporary commitment. It might seem that a general chapter could also completely determine this (see n. 36), but number 34 gives a promise to the institute as an example of such a com-mitment. We are to presume words in such a document are being used in their proper sense, and in such a sense a promise produces a moral obligation. In a merely private promise to God or man, the one making the promise can oblige himself only to a light obliga-tion in light matter but in serious matter he can assume either a light or a grave obligation. May a general chapter, therefore, define the moral obligation of the new temporary commitment, for example, a promise to the institute, as only light? It could do so if it is decided by the Holy See that such a commitment is not on the same juridical level as temporary vows. Could it do so if the level is the same? Such a definition is not excluded by the nature of a commitment or promise purely in itself nor by the explicit wording of the Instruction. The light obligation can also be urged from the reason for permitting a different commitment, that is, the immaturity of a candidate. It would not 8Courtois, The States of Perfection, Dublin: 1961, M. H. Gill and Son, nn. 33, 130, 403, 474; see also Schaefer, De religiosis, n. 125; Beste, op.cit., 328; Padri Claretdani, II diritto dei religiosi, n. 3; Fanfani, II diritto delle religiose, n. 2; Bastien, Directoire canonique, nn. 9, 14; Creusen, Religious Men and Women in Church Law, nn. 4-5; Guti~rrez, ibid., 63-4, 67. ' Abbott-Gallagher, The Document~ of Vatican II, 75. 4" 4" 4" Formation VOLUME 28, 1969 89~ ]. F. Gallen, $.$. REVIEW FOR RELIGIOUS seem very practical to enact that such a candidate does not have to take the added serious obligation of a re-ligious vow if he must assume the added serious obli-gation of another form of commitment. On the opposite side it can be well maintained from the nature of the matter that it would be incongruous for the funda-mental obligations of a permanent state of life to be only light. Above all there is a reply given by the Sacred Congregation of Religious, May 19, 1949, in an entirely parallel case and in general language to the effect that the bonds assumed by the members of secular insti-tutes cannot be light in their general nature.~ The pur-pose and nature of secular institutes are given as the reason for this doctrine. A secular institute is an apos-tolic state of complete Christian perfection, and the reasoning of the Sacred Congregation appears to me to apply, at least equally, if not afortiori, to religious in-stitutes. In effect this would mean, in the promise we have advocated to the institute to observe poverty, chastity, and obedience, the same light or serious obliga-tion that is had in the religious vows. The document reads: 1. The obligations which are contracted by members in the strict sense (Art. III, §§ £ and 3) for the full pursuit of the juridical state of perfection in secular institutes (Art. III, § 2), if they are to correspond to the purpose and nature of the institute, cannot be light in their general nature and under every respect (ex genere suo atque ex omni parte). 2. On the other hand, the bonds on which this state of perfection rests, are considered so to oblige in conscience that the obligations thus produced must be called grave in their general nature (ex genere suo). 3. In individual cases, an obligation must be considered grave only when its matter must be considered as certainly grave according to the constitutions and the common teaching regarding equal or similar bonds. Moreov,er, according to the well-known rule of law (Reg. 30 in VI°), 'In obscure matters, one is obliged to Iollow only the least obligation," it cannot be affirmed in a doubtful case that an obligation is grave or more grave, for example, on the ground that an obligation arises from or is reinforced by the formal virtue of religion. 4. Just what is the nature of the bonds assumed in individual institutes and what is the precise mode of obligation---e.g., in addition to justice and fidelity, is there also and, if so, to what degree, an obligation from the virtue of religion--must be learned from the constitutions, which should give an accurate presentation of the matter, and from the formula of consecra-tion or incorporation in which the bonds are expressed. 5. Even when it is certain that there is a formal obligation arising from the virtue of religion, since there is question of vows or bonds which, although they are not fully private, nevertheless, in law, cannot be called public in the strict and specific sense and do not effect a public consecration of the' "Bouscaren-O'Connor, Canon Law Digest /or Religious, 167-8; see also Commentarium pro religiosis, 28 (1949): Larraona, 199-200; Fuertes, 292-8. person, the malice of sacrilege must not be attributed to their violation. Duration oI probation after the noviceship. The gen-eral chapter is to determine this but it is to be no less than three nor longer than nine years (n. 37). I find it difficult to see why a period longer than five years should be generally prescribed (n. 6). The total possible probationary period, that is, 2 years of postulancy, 2 of noviceship, and 9 of temporary commitment, can thus be 13 years. This would ordinarily mean perpetual profes-sion at the youngest only at the age of 30 or 31 years. Would we advise marriage only at 30 or 317 The gen-eral chapter may permit a prolongation in individual cases of a prescribed time, e.g., five years, up to the full nine years or may limit the power of prolonging, e.g., to only one year (n. 37). Precise length of dil~erent commitment. This may be made in the one act for the full length of the interval before perpetual profession, for example, five years; or for a briefer period, for example, three years, to be re-newed for two years on its expiration or to be followed by temporary vows (n. 34). The provision of canon 577, § 2, of permitting a renewal of temporary vows to be an-ticipated but not by more than a month may be also applied to the renewal of a different form of temporary commitment. Such an anticipation is permissible £rom the nature of a commitment and is not excluded by the Instruction. Must also a di~erent temporary commitment be ac-companied by the intention of renewing and of admit-ting to a renewal on its expiration? If the decision of the Holy See is that the juridical level of temporary vows and other temporary commitments is the same, the answer is in the affirmative. The explanation of the necessity of this intention in temporary vows has been the following. The religious life has ever and now de-mands stability or permanence. From its concept it is a state of life in the same way as the clerical or married state. A state of life is something that contains the note of stability or permanence. The exact permanence re-quired is defined by the Church as follows: solemn vows or simple perpetual vows are sufficient but not neces-sary; the minimum requisite is simple temporary vows. Therefore, an institute in which all the members make only annual professions of poverty, chastity, and obedi-ence fulfills this requisite. The Church further requires that temporary vows be renewed on their expiration (c. 488, 1°). This implies an intention on the part of both the religious making temporary profession and the superior admitting to this profession that, iI no obstacle ÷ ÷ ÷ Formation VOLUME 28, 1969 899 ]. F. Gallery, REVIEW FOR RELIGIOUS 900 occurs in the meantime, the vows will be renewed on their expiration. It is evident that the same necessity of this intention and its explanation apply to a different temporary commitment since the necessity of the inten-tion is required not from vows as such but from the fact that the religious state is 'a state of life and demands stability.6 Lastly, such an intention is required in secular institutes, in which the bond can be vow, oath, consecra-tion, or promise: "The bond by which the secular insti-tute and its members in the strict sense are to be united must be: 1o Stable, according to the constitutions, either perpetual or temporary but to be renewed at its expira-tion (c. 488, 1°) . ,, 7 ConIusion on temporary vows. Tkis is the appropriate place to mention the extensive confusion that has existed on temporary vows in this whole matter of a different commitment. Many talked as if a temporary vow were a most unusual and even a contradictory thing. Evidently they did not know that temporary vows were mentioned in canon law (c. 131.1) as also in practically any manual of moral theology and in canonical works that included the treatment of the vows. It was also frequently stated that the intention of renewing and of admitting to renewal on their expiration was a contra-diction of the temporary duration of such vows. This again was ignorance. The intention was not and could not have been absolute, which would have been clearly contrary to the probationary nature of the period of temporary vows. It was a conditional intention to renew the vows i[ no obstacle intervened in the meantime, S and this obstacle, if not always, would practically always have been the discovery by the institute or the subject that he or she had no vocation. There was almost an equal number of statements that a temporary profession was invalid if at the time a religious had the intention of not renewing or a superior of not admitting to a renewal on the expiration of a temporary profession. Canon 572 does not list such an intention among the requisites for a valid religious profession. Canon 488, 1°, does not append an invalidating clause to the necessity of this intention as required by canon 11. A requirement for liceity only will also sufficiently fulfill the required stability. An invalidating law according to canon 15 does not exist in a doubt of law, and there is certainly a doubt o See Larraona, op. cit., 2 (1921), 137, 209; 28 (1949), 205; Schaefer, op.ciL, n. 128; Jone, Commentarium in Codicem iuris canonici, I, 387; Padri Clarettiani, op.cit., nn. 3, 6; Vermeersch-Creusen, Epitome iuris canonici, I, n. 580; Goyeneche, op.cit., 9-10; De Carlo, Jus religiosorum, n. 2. ~ Provida Mater Ecclesia, Bouscaren-O'Connor, op.cit., 151. aSee Larraona, op.cit.o 2 (1921), 209 and note 81; 28 (1949)~ 205; Guti~rrez, ibid., 90. of law in the present caseP There was also a great deal of talk merely about promises, as if a vow were not a promise. Nor was there too much knowledge of sanctity of life and of the relation of the evangelical counsels and of vows to this sanctity. Sacred orders may not be conferred belore perpetual profession (n. 37; c. 964, 4°). For a just reason a higher superior may permit that a first profession be made outside the novitiate house (n. 20). The Instruction does not mention the commitment presumably because it is held that the prescription on place of canon 574, §1 applies only to vows. Readmission of one who legitimately left either after completing temporary vows or other commitment or a[ter being [reed from either. He may be readmitted by the superior general with the consent of his council, who is not obliged to prescribe another noviceship, nor an-other postulancy (c. 640, § 2), but is obliged to enjoin a previous period of probation and also a period of tem-porary vows or other commitment not less than a year nor less than the time that remained to be spent in this temporary probation before perpetual profession when the subject left. The superior general may prescribe a longer period of temporary vows or other commitment (n. 38). Immediate preparation for perpetual proIession and similar periods during tbmporary vows or other commit-ment. It is desirable that perpetual profession should be preceded by a sufficiently long immediate preparation something in the manner of a second noviceship. The duration and other aspects are to be determined by the general chapter (nn. 9, 35). It is also desirable that periods of withdrawing to prayer, meditation, and study be established during the time of temporary vows or other commitment (n. 25). Section IlL Application of the special norms. The par-ticular provisions axe called norms because they have been enacted for experimentation (VII). They are in effect from January 6, 1969 (VII). The norms and direc-tives of the Instruction appertain only to religious in-stitutes; other institutes of common life may but are not obliged to follow them (n. 3). Common law (canon law, laws enacted after the Code of Canon Law, laws of Vatican II, and postconciliar laws) remains in effect un-less derogated by this Instruction (I). The faculties granted by this Instruction may in no way be delegated g See Schaefer, op.cit., n. 128; Jone, op.cit., 387; Guti~rrez, ibid., note 65; Vermeersch, Periodica, 31 (1932), 122 ft.; Goyeneche, Corn. mentarium tyro religiosis, 16 (1935), 315-6; Vidal, De religiosis, n. 9, holds for invalidity. 4- 4- ÷ VOLUME 901 ~. F. Gallen, $.]. 902 to another (II), but they may be used by those who legiti-mately take the place of the superior general when there is no superior general or he is legitimately prevented from acting (IV). The same principle is true of the vicars of other higher superiors since they are actually exercising the office of the higher superior when accord-ing to the constitutions they take the place of a higher superior, such as a provincial, in the vacancy of the office, in his absence, or when he is otherwise impeded from fulfilling the duties of his office. There is nothing of such importance in the faculties granted in the Instruc-tion to higher superiors that would merit the exclusion of vicars from the exercise of such faculties. An abbot at the head of a monastic congregation is also to be understood under the name of superior general in this Instruction (III). In the case of nuns dedicated exclu-sively to the contemplative life, special norms shall be inserted into the constitutions and submitted for ap-proval, but the norms in numbers 22, 26-7 may be ap-plied to them (V). I[ the special general chapter has already been held, the superior general and his council acting collegially,x° after a careful study of all circumstances, are to decide whether a general chapter should be convoked to deliber-ate on the faculties granted to it or whether it would be preferable to await the next general chapter (VI). If they decide against the above convocation but also that the use of the faculties granted to the general chapter is urgent for the good of the institute, they, again acting collegially, have the power of putting all or some of the same faculties in use until the next gen-eral chapter provided they have previously consulted all other higher superiors and their councils and have ob-tained their two-thirds affirmative vote. These other higher superiors should have it at heart to consult previ-ously the professed of perpetual vows. In institutes with no provinces, the superior general must consult the l~rofessed of perpetual vows and obtain the affirmative vote of two-thirds OgI). The following appertain to the general chapter: with a two-thirds vote: to introduce periods of formative ac-tivity in the noviceship (n. 23) and a different tempo-rary commitment (n. 34); with the vote prescribed by the constitutions: to make determinations for the pos-tulancy (n. 12); to decide on the permissible contacts of the novices (n. 28); to permit or command studies during the noviceship (n. 29); to determine the dress of the novices and other candidates (n. 33); to determine the duration of the probation between the noviceship See REVIEW FOR RELIGIOUS, 19 (1960), 131-2. and perpetual profession and other aspects of the same probation (nn. 35-6-7); and experimentally to enact other matters that imply a change in the constitutions, for example, in numbers 16, 22, and 27. The following appertain to the superior general: with the consent of his council: the institution of a novitiate (n. 16) and of many novitiates in the same province, having consulted the interested provincial (n. 17); the making of the noviceship in a house that is not a noviti-ate house (n. 19); the readmission of one who legiti-mately left either after completing temporary vows or other commitment or after being freed from either (n. 38); alone: to permit the group of novices to reside for a time in another house designated by him (n. 16); to per-mit a small group of novices to make their noviceship in a house more suitable for community life (n. 18); with the council acting collegially: to decide on the calling of a general chapter to implement the Instruction or to permit, without a general chapter, the use of the facul-ties granted in the Instruction, after consulting all other higher superiors and their councils and having obtained the affirmative vote of two-thirds of them or of the pro-fessed of perpetual vows when the institute does not have provinces (VI). The following appertain to higher superiors: alone: to permit first profession outside the novitiate house (n: 20); to permit that first profession be anticipated but not beyond fifteen days (n. 26); after consulting the master of novices: to decide on a supplying of absence of a novice of less than three months (n. 22); and it is rec-ommended that higher superiors below the superior general previously consult the professed of perpetual vows on the use of faculties of the Instruction without having a general chapter (VI). Spiritual principles of the Instruction. In the intro-duction to the Instruction, the Sacred Congregation for Religious and Secular Institutes stated that the reason Vatican II gave no small measure of attention to reli-gious was that the Church might have a greater abun-dance of spiritual strength and be better prepared to proclaim the message of salvation to the men of our age; quoted Lumen gentium, numbers 44-5, to the effect that the state of the evangelical counsels appertains to the sanctity of the Church and that the practice of these counsels is uniquely effective for the perfection of the love of God and of the neighbor; spoke of the duty of religious institutes to renew their spiritual, evangelical, and apostolic lives; recalled that no loss was to be per-mitted in the basic values of the religious life; and de-clared the necessity of defining again the principal as-pects of this life. Formation VO'LUME 28, 1969 9O3 I. F. Ga//en,~$.l. REVIEW FOR REI.~G~OU$ 90; In the first section, which treats of principles and criteria, the Sacred Congregation reaffirmed that pro-fession of the evangelical counsels is a total consecration of one's person to God; that both from the teaching of the Church and the nature of this consecration the vow of obedience appertains to the essence of religious pro-fession; that by this consecration the religious exercises the perfection of apostolic charity, even though the apostolate is not the primary purpose of religious pro-fession; and that it may not be said that the nature of religious profession is to be changed or its proper de-mands lessened. The Sacred Congregation stated that the noviceship retains its irreplaceable role in formation; that novices are to be taught the cohesive unity that should link contemplation and apostolic activity; and that this unity is one of the fundamental and primary values of apostolic institutes. The achievement of this unity requires a~proper un-derstanding of the realities of the supernatural life and of the paths leading to a deepening of union with God in the unity of the one supernatural love for God and for man, finding expression at times in the solitude of inti-mate communing with the Lord and at others in the generous giving of self to apostolic activity. Young reli-gious must be taught that this unity, so eagerly sought and toward which all life tends in order to find its full development, cannot be attained on the level of activity alone, or even be psychologically experienced, for it resides in that divine love which is the bond of perfec-tion and which surpasses all understanding. The attainment of this unity, which cannot be achieved without long exercise of self-denial or without persevering efforts toward purity of intention in action, demands in those institutes faithful compliance with the law inherent in the spiritual life itself, which con-sists in arranging a proper balance of periods set aside for solitude with God and others devoted to various activities and to the human contacts which these in-volve (n. 5). The Sacred Congregation maintained that suitable maturity was required that the religious state be a means of perfection and not a burden too heavy to carry, as also the desirability that the perpetual con-secration to God of perpetual vows be preceded by a sufficiently long immediate preparation spent in recol-lection and prayer that could be like a second novice-ship. The second section of the Instruction is on special or particular norms and contains the following spiritual ideas and principles. The novices are to develop that union with Christ which is to be the source of all their apostolic activity; conformably to the teaching of our Lord in the gospel, the formation of the noviceship con-sists especially in initiating the novices gradually into detachment from everything not connected with the kingdom of God; that they learn to practice humility, obedience, poverty, to be instant in prayer, to maintain union with God, along with a soul receptive to the inspirations of the Holy Spirit, and to be mutually and spiritually helpful to one another in a sincere and un-feigned charity; they are to study and meditate on Holy Scripture; to be formed in the spiritual doctrine and practice required for the development of a supernatural life, union with God, and the understanding of the re-ligious state; they are to be initiated into the liturgical life and the spiritual discipline proper to their own in-stitute; they are to be given the occasions for striving to preserve faithful union with God in the active life; for the novices there is to be a balancing of periods of ac-tivity and of those given to recollection in prayer, medi-tation, and study to stimulate them to remain faithful to it throughout life, and a similar balancing is desirable during the years of formation before perpetual profes-sion. The Instruction reaffirmed the principle of the spiritual life and of Perfectae caritatis, number 8, that apostolic activity must have its source in intimate union with Christ and that therefore all the members should seek God only and above all, and unite contemplation by which they adhere to Him in mind and heart with apostolic love, in which they are associated with the work of redemption and strive to spread the kingdom of God; that novices are likewise to be formed in purity of intention and love for God and man; to learn to use this world as if they did not use it; realize that devotion to God and man demands a humble control of self; culti-vate the necessary human and spiritual balancing of the times given to the apostolate and the service of men and of the properly prolonged periods, in solitude or in com-munity, dedicated to prayer and to the meditative read-ing of the Sacred Scriptures. By fidelity to this most necessary and important program in all such institutes, the novices will gradually develop a peaceful union with God, which comes from conformity to the will of God. They must learn to discern the divine inspirations in the duties of their state, especially those of justice and charity. A mutual confidence, docility, and openness are to be fostered between superiors, the master of novices, and the novices that the master may be able to direct the generosity of the novices to a complete gift of themselves to God and lead them gradually to discern in the mys-tery of Christ crucified the demands of true religious + + + Formation VOLUME 28, 1969 905 obedience, and in this manner inspire them to an active and responsible obedience. The Instruction affirms with sufficient emphasis that the religious s~ate is different from secular institutes and from the state of the laity. ~. F. Gall~, $.1. REVIEW FOR RELIGIOUS SISTER MARY PATRICIA NORTON A New Form Community oJ Religious Government The custom that has been traditionally followed in women's religious communities of focusing all authority, responsibility, and decision-making in one person at the local, regional, and generalate level has, we believe, been a custom that grew up as a result of historical circumstances. When some of the original women's re-ligious communities were founded, there was a com-paratively small number of the members that were well educated. There has, of course, always been a local, regional, and general council to assist and advise the superior; but in actual practice the superior has gen-erally led an overburdened existence, weighed down by the responsibility of major decisions. Since the founding of the early communities, the pic-ture has changed dramatically. The rank and file sisters are no longer uneducated followers. Vatican Council II has told us that the Holy Spirit breathes up ~rom below, that is, He speaks and points out the way through the person of each and every member of the community. In the summer of 1967, the 48 Maryknoll Sisters working in Korea, considering the problems of the past, the directions of the future, and the urgings of Vatican Council II (that "all members of the community have a share in the welfare of the whole community and a responsibility for it"--~om the Decree on Ap-propriate Renewal o[ Religious Life, n. 14), began to draw up a new plan for regional government. This plan was to provide for sharing more broadly the burdens of responsibility, participation of every member in the decision-making and planning of community affairs, and to foster in each member a mature spirit of initiative and involvement. The experiment is at present under way with three elected members now jointly sharing the responsibilities that had previously belonged to the regional superior. 4, 4, Siste~ Patricia Norton is missioned at the Maryknoll Hospital; P.O. Box 77; Pusan, Korea. VOLUME 28, 1969 907 REVIEW FOR RELIGIOU$ (Note: The work of the Maryknoll Sisters in Korea is designated as a regional unit.) No one of these is superior to the others in authority or responsibility. Each one is responsible in the area that has been allotted to her: Personnel, Administration-finance, and Planning-research respectively. These three sisters are known as the Regional Team. Although each one has her area of responsibility, she does not bear this burden alone. Each of these team members has a corresponding committee of 4 regular members and one alternate member. Each committee meets once a month and the results of these meetings constitute the agenda for the meeting of the Regional Team (the three team leaders). The Regional Team also aims at meeting monthly as high priority has been placed on the value of close and frequent communications. It is felt that real participation of each and every mem-ber of the region is dependent on the thoroughness of these communications. In addition to the monthly meetings of both team and committees, good communications are fostered by availa-bility of the minutes of the Regional Team, of each of the three committees, and the publication of the agenda before each meeting. With the publishing of the agenda, each sister is invited to respond with her ideas, sugges-tions, objections, and so forth to any item on the agenda. This is one technique to insure participation by every individual. Furthermore, all those sisters who are neither mem-bers of the team nor of one of the committees become members of an interest area. The latter means that the sister has indicated her interest in one of the areas, follows the activities of that committee in par-ticular, and is ready at any time to fully participate. The Maryknoll Sisters are divided among six houses in Korea. In the event that one of these houses does not have a particular committee member, one of the in-terest area members acts as contact person for that house. Planning for this experiment began in early Fall of 1967. It was formally inaugurated at a regionwide work-shop in October of that year. Since that time it has undergone several evaluations resulting in both minor and major changes. What so far have been the advantages and disad-vantages in regard to this experiment? Some of the disadvantages: ---outsiders who have contacts with the Maryknoll Sisters do not understand it; --it is expensive (train travel and postage) and time consuming; ---it deprives the other sisters of that leisure they used to have while the superior did all the work. Some of the advantages: --it takes the heavy, burden from the shoulders of one person and spreads it" out over the shoulders of all; --it provides for the utilization of the ideas, inspira-tions, and talents of each person rather than just two or three; --it provides for decisions to be made at the level at which they are carried out; --it helps to uncover and develop leadership qualities in a wider spectrum O[ persons; ---it allows for a more truly Christian li[e [or each sister as a completely participating person, con-scious of her own role of responsibility for the success or failure of Maryknoll works in Korea; ---it cuts down dissatisfaction and provides a channel for rectifying any dissatis[actions that may occur. The comment was made by one observer: "It deprives the religious of that necessary sacrifice involved in obedience to a superior." Those who have been living ¯ this experiment would strongly differ. Obedience is not a vanished thing. It is merely the focus that has changed. Decisions are made through group-to-group or individ-ual- to-group dialogue and the individual remains open and ready to obey the results of this dialogue. It is now two years since the initial idea for this type of government was discussed. Since that time there have been many pros and cons, many wrinkles to be ironed out. It has been said by informed sources that such an arrangement Without ultimate responsibility resting in one person can never be a success. The Maryknoll Sisters are willing to concede that this may be true. But they are not willing to concede without an earnest trial. ÷ ÷ ÷ VOLUME 28, 1969 9O9 WILLIAM A. HINNEBUSCH, O.P. Origins and Development oJ Religious Orders William A. Hin-nebusch, O.P., teaches ecclesiastical history at the Do-minican House of Studies; 487 Michi-gan Avenue, Waahington, D.C. REVIEW FOR RELIGIOUS 910 An# attentive study of the origins and history of reli-gious orders reveals that there are two primary currents in religious life--contemplative and apostolic. Vatican II gave clear expression to this fact when it called on the members of every community to "combine contem-plation with apostolic love." It went on to say: "By the former they adhere to God in mind and heart; by the latter they strive to associate themselves with the work of redemption and to spread the Kingdom of God" (PC, 5). The orders1 founded before the 16th century, with the possible exception of the military orders, recognized clearly the contemplative element in their lives. Many of them, however, gave minimum recognition to the apos-tolic element, if we use the word "apostolic" in its pres-ent- day meaning, but not if we understand it as they did. In their thinking, the religious life was the Apos-tolic life. It reproduced and perpetuated the way of living learned by the Apostles from Christ and taught by them to the primitive Church of Jerusalem. Since it was lived by the "Twelve," the Apostolic life included preaching and the other works of the ministry. The pas-sage describing the choice of the seven deacons in the Acts of the Apostles clearly delineates the double ele-ment in the Apostolic life and underlines the contem-plative spirit of the Apostles. The deacons were to wait on tables; the Apostles were to be free to devote them-selves "to prayer and the ministry of the word" (Acts 6:~4~). ¯ This is the text of an address given to the annual meeting of United States major superiors of men religious held in June, 1968, at Mundelein, Illinois. x I use the words, "order," "monasticism," and their derivatives in a wide sense to include all forms of the religious life. In its strict sense "monasticism" applies only to the monks and does not extend to the friars and the clerks regular. There were, however, exceptions to the general rule that monks did not engage in the ministry. An Eastern current of monasticism, influenced by John Chrysostom, viewed missionary work as a legitimate activity of the monk; and, as we shall see, many Western monks shared this conviction. Nevertheless, missionary activity did not become an integral part of monasticism. Even after most monks became priests, they considered their vocation to lie within the monastery where they could contemplate and dedicate themselves to the service of God. Since the clergy did not embrace the religious life, with the ex-ception of those of Eusebius of Vercelli and Augustine of Hippo, the ministerial element remained generally absent from the religious life until the development of the canons regular. In itself the life of the monks was exclusively contemplative. "Tradition assigns no other end to the life of a monk than to 'seek God' or 'to live for God alone,' an ideal that can be attained only by life of penance and .prayer. The first and fundamental manifestation of such a vocation is a real separation from the world." Yet in the thinking of the monks and of the friars, who integrated apostolic activity into the religious life, their prayer, contemplation, and example were mighty forces working for the upbuilding of the Body of Christ. Foundation o[ Monasticism Though other Scriptural elements contributed to the origin of monasticism, the concept of the Apostolic life was the decisive force. This truth has been demon-strated by historians who have been studying this point for over half a century; it has recently been dis-cussed scripturally by Heinz Schiirmann, professor of New Testament exegesis at Erfurt. The historians show how the life of the Apostles and the primitive Christians influenced the origins and growth of monasticism; Schiirmann makes clear that the constitutive elements of the religious life were taught to and demanded of the Apostles by Christ. Religious life is rooted in the key Biblical texts that record the calling and formation of the Apostles. These passages determine the character of the Apostolic office and the relationship of the Apostles to Jesus. They are to be with Him, listen to Him, and follow Him. His call is rigorous and imperious. He demands commitment without reserve. Negatively, this requires a complete break with one's previous life: family, wife, home, and oc-cupation; positively, it establishes the Apostles in a state of total availability. Abandoning their possessions, their means of livelihood and, like the lily and raven, trusting completely in divine providence, they follow Christ, + ÷ ÷ Religious Orders VOLUME 28, 1969 9]] W. A. Hinnebusch, 0~. REVIEW FOR RELIGIOUS 912 putting themselves in a student-teacher, servant-master relationship to Him. All .the features of their new life with Him are already conveyed in brief in Mark's ac-count of their call: And going up a mountain, he called to him men of his own choosing, and they came to him. And he appointed twelve that they might be with him and that he might send them forth to preach (3:13-5). In this text, too, we find the first s~atement of the contemplative and apostolic elements that reappear in the religious life. They are "to be with him." Here is the contemplative element. They are "with him," devoting themselves to the "one thing necessary"--listening to His word. Yet in hearing and learning .they are made ready so "that he might send them forth to preach." As Schiirmann summarizes it: First they hear and learn, then they teach and act: "Preaching isonly one part of their life and its follows from the other." The Apostles enter irrevocably into a community of life with Jesus. They share His life and destiny: eat with Him, walk the dusty roads with Him, serve the people with Him, undergo His trials, conflicts, persecu-tions. They must be ready to hate and even to lose their lives for His sake. He wants total obedience, one based on their "faith in Him who calls and proposes the word of God in an entirely unique fashion. Their following of Christ becomes understandable only as a permanent state of profession of faith., fit] opens up a new pos-sibility of existence, a new manner of being-in-the-world, a new 'state' of life." Though the Apostles take no vows, their life is that of the three counsels. Christ imposes no greater moral de-mands on them than on all the other believers, but they alone live this close community life with Him. Not all who declare for Christ are chosen by Him to follow Him in this intimate, permanent way. Obviously Mary, Martha, and Lazarus do not. Others asked to be ad-mitted into the group of disciples but were not accepted. Mark (5:18-19) describes one case: As Jesus was getting into the boat, the man who had been afflicted by the devil began to entreat him that he might re-main with him. And he did not allow him, but said to him, "Go home to thy relatives, and tell them all that the Lord has done for thee, and how he has had mercy on thee." (See also Mt 11:28, Mk 3:35, Lk 12:8-9, 10:38-42, 9:61-2.) Being with Christ constantly, hearing His word, com-pletely obedient to His wishes, separated from family, home, and occupation, the Apostles enter a new form of existence that signifies. The prime purpose of their spe-cialized following is to declare themselves openly for Him, so that all might come to believe in Him. In a strikingly visible way their intimate following pro-claims to the Jewish world that the one thing necessary is to hear the word of Christ and to keep it. Their visi-ble, stable following becomes a sign to the world. Only after they have made this permanent commitment are they sent out to preach and to act. At every step in monastic history, whether in its ori-gins, renewals, or creation of new forms, the Apostolic life taught by Christ to the Twelve, and by them to the primitive Christian community of Jerusalem, was the leading and most powerful influence. The Gospel texts and those in the Acts of the Apostles that describe the primitive community were decisive in creating the con-cept of monasticism and in fashioning its life and usages. In the Jerusalem community we find fraternal unanim-ity, common ownership of possessions, fidelity to the teachings of Christ, common public prayer, intense pri-vate prayer. The following passages embody all these features: Now the multitude of the believers were of one heart and soul, and not one of them said anything he possessed was his own, but they had all things in common (Acts 4:32). And they continued steadfastly in the teaching of the apostles, and in the communion of the breaking of bread and in the prayers. And all who believed were together and held all things in common. And continuing daily with one accord in the temple, and breaking bread in. their houses, they took their food with gladness and simplicity of heart, praising God and being in favor with all people (Acts 2:42-7; see also 1:14, 3:1, 6:4,34; Mt 10:gff). The ministry of the word, evangelical preaching of salvation, was c~irried out by the Apostles (Mk 6:6-13; Acts 6:4), a mission that entailed indefatigable journey-ing (Mt 10:7if; Mk 6:6-13; Acts 6:4). Only the pre-dominately lay character of early monasticism delayed the full realization of the ministerial mendicant orders. For centuries monks examined and lovingly scruti-nized the texts. The power that they exercised over monastic founders is illustrated by the passage where Athanasius describes the origin of Antony's vocation in his Life of Antony: As he was walking along on his way to Church, he col-lected his thoughts and reflected how the Apostles left every-thing and followed the Savior; also how the people in Acts sold what they had and laid it at the feet of the Apostles for distribution among the needy; and what great hope is laid up in Heaven for such as these. With these thoughts in his mind he entered the church. And it so happened that the Gospel was being read at that moment and he heard the passage in which the Lord says to the rich man: "If thou wilt be perfect, ¯ go sell all that thou hast, and give it to the poor; and come, follow me and thou shalt have treasures in heaven," 4- 4- Religious Orders VOLUME 28~ 1969 W. A. Hinnebusch, O.P. REVIEW FOR RELIGIOUS As though God had been speaking directly to him, An-tony left the church, sold what he had, gave it to the poor, and went into the desert. During subsequent centuries the Scriptures lost none of their influence over monasticism. The Apostolic texts led to much more than the abandonment of riches and fleeing the world; they provided a complete program of life in community. Explaining the origins of monasti-cism about 1122 A.D., Abbot William of Saint-Thierry shows how the meditation of hundreds of years had sys-tematized the Scriptural influence: We come to this spiritual sbciety of which the Apostle Paul spoke to the Philippians (2:1-5; 3:17) in praise of the regular discipline and of the sublime joy of brothers living together in unanimity. To do justice to this discipline it is necessary to return to its beginning in the time of the Apostles, since it was the Apostles themselves who instituted it as their own way of life, according to the teaching of the Lord. Unless it was the grace of the Holy Spirit which gave them power from above to live together in such a way that all would have but one heart and one soul, so that everything would be held in common, and all would be continually in the temple in a spirit of harmony. Animated by a great !ove for this form of life instituted by the Apostles, certain men wished no longer to have any other house or any other lodging than the hbuse of God, the house of prayer. All that they did they did according to a common program, under a common rule. In the name of the Lord they lived together, possessing nothing of their own, not even their bodily strength, nor were they even masters of their own will. They lay down to sleep at the same time, they rose up together, they prayed, they sang Psalms, they studied together. They showed the fixed and changeless will of being obedient to their superiors and of being entirely submissive to them. They kept their needs to a minimum and lived with very little; they had poor clothes, a mean diet, and limited everything according to a very precise rule. Influence o[ Cassian Soon after Antony went into the desert, the influence of the Scriptures on monastic origins was enhanced by a misconception of Eusebius and Jerome, who mistakenly believed that the Apostolic life of the primitive Jerusa-lem community was followed in Alexandria, Rome, and other centers. Writing a century later, Cassian developed this misconception and found in it th~ explanation of the rise of monasticism: The conversion of the Gentiles forced an abandonment of the Apostolic way by the ma-jority of Christians, even by the clergy. More zealous souls refused to give it up and founded communities to perpetuate it. This theory was very fruitful in its effects when it was coupled with the example of Antony and Pachomius, the founder of the cenobitic life, who were inspired by the Scriptures alone. This fusion constituted a powerful op- erative force in the development of monasticism for many centuries. Scarcely any monastic 'author was read so continuously as Cassian. As late as the thirteenth cen-tury, St. Dominic was reading his Conferences. Con-stantly read and reread, Cassian's books [ashioned the medieval--and our ownnmonastic life. The Holy Spirit at Work in the Church The truth underlying Cassian's error is the almost simultaneous appearance of the religious life everywhere that the Church took root. The origin of the monastic life was a spontaneous manifestation of the Holy Spirit impelling Christians to live the life of the counsels taught by Jesus. Antony was merely the first to emerge, thanks to Athanasius, from the anonymity that conceals the virgins, celibates, and ascetics who preceded him. The impetus of the Spirit is seen particularly in the early acceptance of the virginal life by both men and women as a prime means of following the Master. From the end of the first century there are references to ascetics who lived continently "in honor of the flesh of Christ." After the third century virgins were looked upon as "the most illustrious portion of the flock of Christ" and were considered the spouses of Christ. Perfect continence, to-gether with voluntary poverty and austerity of life, was a constitutive element of the ascetical life that began to develop in the second century. Though these ascetics lived in their homes, sometimes holy women, widows, and virgins formed small communities that were marked by considerable personal freedom. The general reverence of the Church for chastity when Antony became a hermit about 300 A.D. accounts in large measure for the immediate wide diffusion of the eremitic and cenobitic forms of monasticism throughout the Christian world. The dynamic power of the Holy Spirit has been con-stantly operative during the history of the religious life. Here again there is a link with the early community of Jerusalem. These Christians, as we find their record in Acts, were very conscious of the action of the Spirit in their lives and apostolic works. Theirs was a life lived in the ~lan of the Spirit, as Vicaire remarks. ImmediateIy after describing the primitive community, the Acts of the Apostles goes on to say: "And great grace was upon them all" (4:33). This grace made itself visible even by miracles: "And many wonders and signs were done through the apostles" (2:43). When William of Saint-Thierry, whom I quoted a few pages back, described monastic origins, he manifested the awareness the monks had that the charismatic power of the Spirit was at work among them. In William's think-ing it was the "grace of the Holy Spirit which gave [the ÷ ÷ 4. Religious Orders VOLUME 28, 1969 W. A o Hinnebusch~ O.P. REVIEW FOR RELIGIOUS Apostles] power from above to live together in such a way that all would have but one heart and one soul, so that everything would be held in common . '~ Cen-turies before, Gregory the Great, writing his Dialogues within fifty years of the death of Benedict, described the great patriarch of Western monasticism as the ideal "man of God," the spiritual father who was entirely under the guidance of the Holy Spirit. The attention paid to the miracles worked by the founders and great figtires of monastic history is not merely a thoughtless emphasis on the secondary but was motivated by. the belief that the true monk, living in community, possesses an extraordinary grace for radiat-ing sanctity and contributing to the upbuilding of the B6dy of Christ. He can even receive from the Spirit the power of working miracles. The present-day interest in the charismatic character of the religious life and the charismatic founders is a legitimate, more explicit, recognition of the power of the Spirit working through all the years of monastic history. His role in the religious life deserves more attention and should awaken in us a great hope in the future of the religious life. Antony the Hermit Monasticism entered the pages of history close to the year 300 A.D. when Antony, the great hermit, gave away his possessions and retired to the Egyptian desert. The holiness and ordered discipline of his life, characterized by solitary contemplation and a severe but lofty and well-balanced asceticism soon brought other hermits to him for direction. Great colonies of solitaries arose under Antony's direction, especially at Pispir, where he lived, and at Nitria and Scete. These disciples lived alone like their master. Antony found so many imitators because of his moral greatness at a time of growing wickedness in the contemporary world. When Constantine ended the per-secutions and began to favor Christianity, the consequent lowering of the moral level of Christian life stimulated the development of a powerful ascetical movement, in-spired by the Gospels, on the ~ringes of the populated world. Antony became the model of the movement, especially after the appearance of his Life, written by Athanasius in 357 A.D., a year after Antony died. Gre-gory of Nazianzen called it "a rule of monastic life in the form of a narrative." Athanasius, who had known Antony personally and had seen him often, considered "the life of Antony an ideal pattern of the ascetical life." He intended to hold up Antony as the exemplar of the consecrated life and induce his readers to imitate what they saw. The work enjoyed a~tonishing success and was shortly translated into various languages. Antony, earnestly desiring to die the death of a martyr, went to Alexandria in 311 A.D., when the persecution of Maximin Daja broke out, to minister to the confessors in the mines and prisons, not thinking it justified to turn himself over to the authorities. When his hopes were dis-appointed, Antony returned to his desert cell where "he was a daily martyr to his conscience, ever fighting the battles of the faith. For he practiced a zealous and more intense ascetic life." With this short passage Athanasius enriched monasticism at its very birth with a positive view of asceticism and the renunciations involved in the life of the counsels. Antony's life in the desert was a substitute martyrdom and the monk the successor to the . martyr, a concept that remains alive to this day. Pachomius the Cenobite The weakness of the ei:emitical life lay in the minimal opportunity for practicing charity. Pachomius remedied this defect when he formed a genuine fellowship based on the communal charity inherent in Christianity. He composed the first monastic Rule, in it establishing the economic and spiritual bases for the common life and providing for community government. A younger con-temporary of Antony, Pachomius first served an appren-ticeship under the hermit Palaemon. Then about the year 320 A.D. he established a monastery at Tabennisi on the right bank of the Nile. Other monasteries soon followed, so that when he died, nine for men and two for women were under his guidance. These foundations were large settlements of monks who were organized into smaller groups according to the kind of agricultural work they did or the crafts they practiced. They lived a disciplined life, practiced individual poverty and de-tachment in essential matters, supported themselves by remunerative work, gathered for prayers morning and evening, and observed the three counsels, though they took no vows. Numerous biographies testify to the esteem in which Pachomius was held and the extent of his in- ~uence. Basil the Great The eremitical and cenobitic types of monasticism spread quickly both in East and West. Basil the Great, who benefited from the experience of the previous half century bf monastic experience, became the lawgiver of Eastern monasticism when he wrote his Longer R

Issue 58.4 of the Review for Religious, July/August 1999. ; Review for Religious is a forum for shared reflection on the lived experience of all who ~nd that the church's rich heritages of spirituality support their personal and apostolic Christian lives, The articles in the journal are meant to be informative, practical; historical, or inspirational, written from a theological or spiritual or sometimes canonical point of view. Review for Religious (ISSN 0034-639X) is published bi-monthly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393. Telephone: 314-977-7363 ¯ Fax: 314-977-7362 E-Mail: foppema@slu.edu Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393. Correspondence about the Canonical Counsel department: Elizabeth McDonough OP P.O. Box 29260; YVashington, D.C. 20017 POSTMASTER Send address changes to Review for Religious ° P.O. Box 6070 ¯ Duluth, MN 55806. Periodical postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©1999 Review for Re!igious Permission is herewith granted to copy any material (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal use, or for the personal or internal use of specific library clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission ~nust bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribu-tion, advertising, institutional promotion, or for the creation of new collective works or anthologies. Such permission will only be considered on written application to the Editor, Review for Religious. for religious Editor Associate Editors Canonical Counsel Editor Editorial Staff Adviso.ry Board David L. Fleming sJ Clare Boehmer ASC Philip C. Fischer sJ Elizabeth McDonough OP Mary Ann Foppe Tracy Gramm James and Joan Felling Kathryn Richards FSP Joel Rippinger OSB Bishop Carlos A. Sevilla $3 David Werthmann CSSR Patricia Wittberg SC Christian Heritages and Contemporary Living JULY-AUGUST1999 ¯ VOLUME58 ¯ NUMBER4 contents 342 feature U.S. Catholic Re!igious and Slavery: A Seldom Told Story James Fitz SM examines the significant 19th-century issue of social justice and human transformation, the story of slavery, and how relig!ous in the United States were involved. 364 372 witness Edith Stein: St. Teresa Benedicta of the Cross OCD Rita E. Goldman reviews the life of Edith Stein and points out ways she models a contemporary holy life. At Home by the S~a: ' Isabel Green SCN and the House of Prayer Experience C. Walker Golla~ PhD tells the story of Sister Isabel SCN and her influence in the development .of the Hou~se of Prayer movement for spiritual renewal. 384 393 consecrated life Vita Consecrata and the Anthropology of the Vows Dennis J. Billy CSSR develops five basic anthropological dimensions of human existence for a more thorough understanding of the vows of chastity, poverty, and obedience. Authority among Religious in South Asia Nihal Abeyasingha CSSR explores some of the issues dealing with the religious tradition of authority and obedience within different cultural contexts. 403 424 discerning Becoming a Nun: A General Model of Entering Religious Life Barbara Zajac proposes from her sociological research that personal contact and visibility are key elements in fostering vocations to consecrated life. Discerning Community Leadership Mary Benet McKinney OSB presents the advantages and the difficulties that are involved in a community's use of the discernment process. departments 340 Prisms 429 Canonical Counsel: Admission to an Institute of Consecrated Life 435 Book Reviews July-August 1999 prisms In this year dedicated to God the Father, we would do well to bring into sharper focus to whom we pray. For the sake of our prayer life, we might examine how our praying is shaped by Jesus' teaching the Our Father. What are the ordinary elements that we as Christ's disciples appropriately bring to our day-to-day way of l~raying? Our Father Our prayer begins with our, not my, "hello" to One who has loved us into life, the One we call upon as the "God of our life," "Giver of all good gifts," "Abba" (Jesus' love word). who art in heaven One so close, so totally present to us, and yet not in the world of our control--beyond the sphere of limitation and death. hallowed be thy name You are holy--totally other than us; you are God, and we are not. It is your world; we are your creation. Awe-filled, we say "Holy your name!" thy kingdom come For us and for the world, we want what you want. Why? because it is out of love you create and you act and you seek out. thy will be done on earth as it is in heaven May your desires become our desires and so let us act with you--as ones who love. give us this day our daily brei~d Daily let us be with you and work with you for all that sustains our life with Review for Religious and forgive us our trespasses as we forgive those who trespass against us There are times we pay no heed to you; we become so caught up in our own way of finding life and in our own way of seeking love. Forgive us for receiving your love so awkwardly, sometimes so grudgingly. Help us to act like you in offering forgiveness to others who hurt us in any way. and lead us not into temptation You know our limits; please be gentle with us in your unquenchable love. Even more we ask you to be strong within us as together we face the things that might make us less than the human persons you call us to be. but deliver us from evil We know that you are always a saving God, and we stand always in your presence as ones who need saving--so we believe, so we trust, so we love. Moved by Christ's Spirit, our praying may take shape in any and all of these reflections of Jesus' way of teaching us to pray. So we pray in Jesus' name. There are some changes within the Review for Religious staffing that I would like all of you, our readers, to know about. Miss Jean Read is retiring after serving some twenty-three years after her first "retirement" from a variety of Jesuit works. Sister Regina Siegfried ASC is returning to full-time teaching and student counseling after six years on our editorial staff. We remain grate-ful for their lasting contributions. We welcome Sister Clare Boehmer ASC to the editorial staff, who assumes special care for the Reviews department. David L. Fleming sJ P.S. To honor Jean Read, who has shouldered a major respon-sibility for the publishing of all the books in the Best of the Review series, we are publishing a new book, Life through a Poet's Eyes, The Best of the Review - 6. See the insert page at the end of this issue. L___2,4.1__ JAMES FITZ U.S. Catholic Religious and Slavery: A Seldom Told Story feature For religious of the United States, actions for social jus-tice and human transformation have become a signifi-cant aspect of our mission since the promulgation of Gaudium et spes at the conclusion of the Second Vatican Council. "The joys and the hopes, the griefs and anxi-eties of the people of- this age, especially those who are poor or in any way afflicted, these are the joys and the hopes, the griefs and anxieties of the followers of Christ" (§1). The (all to social justice and human transforma-tion was notably addressed to religious in a 1981 docu-ment from the Sacred Congregation for Religious and Secular Institutes (SCRIS) titled "Religious and Human Advancement" (Le scelte evangdiche). l This call was reaf-firmed most recently by the Synod on Consecrated Life in 1994 and the postsynodal apostolic exhortation Vita consecrata (see §82) in 1996. In June 1997 Representative Tony Hall, Democrat from Dayton, Ohio, and a bipartisan group of eleven members of the United States House of Representatives introduced a one-sentence resolution that the U.S. Congress apologize to African Americans, "whose ances-tors suffered as slaves under the Constitution and laws of the United States until 1865:."2 Thi~ resolution, a James Fitz SM returns to our pages after a busy twelve-year absence. His address is Office of Campus Ministry; University of Dayton; 300 College Park; Dayton, Ohio 45469. Review for Religious response to President Clinton's initiative to heal racial division in this country, began a national debate over whether a national ~apol-ogy for slavery is necessary or useful. The recent movie Amistad has heightened awareness of this issue. In this article I examine this significant 19th-century issue of social justice and human transformation, the story of slavery, and how religious in the U.S.A. were involved in and responded to this critical issue in our American social history. This story is sel-dom told. Hardly one of the glorious moments in the history of American religious life, this story can give us religious a perspec-tive and context for understanding present-day events and can teach us multiple ways of bringing our Christian commitment and tradition to contemporary issues. Also, as history has a way of doing, it witnesses to "development of doctrine," with implica-tions for new issues facing the church today. History challenges its students to remember so they will not repeat mistakes of the past. As Elie Wiesel (Jewish scholar, sur-vivor of the Holocaust, and Nobel Prize winner) has pointed out many times, remembering is important. From remembering and pondering the American practice and eventual proscription of slav-ery, what can we religious learn? In the history of the United States, the Civil War (1861-1865) was a profound trial and test of liberty and equality. As President Abraham Lincoln said at Gettysburg, the "nation was "engaged in a great civil war, testing whether that nation, or any nation so con-ceived and so dedicated, can long endure." This struggle split the country. Among the various causes of the war, the different approaches to slavery in the North and the South were clearly one, and the abolition of slavery was one of the social transfor-mations that resulted from the war. This article examines how religious in the United States responded to the "peculiar institution" of slavery and to its trans-formation. 3 First, how did the overall U.S. Catholic Church respond to slavery? Second, what was the involvement of religious with slaves and with ministry to slaves? Third, what was the atti-tude of religious toward slaves and the institution of slavery? Lastly, what tentative conclusions can be drawn fo~ religious living in today's world? Besides some primary ~ources, there are significant studies (by Jesuits and Vincentians, for example) on the involvement of their particular religious orders with slavery.4 Many religious commu- July-August 1999 Fitz ¯ U.S. Catholic Religious and Slavery nities either have not written or are in the process of writing or rewriting histories of their foundations in this country. Once com-pleted, these congregational histories will be valuable in nuanc-ing any conclusions drawn from the information now available. A thorough study of the archives of religious orders and congrega-tions throughout the country could reveal some significant details and interesting historical anecdotes to complete the picture. The information already available, however, is enough for an overview of the response of U.S. religious to slavery. Attitude toward Slavery in the Catholic Church of the United States I suspect that for most American religious of the 20th cen-tury, the ownership of sla~es by their forebears in religion is dis-turbing. For religious formed since Vatican Council II, this fact might seem incomprehensible. That council places slavery among the crimes against the dignity of the human person and calls the church to work to eliminate all forms of slavery: The varieties of crime are numerous:., all offenses against human dignity, such as subhuman living conditions, arbi-trary imprisonment, deportation, slavery, prostitution, the selling of women and children, degrading working condi-tions where people are treated as mere tools for profit rathe.r than free and responsible persons: all these and the like are criminal; they poison civilization; and they debase the per-petrators more than the victims and militate against the honor of the creator . Human institutions, both private and public, must labor to minister to the dignity and purpose of the human person. At the same time let them put up a stubborn fight against any kind of slavery, whether social or political, and safeguard the basic rights of the human person under every political system. (GS §§27, 29) In the Catholic Church of the early 19th century, no formal and absolute condemnation of slavery as an institution existed. Although recognizing abuses in the system, the ch~arch did not see slavery as a moral evil in itself, but as a result of original sin, Christians found no condemnation of slavery in the Scriptures or in the writings of early church theologians. "From Genesis to Philemon one could find no condemnation of the practice. Jesus did not utter one word of censure against slavery even though it was in full existence-in,his day. St. Paul, who claimed to have met Review for Religious the resurrected Christ, did nothing to abolish it--in fact, he did just the opposite when he said, 'Slaves, be obedient to your masters.'" Although slavery per se was not condemned, Pope Pius II in 1482 and Pope Urban viii in 1639 had condemned the slave trade. Pope Benedict XlV condemned the continued enslavement of native peoples in 1741.5 By the end of the 18th century, abolition movements began in various countries and in some of the states of the United States. In 1839 Pope Gregory Xvi issued an apostolic letter again calling for the elimination of the African slave trade.6 Voices opposing slavery began to arise among Catholics in European countries.7 Catholics in the United States, how-ever, did not take a lead in the aboli-tionist movement. Of the few significant Catholic voices, the most prominent came from outside the United States--the Irish leader Daniel O'Connell. His voice did not, however, receive a warm welcome in the United States) Catholic leaders consistently tended to identify the abolitionists with anti-Catholic and In the Catholic Church of the early 19th century, no formal and absolute condemnation of slavery as an institution existed. nativist sentiments. The Know-Nothing party platform of 1855, which combined anti-slavery, nativist, and anti-Catholic concerns, did nothing to win Catholic converts to the antislavery movement.9 Catholics leaders tended to avoid the slavery issue, which divided the nation. In their 1859 provincial council meeting in Baltimore, the bishops of the United States avoided taking a stand on the issues. Although Catholic leaders admitted that human bondage was not an ideal system, they differed on the gravity of the evil and the practicality of proposals to end the system. The only element upon which they agreed was that the principles and methods of the abolitionists were a threat to the safety of the country2° At time of the Civil War, northern church leaders generally supported the position of the union, and southern church leaders generally supported the confederacy. In 1862 Orestes Brownson, a prominent American Catholic layman and thinker, wrote that in the mind of Catholics the preservation of the union took prece-dence over the abolition of slavery. As a northerner he wrote that it was his impression that the majority of Catholics opposed the July-August 1999 Fit~ * U.S. C~tbolic Religious and Slavery abolitionists, but were neither in favor of slavery nor opposed to gradual emancipation. At the time he himself supported emanci-pation as a political and military necessity.1~ In his manual of moral theology written in the early 1840s, Francis Patrick Kenrick, bishop of Philadelphia and later archbishop of Baltimore, regretted the institution of slavery as it was practiced in the United States, but generally acquiesced in the prevailing conditions in the country. Although especially concerned about the restrictions on the edu-cation of slaves and on the slaves' freedom to practice religion, he nevertheless opposed violation of laws controlling slavery. He encouraged slaves to be obedient and masters to be just and kind. Though he considered the original seizure of slaves to be immoral, he argued that the descendants of those who originally purchased the slaves should not be held accountable.~2 Kenrick represented Catholic opinion in the United States, which generally supported the status quo. Those Catholics who saw slavery as an evil were generally for gradual, not forced, emancipation. Southern Catholic Church leaders defended slavery, although some, like Bishop Augustin Verot of St. Augustine, Florida, also pointed out that many southern masters had abused slaves, and that the war might be God's punishment for this. Among the abuses Verot listed were masters separating families, masters taking advan-tage of female slaves, and masters providing neither religious instruction nor proper clothing, food, and dwellings for slaves.~3 Like many of their fellow Americans, many Catholics also had racist attitudes toward the slaves. Although Catholics recognized slaves as human persons, they did not necessarily accept them as equals. Reflecting this belief, Orestes Brownson could write, "We recognize in the Negro a man, and assert for him in their plenitude the natural rights of man, but we do not believe him the equal of the white man, and we would not give him in society with white men equality of respect to those rights derived not immediately from manhood, but mediately from political and civil society, and in this we express, we apprehend, the general sentiment of the Catholic population of this country." 14 Religious Involvement with Slaves In his first report to the prefect of the Congregation de Propaganda Fide, Father John Carroll, superior of the priests in the missions of Maryland (and later the first American bishop), sent the Review for Religious statistics concerning Catholics in the United States. African slaves were a significant part of the Catholic Church in Maryland, about twenty percent of the Catholic population.~s Catholics owned most of these slaves. In the period before the Civil War, some American religious, like their American compatriots and fellow Catholics, owned slaves, Most early American Catholics lived in Maryland and Kentucky, states that permitted slavery. The owning of slaves was an adaptation religious made to living in America. Records document that both men and women religious owned slaves. The Jesuits were major slave owners. Lord Baltimore had granted them extensive lands. They owned four large estates in Maryland in Prince Georges, Charles, and St. Mary's counties and two smaller plan-tations on the Eastern Shore. They also had two farms in eastern Pennsylvania. At first they relied upon indentured servants, a practice they never completely aban-doned. "As this form of labor became increasingly difficult to secure and retain in Maryland, the Jesuit missionaries, like their secular fellow planters, turned to slave labor." The first explicit reference to slaves is from 1711, although they probably had slaves before then. By 1765 they had 192 slaves.~6 The Jesuits also owned slaves in the Louisiana Territory, in both St. Louis and New Orleans27 Two congregations of men came to America to establish sem-inaries: the Sulpicians and the Vincentians (Congregation of the Mission). Because the Sulpicians were not large landowners, they did not own 'a large number of slaves. Individual Sulpicians in Emmitsburg and Louisville (Bardstown) owned slaves28 At the invitation of William DuBourg, apostolic administrator of the Louisiana territory, the Vincentians staffed St. Mary's Seminary in Perry County, Missouri, beginning in 1818. DuBourg provided them slaves. The first Vincentian superior of the American mission, Father Felix DeAndreis, hesitated to accept them, but did so because there were no lay brothers who could do the manual labor. In fact, DeAndreis considered the possibility of.enlisting free blacks and mulattoes into the Vincentian community, but discarded the idea because he was convinced, probably rightly at the time, that no white men would enter the community. The introduction of slaves was considered a necessary adaptation to the American sit- The owning of slaves was an adaptation religious made to living in America. Jtdy-August 1999 Fitz ¯ U.S. Catholic Religious and Slavery uation. A'major concern of the Vincentian superiors in Rome was that a woman was admitted to the kitchen and thus within the com-munity living quarters. There was no comment about the fact that she was a slave. In 1830 the seminary had twenty-seven slaves; this appears to be the highest number at any one time.~9 Of the first eight permanent communities of women religious founded within the original boundaries of the United States, six had Slaves: three in Maryland (the Carmelites of Port Tobacco, the Visitation Sisters of Georgetown, the Sisters of Charity of Emmitsburg) and three in Kentucky (the Sisters of Loretto, the Sisters of Charity of Nazareth, and 'the Dominican Sisters of St. Catherine). The annals and traditions of these six communities refer to "Negro" or "colored" servants" brought by some women as part of their down. For example, at the Carmelite convent, where the slaves numbered thirty by 1829, they lived "comfort-ably" outside the cloister and did the farm work.2° Of the first eight congregations, the Oblate Sisters of Divine Providence (an order of African American religious in Baltimore) and the Sisters of Our Lady of Mercy (Charleston, South Carolina) were the two con-gregations that did not have slaves. The other major grouping of religious during the time of slav-ery were those who came to the Louisiana Territory, which became part of the United States in 1803. Most of these religious were French-speaking congregations, although Spanish religious served during the time of Spanish control. In the Louisiana Territory, the Capuchins owned slaves to work their plantations. Mready mentioned was the Jesuit ownership of slaves in the territory.2! Among the communities of women, French-speaking Ursulines were the first to come to New Orleans in 1727. They had slaves provided as part of their contract with the Company of the Indies.22 Although at first reluctant to purchase a slave, Mother Hyacinth, of the Daughters of the Cross (Cocoville, Louisiana), accepted the recommendation of the bishop and purchased a slave.23 The Madames (Religious) of the Sacred Heart had slaves at Grand Coteau, Louisiana, and in Missouri.24 There is correspondence from St. Philippine Duchesne requesting a slave from the Vincentians. The Sisters of Loretto of Bethlehem convent across the road from the Vincentians in Perry County, Missouri, also owned slaves.25 The owning of slaves led consequently to the involvement of religious in the purchase and sale of slaves. For the Sisters of Review for Religious Charity of Nazareth, the purchase of slaves in 1840 was an eco-nomic decision: "The Council decided it was better to buy ser-vants for the farm, and so forth, than pay so much for hire and then often get bad ones."26 When the Carmelites left Charles County for Baltimore in 1831, the disposal of their slaves was one of their difficulties. According to the Carmelite centennial histo-rian, the slaves became a source of anxiety because the sisters did not have the resources to grant them their freedom, so they gave them permission to seek their own masters. The sisters received whatever price the new master gave. Older slaves were left to the care of competent persons, and the sisters provided for their neces-sities until their deaths.27 The involvement in the sale of slaves by the Vincentians is documented in the previously mentioned study. The ownership of slaves led the Vincentians to become involved in the sale and purchase of slaves. There was an attempt t9 be faithful to church law. In a letter addressed to the Vincentian general in 1840, the American provincial, Father John Timon, explained that the"pur-pose of the increased buying of slaves was to bring families together. The Vincentians slowly phased out slaveholding during the 1850s and 1860s. Although personally opposed to slavery, Timon justified the decision to sell the slaves in terms of economic and political rather than moral factors. Freeing the slaves was not considered.28 The sale of the Jesuit slaves in Maryland caused great con-troversy. Some Jesuits sought to free the slaves and, in the pro-cess, change the labor force running their farms from slave to free. When the Jesuits were restored in 1814, the civil corpora-tion made a resolution to this effect in that same year; it was, however, never carried out. The Jesuits became embroiled in a dispute with Ambrose Marechal, the new archbishop of Baltimore, who had initiated claims against the Jesuit estates, arguing that they were meant to support the entire church in Maryland, not just the Jesuits.29 Any sales were delayed until the dispute could be settled. By the 1830s the new group of younger Jesuits was becoming uncomfortable with the estates and their status as slave owners. By this time, however, the climate in the country had changed and the policy of deferred emancipation became more difficult to fol-low. Older Jesuits, mostly Europeans, supported keeping the estates. Younger Jesuits, mostly Americans, wanted to sell them July-Augl~St 1999 Fitz ¯ U.S. Catholic Religious and Slavery and the slaves and concentrate on education. The older Jesuits argued that the slaves were a patrimony. Father Francis Dzierozynski wrote, "I consider the blacks under this respect only, that they are our sons, whose care and salvation have been entrusted to us by Divine Providence and who are always happy under our Fathers." For Dzierozynski and~others, the bond between the slaves and the Jesuits was not to be broken for finan-cial reasons. They argued that selling the slaves would lead to the slaves' physical and moral ruin and would give great scandal.3° In October 1836 the superior general approved the sale of the slaves with the condition that their religious needs must be met, families must not be separated (especially spouses), and the money must be invested for the support of Jesuits in training.31 In June, Father Thomas Mulledy, the provincial, sold the slaves to Henry Johnson of Louisiana. The main group of the slaves was sent to Louisiana in November 1838. Mulledy was denounced to the supe-rior general because some of the slave families were separated, and Mulledy was subsequently replaced. The change to tenant farming ended the Jesuit history as slaveholders. Clearly the young Jesuits who advocated sale of the slaves perceived correctly that owning slaves was scandalous. Their manner of handling the sale clearly violated the principles of the church concerning the sale and treatment of slaves, and they did not provide for their even-tual emancipation. This too wa~ a scandal. ~ In general, how did religious treat their slaves? In his study on American Catholics and slavery, Kenneth Zanca notes "that reli-gious orders treated their slaves more humanely than other slave holders and generally saw to their religious education--even in the defiance of state laws. To be a 'priest's slave' or a 'nun's slave' was considered a fortunate circumstance for a slave.''32 Although the slaves of religious may have been treated more humanely than other, slaves, problems persisted. Father Adam Marshall, the Jesuit charged with overseeing the plantations for the corporation, described the dwellings for the slaves as "almost universally unfit for human beings to live in." When possible, Jesuit brothers were given charge of the farms. Father .Peter Kenney, an Irish Jesuit, sent by the Jesuit superior general as a special visitor to evaluate the American mission in 1819, took exception to the arbitrary treatment of the slaves by the brothers. He found general disaffection among the slaves and particular abuses (for example, whipping pregnant women). He also found the Review for Religious behavior of the slaves scandalous and their practice of religion vir-tually nonexistent. Because of the poor financial condition of the Jesuits in general in the early 1820s, the living conditions of the slaves on most of the plantations were less than adequate. However, with new management the material conditions of the slaves seemed to improve by the 1830s. At St. Inigoes, the most thriving of the plantations, Father Joseph Carberry instituted a system of incentives for the slaves, which led to their economic improvement. Concerning their moral and spiritual condition, despite catech-esis and required attendance at Mass, Kenney found the slaves' lives to be a "moral wasteland and scandalous reproach to the Society" of Jesus. "Some Jesuits attributed the moral anarchy to the Society's own failure to discipline the slaves." 3 3 Some accounts about slaves owned by religious report a general affection by the slaves for their religious owners. At St. Catherine, Kentucky, this is how the ~rs~a~e laws. relationship between the Dominican sis-ters and their slaves is reported.34 When the sisters wanted to build a new chapel, some of the slaves who had come to the sisters as part of a dowry voluntarily offered to do without new clothes for a year so that the money might be donated to the chapel fund. Some slaves gave their earnings toward the project. Even after emancipation, some slaves remained with the sisters until their deaths.3s A report about the slaves owned by the Religious of the Sacred Heart indicates that they were "happy as possible in their snug little cabins" and were converted to the Catholic faith and the "love of the Sacred Heart that was the reason for Grand Coteau's existence.''36 An historian of the earlier Jesuit mission in the United States claims that dur-ing the Revolutionary War the slaves of the Jesuits could have abandoned the Jesuit plantations when British ships raided the plantations. The priests' slaves, unlike neighboring slaves, did not do so. The historian takes this as a sign of the slaves' devotion to their masters.37 There are, however, no accounts from the slaves themselves to confirm these impressions. Religious orders treated their slaves more humanely than other slave holders and generally saw to their religious education-- even in the defiance Ju~-dugltst 1999 Fitz * U.S. Catholic Religious and Slaver~ Ministry by Religious to Slaves Before the Civil War the Catholic Church in the South was small, poor, and understaffed. "Catholicism, in short, could not ade-quately minister to either the slave or the free blacks in the South ([whether] Catholic or non-Catholic), nor could Catholicism prac-tically enforce its own teaching on the proper treatment of slaves."3s The church was hesitant and ambivalent in most of its efforts to work among African Americans, whether slave or free.39 John Carroll was concerned about "a general lack of care in instructing their children and especially the Negro slaves in their religion.''4° Although local parish records indicate a high rate of baptisms among slaves throughout the antebellum period, "there is little evidence of high rates of slave identification with Catholicism in terms of attendance at Mass, marriage in the church, or other signs of Catholic activity and devotion.''4~ Despite this general lack of ade, quate ministry, religious provided some ministry to slaves. Most commonly, it was religious-order priests who provided for the slaves the celebration of the Sunday and holy day Eucharists and the celebration of baptism and marriage. The Vincentians and Capuchins ministered to slaves on the plantations in the Louisiana Territory.42 As noted earlier, the Jesuits provided sacramental min-istry for their slaves, both in Louisiana and Maryland, and for the slaves of Catholic masters in Maryland.43 A Jesuit mission band giving revivals on southern Maryland farms in the Jubilee Year 1851 also served slaves.44 Some religious priests tried to protect slaves from abuse. In 1791, for example, Capuchin Father Joaquin de Portillo ordered slaves to stop working on a holy day of obligation and reported the incident to the Louisiana Eovernor because work on a holy day was a violation of the slave code in the colony.~s In general, religious catechized their slaves and sometimes provided them basic education. As mentioned earlier, the Jesuits taught catechism to their slaves. Religious women catechized and educated black slaves, especially children.In a letter of 1856, Mother Hyacinth indicates that they educated their slave named Simon.46 There is evidence that the Visitation Sisters educated free black girls, and this tradition may have "its origins in the instruction given to their slaves.''47 Bishop England founded the Sisters of Our Lady of Mercy in Charleston, South Carolina, for the purpose of establishing a school for "free colored girls, and to give religious instruction to female slaves.''~s A letter of St. Elizabeth Ann Seton provides evidence of catechetical work among African American children.49 The Daughters of Charity organized classes to teach religion to their slaves,s° The Ursulines in New Orleans also catechized slaves,s| Two religious orders of African American women were founded to educate and catechize African American children. "To work for the Christian education of colored children," four Haitian refugees founded the Oblate Sisters of Divine Providence, "a Religious Society of virgins and widows of color." They provided education for African American children who had no other possi-bilities. Some children they educated may have been slave chil-dren, although that is not clear from the sources,s2 Supported at first by the Sulpicians in the person of Father James Joubert and later by the Redemptorists under the direction of Father Thaddeus Anwander, who was influenced by Father John Neumann, the sis-ters went about their mission under difficult circumstances includ-ing years of neglect and hardship. They continued a school in Baltimore that several of the sisters had started before ~their orga-nization as a religious congregation in 1829. The other religious community of African American sisters, the Sisters of the Holy Family, was founded in New Orleans for the purpose of serving and educating the poor. Before she founded the community, Henriette DeLille had entered into the work of teaching religion to slaves,s3 Although much of their educational work and service ministry was with poor free African Americans, they also did catechetical work among the slaves,s4 Care of slaves was also part of the outreach ministry of women religious. The Sisters of the Holy Family, prompted by the wretched condition of old, abandoned slaves; opened a home for the aged.ss The Hotel Dieu, run by the Daughters of Charity in New Orleans, had a slave department that had special rates and "superior advantages" for members of this class,s6 Attitude of Religious toward the Institution of Slavery and toward Slaves Slavery The attitude of religious in the United States toward slavery tended to mirror the attitude of United States Catholics in general. No religious and no Catholic occupied the' forefront of the aboli-tionist movement. ~uly-August 1999 Fitz ¯ U.S. Catholic Religious and Slavery There are, however, records of individual religious who were opposed to slavery. A Sulpician, Father Louis-Regis Deluol, and a Vincentian, Father John Timon, are two examples. In a letter to Charles Carroll's granddaughter, Deluol wrote that his feelings were most violently opposed to slavery. In the same letter, though, he indicated that he did not see slavery as opposed to divine or ecclesiastical law.57 Timon, the Vincentian superior of the American mission who was responsible for ending Vincentian involvement in slavery, accepted the bishopric of Buffalo, New York, because he feared he might be named coadjutor of Bardstown. Timon "would have intensely disliked that appointment because Negro slavery obtains in the state of Kentucky."58 Opposition to slavery did not, in general, lead religious to participate in the abolitionist move-ment or to the manumission of slaves. There were religious who supported slavery. Father John Ryder SJ, of Georgetown University, addressing an audience in Richmond in 183 5, defended slavery "as a positive benefit to the slav.e, while arguing that abolitionism was incompatible with Catholicism."59 One of the most prominent Catholic figures of the 19th cen-tury was Isaac Thomas Hecker, a convert to Roman Catholicism, a religious, and the founder of the Paulists. Oversimplifying, one can say that Hecker saw as his task the adaptation of the Roman Catholic Church to America, "proving to Catholics that their coun-try was not Protestant at its ideological roots, .and to Protestants that Catholics were not inherendy anti-democratic." Like his men-tor Orestes Brownson, Hecker saw Roman Catholic natural-law theory as a stronger grounding for democracy than Protestantism or Lockean liberalism. Hecker's dream of America's conversion to Catholicism never materialized.6° At the time of the Civil War, Hecker was laying the founda-tions of the Paulist community. In his writings and letters he hardly mentions the raging political issues of slavery and expansion.6~ In a sermon written in April 1861 b~t apparently never delivered, Hecker was convinced that the "root of the problem between the states was a lack of common religion.62 In a series of articles before the war, Hecker had written that the Catholic Church was friend of both master and slave. He had cohtrasted the Catholic Church, which supported union and reconciliation, with the fanatic and divisive Protestant abolitionists. I-Iecker saw the war as a perfect example of how the Catholic Church would have prevented hos- Review for Religious tility. "Slavery, under the benign influence of Catholic principles and legislation, voluntarily and insensibly disappears, just as serf-dom was made to give way to modern society without violence or bloodshed." Hecker hoped that the Civil War would lead the coun-try to see the value of Catholicism.63 On the issue of slavery itself, Hecker held views conventional for a Roman Catholic of his day. There is evidence of his views in correspondence with Jane Sedgwick, a convert and friend in Stockbridge, Massachusetts, in the spring of 1861. Hecker's letter to Sedgwick no longer exists, but her response indicates her dis-agreement with his defense of servitude under certain conditions. We have no record of Hecker's response to her questions and argu-ments. "Once the war came, Hecker told friends he had always been opposed to slavery; he even told Bishop Lynch of Charleston that he regarded the war as a punishment of the South for its evils.''64 One of his biographers, David O'Brien, quotes a passage from a letter of September 1861 : The sentiment of loyal Americans whether Catholic or not is getting always [more] and more strong and united every day against slavery and without any change of principle. We have always taken the ground that it is an evil and a disgrace which might be tolerated for a time, but ought to be grad-ually abolished. The Constitutional rights of the states for-bade, however, any direct meddling and made it our duty to protect the institution of slavery against unjust aggression. Now, however, since slavery is so destructive of national prosperity, and the South by its rebellion has forfeited all claim to the forbearance of the North, we think the time will soon come to expel slavery from our entire country.65 Slaves Attitudes toward slaves among religious are similar to those held by other white Catholic Americans. Although some English Protestants held the view that Negroes were incapable of baptism because they were not strictly human, Catholics did baptize slaves when the occasion presented itself, especially when the slaves were their own.6. Father George Hunter, a Jesuit, reminded masters of their duty to treat slaves with charity. "As they are members of Jesus Christ, redeemed by his precious blood, they are to be dealt with in a charitable, Christian, paternal manner; which is at the same time a great means to bring them to do their duty to God, and therefore to gain their souls.".7 Although seen as human, slaves were often treated and described in condescending and paternal- July-August 1999 Fitz * U.S. Catholic Religious and Slavery istic terms. The treatment of slaves as property (moving them from one place to another) manifests the failure of religious to treat slaves as fully human. The language of religious also por-trayed their condescending attitudes toward slaves. Father Joseph Mosley SJ, who came to Maryland at the time of the Jesuit sup-pression in 1773, wrote to his sister the following year: "They ['the Negroes'] are naturally inclined to thieving, lying, and much lechery. I believe want [poverty] makes them worse thieves and liars, and the innate heat .of the climate of Africa and their natu-ral temper of constitution gives them a bent to lechery.''6s Another Jesuit, Brother Mobberly, who managed St. Inigoes from 1806 to 1820, felt that a lack of discipline was the root of the slaves' prob-lems. He developed a racial theory of African subservience.69 Mobberly wrote in his diary: "The better a Negro is treated, the worse he becomes." With this attitude, there is little wonder that Mobberly was removed a month after the visit of Father Kenney in 1820.70 Against the background of slavery, Vincentian lay brothers felt and caused some difficulty within their congregation. "The broth-ers resented the implicit identification of their work with that of slaves and were increasingly reluctant to do certain types of labor, perhaps under the influence of American attitudes." Like many white laborers, the lay brothers disliked doing the kind of work slaves did, considering it degradation. Father Rosati, one of the Vincentian superiors, struggled with the duplicity he saw in the lay brothers: they did not want slaves, but refused to do the work that the slaves were hired or bought to do.71 Some religious felt compassion for the slaves, although this compassion did not always lead to action. Mother Theodore Guerin, who founded the Sisters of Providence of Saint Mary-of-the-Woods in Indiana, wrote the following in her journal about her trip to New Orleans: The most painful sight I saw in New Orleans was the selling of slaves. Every day in the streets at appointed places, Negroes and Negresses in holiday attire are exposed for this shameful traffic, like the meanest of animals at our fairs. This spectacle oppressed my heart. Lo! I said to myself, these Americans, so proud of their liberty, thus make game of the liberty of others. Poor Negroes! I would have wished to buy them all that I might say to them, "Go! Bless Providence. You are free." But such feelings must be concealed from the Louisianians, as this is a point on which they are very sensio tire.72 Review for Religious The Vincentian Father DeAndreis also felt compassion toward the slaves. In a letter of 1819 to the Vincentian community at Monte Citoria, he wrote: .With regard to the situation of the blacks and mulattoes, these are for the most part slaves, who are condemned to eat the bread of sorrow and to bear pondus diei et aestus [the burden of the day and the scorching heat (Mt 20:12)] and, what is worse, in their harsh condition to serve the passions of others and to be in the moral impossibility of knowing and practicing religion. They are commonly forbidden to contract marriage because of the loss that their masters would suffer as a result, something that exposes them to a thou-sand dangers. For the rest these natives of Africa are for the most part simple and disposed to profit by the labors that are undertaken for their salvation. They are moved at seeing a white priest interested in them since they are regarded as the offscouring and refuse of the human race. How many subjects of consolation do not these poor creatures offer me! They are instructed, they make their first communion, and then they frequent the sacraments.73 DeAndreis's writing flowed from personal experience. After arriving in St. Louis in 1818, he made the African Americans of the city an object of his special ministry. His friend Joseph Rosati, who became the first bishop of St. Louis, recollected that people were astonished at seeing a scholar applying himself to this min-istry with special ardor and dedication.74 Conclusion Several general trends can be drawn from this study of American religious and slavery. Like their fellow Catholics, some American religious owned and sold slaves and became entangled in the control and supervision of slaves. Although some commenta-tors indicate that, in general, religious treated their slaves better than .other slave masters, there are few slave witnesses to verify this perception. Religious provided sacramental ministry and edu-cation (mostly catechetical) to their slaves and to the slaves of other Catholic masters. Religious also provided limited social ser-vices to slaves. With regard to the institution of slavery, American religious mirrored American Catholics in general. They did not see slav-ery as intrinsically wrong. If they opposed slavery, they were for gradual emancipation. Although they saw slaves as human, slaves 3%dy-August 1999 Fitz ¯ U.S. Catholic Religious and Slavery were often described in condescending and racist terms. Some compassion was shown, but this did not often lead to action or a desire to eliminate the institution. As an historical account, this article could end at this point. But should more be said? Is there anything we, as religious living near the end of the 20th century, might learn from our forebears in the faith as we grapple with social-justice and social-transformation issues in the world today? There are several important lessons. A first lesson might be a challenge for us as religious to exam-ine more critically our relationship to culture. As religious, we are called to be prophetic. Hopefully, our words, actions, and lives will perform at least two prophetic functions: criticize the existing sinful and unjust social consciousness and energize the world by embodying an alternative way to live that brings hope.7s This prophetic witness can be greatly compromised if we live com-pletely apart from the culture. Conversely, if we are so immersed in the culture that we do not see injustices, and in fact participate in them, our actions become a source of scandal. American reli-gious quickly adapted to the American experience of slavery. Was this an example of being too immersed in the culture to be truly prophetic to it? Were some religious so much outsiders (for exam-ple, Catholic, French extraction, unmarried women) that criticism was muted in order not too offend? The experience of slavery of American religious in the 19th century can challenge religious today to look at our present culture. Are there structures in which we are so immersed that we fail to see injustice present? Are there unjust structures that we are afraid to challenge because the chal-lenge might cost us personally or communally? Are we alert and attentive to the structures of culture that may need prophetic chal-lenge and a witness to :an alternative way? For international institutes, these same questions may be asked concerning new implantations in other cultures. What aspects of the new culture should be accepted as compatible with and expres~ sive of gospel values? What aspects are unjust and need to be opposed? As the first religious in America quickly adapted to the institution of slavery, are there aspects of other cultures to which we are easily adapting without critical thought? These are not easy questions, but they are important if we are to be faithful to our prophetic witness. Second, the slavery issue can be a lesson in listening to and evaluating the message of another. Catholics, including religious, Review for Religqous did not listen to the abolitionists because a significant group of abolitionists was anti-Catholic as well (though this was not true of all of them). Although abolitionists may have been wrong in their anti,Catholicism, they were prophetic in their respect for the dignity of African Americans. In our own day the truth may be proclaimed by someone with whom we have little in common or with whom we disagree on significant issues. Truth can come from anywhere, and we need to hear the truth whether it comes from friend or foe, compan-ion or opponent. Are we today open to the truth, from whatever source? Have we stopped listening to some group where the truth may be present, even in the midst of error? A third lesson concerns the development of doctrine in the history of the Catholic Church. In the area of social justice and trans-formation, there are significant examples of this development. The institution of slavery, once considered a moral way to treat individuals, is now considered immoral. Reflection over the years has helped the church come to a new understanding of the implications of the reign of God as Jesus proclaimed it. As the early church struggled with the issue of accepting Gentiles into the church, so American Christians of the 19th century grappled with the implications of the gospel in terms of slavery. Statements made by bishops over a hun-dred and fifty years ago have been reversed by bishops in our own day. What was once considered not intrinsically wrong is now con-sidered a crime against human dignity. This development of doc-trine, therefore, can be a source of hope as we grapple with new justice issues today. As we deal with right-to-life issues (think of abortion and capital punishment), dignity-of-women issues, and other such issues, what appears as a small glimmer of light (even a light from outside the church) may be the source of new insight and a new living of the reign of God in future generations. A call for change, for which there may be little'support now, may gain considerable support as time passes. Religious in the United States have been called by the church to commit themselves to social justice and social transformation. We have chosen to commit ourselves to these values. Although the story of American religious involvement in and response to Are there structures in which we are so immersed that we fail to see injustice present ? ~uly-August 1999 Fitz * U.S. Catholic Religious and Slavery the institution of slavery in this country is not one of the glorious moments in our history, we can hope that the experience of our forebears in dealing with this issue may bring light and insight to our present-day struggle to discern the call of the Spirit in our world. Notes ~ I am using Austin Flannery's translation of the tide of this document, which has elsewhere been called "Religious and Human Promotion." The document was issued by the congregation in January 1981. See Origins 10, no. 34 (5 February 1981): 529-541. 2 House Concurrent Resolution 96, Congressional Record, 1997, H3890-3891. 3 A term I have borrowed from Kenneth M. Stamp, The Peculiar Institution: Slavery in the Ante-Bellum South (New York: Vintage Books, 1956). 4 R. Emmett Curran, "'Splendid Poverty': Jesuit Slaveholding in Maryland, 1805-1838," in Randall M. Miller and John L. Wakelyn, eds., Catholics in the Old South: Essays on Church and Culture (Macon, Georgia: Mercer University Press, 1983); Stafford Poole CM and Douglas J. Slawson CM, Church and Slave in Perry Country, Missouri, 1818-1865 (Lewistown, New York: Edwin Mellen Press, 1986). s Kenneth J. Zanca, ed., Amen'can Catholics and Slavery, 1789-1866: An Anthology of Primary Documents (Latham, Maryland: University Press of America, 1994), pp. xxxi and 37-39. 6 Madeleine Hooke Rice, American Catholic Opinion in the Slavery Controversy (Gloucester: Peter Smith, 1964), p. 21. 7 John Francis Maxwell, Slavery and the Catholic Church: The History of Catholic Teaching concerning the Moral Legitimacy of the Institution of Slavery (London: Barry Rose Publishers, 1975), pp. 101-110. 8 David J. O'Brien, Public Catholicism, 2nd ed. (Maryknoll: Orbis Books, 1996), p. 65. See also Rice, American Catholic Opinion, pp. 80-85. 90'Brien, Public Catholicism, p. 53. ,0 Rice, American Catholic Opinion, p. 85. ii Zanca, American Catholics, pp. 134-139. This is an article from Brownson 's Quarterly Review. 12 Zanca, American Catholics, p. 200. See also Joseph D. Brokhage, Francis Patrick Kenrick's Opinion on Slavery (Washington, D.C.: Catholic University of America Press, 1955), pp. 122-124. 13 Zanca, American Catholics, pp. 201-209. This is a sermon preached by Verot in 1861. ~ Zanca, American Catholics, p. 136. ts Cyprian Davis, The History of Black Catholics in the United States (New York: Crossroad, 1990), p. 35. Review for Religious ,6 Curran, "Splendid Poverty," p. 126. 17 Poole and Slawson, Church and Slave, pp. 180-181. ~8 Christopher J. Kauffmar~, Tradition and Transformation in Catholic Culture: The Priests of Saint Sulpice in the United States from 1791 to the Present (New York: Macmillan Publishing Company, 1988), p. 146. See also Poole and Slawson, Church and Slave, p. 143. 19 Poole and Slawson, Church and Slave, pp. 144-158 and 162. 20 Barbara Misner, Highly Respectable and Accomplished Ladies: Catholic Women Religious in America, 1790-18~0, Vol. 22 of The Heritage of American Catholicism, ed. Timothy Walch (New York: Garland Publishing, 1988), pp. 75 and 76. See also Mary Ewens OP, "The Role of the Nun in Nineteenth-Century America: Variations on the International Theme" (Doctoral diss., University of Minnesota, 1971), p. 38. 2t Roger Baudier, The Catholic Church in Louisiana (New Orleans, 1939), pp. 89, 108-109, 115-116, 131-132,139, 202. 22 Sister Frances Jerome Woods, "Congregations of Religious Women in the Old South," in Catholics in the Old South: Essays on Church and Culture, ed. Randall M. Miller and Jon L. Wakelyn (Macon, Georgia: Mercer University Press, 1983), p. 112. 23 Woods, "Congregations,,' p. 113. See also Ewens, "Role of the Nun," p. 22. 24 Woods, "Congregations," p. 114. See also Ewens, p. 64, and Davis, History, p. 39. 2s Poole and Slawson, Church andSlave, pp. 171 and 172. 26Misner, Highly Respectable, p. 82, quoting from an archival record. 27Misner, Highly Respectable, p. 77. 28Poole and Slawson, Church and Slave, pp. 186-189. 29Curran, "Splendid Poverty," pp. 134-135. 30Curran, "Splendid Poverty," pp. 138, 140, 141. ~ Curran, "Splendid Poverty," p. 142. 32 Zanca, American Catholics, p. 111. ~3 Curran, "Splendid Poverty," pp. 129, 130, 132. 34 V~Zoods, "Congregations," p. 114. ~5 Misner, Highly Respectable, p. 84, and Woods, "Congregations," p. 114. The two authors seem to be using a common source, Commemorative booklet for American Bicentennial (St. Catherine, 1976). 36 Woods, "Congregations," p. 114, quoting from Margaret Williams, Second Sowing: The Life of Mary Aloysia Hardey (New York, 1942), p. 103. 37 Thomas Hughes SJ, History of the Society of ffesus in North America, Colonial and Federak Text, From 164Y till 1773, Vol. 2 (London: Longmans, Green, and Co., 1917), p. 565. ~8 Michael McNally, "A Minority of a Minority: The Witness of Black July-August 1999 Fitz ¯ U.S. Catholic Religious ~nd Slavery Women Religious in the Antebellum South," Review for Religious 40, no. 2 (March 1981): 261. 39 Margaret Susan Thompson, "Philemon's Dilemma: Nuns and the Black Community in Nineteenth-Century America: Some Findings," in The American Catholic Religious Life: Selected Historical Essays, ed. Joseph M. White (New York: Garland Publishing, 1988), p. 83. 40 John Carroll, "The First American Report to Propaganda on Catholicism in the United States, March 1, 1785," in Documents of American Catholic History, Vol. 1, 1493 to 186~, ed. John Tracy Ellis (Wilmington: Michael Glazier, 1987), p. 149. 4~ Randall M. Miller, "The Failed Mission: The Catholic Church and Black Catholics in the Old South," in Miller and Wakelyn, Catholics in the Old South, p. 152. 42 Baudier, Catholic Church, pp. 76-77. 43 Baudier, Catholic Church, pp. 139, 161. The Capuchins provided ministry to slaves in Louisiana. A dispute arouse between the Jesuits and the Capuchins over whether the Jesuits, who were assigned to the Indian missions, had jurisdiction and could minister to their own slaves (see Baudier, pp. 115-116). ~4 Edward E Beckett SJ, "Listening to Our History: Inculturation and Jesuit Slaveholding," Studies in the Spirituality of Jesuits 28, no. 5 (November 1996): 15. 4s Baudier, p. 213. 4~ Woods, "Congregations," p. 113. 47 Misner, Highly Respectable, p. 203 48 Misner, Highly Respectable, pp. 204-205. 49 Zanca, American Catholics, p. 143. ' 50 Woods, "Congregations," p. 112. s~ Baudier, Catholic Church, p. 183. 52 Sister M. Reginald Gerdes OSP, "To Educate and Evangelize: Black Catholic Schools of the Oblate Sisters of Providence (1828-1880)," U.S. Catholic Historian 7, nos. 2 and 3 (Spring/Summer 1988): 183-199. s3 Woods, "Congregations," p. 115. 54 Davis, History, pp. 105-I10. See also Woods, "Congregations," p. 116, and Baudier, Catholic Church, p. 397. 55 McNally, "Minority," p. 264. ~6 Woods, "Congregations," p. 113, and Baudier, p. 396. Baudier is quoting from the silver-jubilee booklet of the Hotel Dieu School of Nursing in 1927. 57Kauffman, Tradition and Transfomnation, p. 146. 58 Poole and Slawson, Church and Slave, p. 179. 59 Beckett, "Listening to Our History," p. 45, fn. 186. 60 Edward J. Langlois, "Isaac Hecker's Political Thought," in Hecker Review for Religions Studies: Essays on the Thought of Isaac Hecker, ed. John Farina (New York: Paulist Press, 1983), pp. 51 and 66. 6, David J. O'Brien, Isaac Hecker: An American Catholic (New York: Paulist Press, 1992), p. 191. 62 Langlois, "Isaac Hecker's Political Thought," p. 68. See also p. 85, fn. 36. 63 Hecker's sermon, quoted in Langlois, p. 69. 64 O'Brien, lsaac Hecker, p. 192. 6s O'Brien, Isaac Hecko; p. 192. 66Zanca, American Catholics, p. 113 67Hughes,.History, Vol. 2, p. 559. 68Zanca, American Catholics, pp. 1 I3-114. 69Beckett, "Listening to Our History," p. 2 I. 70Curran, "Splendid Poverty," p. 133. 7~ Poole and Slawson, Church and Slave, pp. 156-157. 72 Zanca, American Catholics, p. 117. 73Poole and Slawson, Church and Slave, pp. 145-146. ~4 Poole and Slawson, Church and Slave, p. 147. 75 For further development of the concept of religious life as acted prophecy, see my article "Religious Life as~Acted Prophecy," Review for Religious 41, no. 6 (November-December 1982): 923-927. I Will I will survive even though I have doubts and fears, I will survive when my eyes are full of tears, I will go on with faith in God's hands I will trust my Jesus for I know he understands. Janice Barham July-August 1999 RITA E. GOLDMAN Edith Stein: St. Teresa Benedicta of the Cross OCD witness We might begin by asking ourselves, who is Edith Stein? First and foremost, she is a woman, a Jewish woman, student, nurse, scholar/philosopher, teacher, Carmelite nun, and confessor/martyr saint. She was inscribed in the calendar of saints on 11 October 1998, having been beatified at Cologne, Germany, on 1 May 1987. On the last few pages of her work On the Problem of Empathy, she has left us a short biographic sketch. She writes: "I, Edith Stein, was born on 12 October 1891 in Breslau, the daughter of the deceased merchant Siegfried Stein and his wife, Auguste, n~e Courant. I am a Prussian citizen and Jewish." She tells us that, in the year she was born, 12 October was the greatest Jewish holy day, Yom Kippur, the Day of Atonement. Her mother, a devout Jew, always considered this a great blessing, having her last child on the Day of Atonement. Edith was the youngest of eleven children, of whom only seven sur-vived. Her mother was widowed twenty-one months after Edith was born. She tells of where she went to school and then of beginning the study of philosophy, to be interrupted in 1916 when she served with the Red Cross during the Rita E. Goldman wrote "Frances Cabrini: A Woman for Today" for our November-December 1996 issue, Her address is 3041 North Country Club Road, Apartment 220; Tucson, Arizona 85716. Revie~v for Religious First World War. After the war she became a teacher at a girls' secondary school in Breslau. Later she began work on her doc-torate in phenomenology, becoming an assistant to Edmund Husserl. In 1917 she was asked by the widow of her former teacher Adolf Reinach, who had died at the front, to help put her hus-band's papers in order. Frau Reinach was a devout Christian; and it was from her influence that Edith began to move toward the Christian faith. In the summer of 1921 she read the autobiography of St. Teresa of Avila, the great Carmelite mystic of the 16th cen-tury. "This," she concluded, "is the truth." She was baptized on New Year's Day 1922. After her baptism Edith spent the next eight years teaching German and literature at St. Magdalena's, a teacher training insti-tute run by the Dominican Sisters at Speyer. During this time she continued her philosophic interests, writing a two-volume study of the philosophy of St. Thomas Aquinas. She tried to obtain a pro-fessorship at Freiburg, but was refused because she was a woman. Though she was later to be barred from publishing and lecturing because of being Jewish, at this time she traveled extensively to give lectures in places as varied as Munich, Vienna, Prague, Juvisy (near Paris), and Zurich. In 1932 she accepted a teaching post at the German Institute for Scientific Pedagogy in MOnster. The following year she was denied her lectureship under a Nazi decree aimed at Jews. In October 1933, on the Feast of St. Teresa of Avila, Edith entered the Carmel at Cologne. When the situation in Germany became very bad for Jews, Edith was transferred to the Carmel at Echt, in Holland. But this move did not save her, and in August 1942 she and her sister Rosa were arrested and deported. She died at Auschwitz, on or near 9 August 1942. What I have said above is a general outline of Edith Stein's life, but I think we are more concerned with her thought, what led her to become a Catholic, what called her to become a Carmelite nun, than with the externals of her life. At the age of fifteen, Edith decided she did not believe in God. When she was twenty-four, during her study of phenomenology, a flicker of faith began to catch her ey.e. Then came her contact with Frau Reinach and her reading of the life of St. Teresa of Avila. In St. Teresa's response to Christ's love, Edith found the answer she had sought. She decided to follow Christ's invitation and enter July-Augtlst 1999 GoMman ¯ Edith Stein the Catholic Church. (Even at that time Edith was strongly aware that an attraction to live out her baptismal commitment as a mem-ber of the Discalced Carmelite Order and as a daughter of St. Teresa was inseparable from her resolve to enter the church.) Edith bought a catechism and a missal, studied them thor-oughly, then went to her first Mass in the parish church of Bergzabern, celebrated by the pastor, Monsignor Breitling. Finding that she had no difficulty in following the Mass, she approached Monsignor Breitling afterwards and asked for baptism. The sur-prised pastor told her that there is usually an extended period of preparation before someone is received into the church. But Edith would not relent and asked that he examine her right then on the truths of the faith. The "examination" went so well that her bap-tism was set for the coming New Year's Day. Edith began attend-ing Mass daily--it became the center of her spiritual life. During the years she taught at St. Magdalena's, she was remembered as a teacher who was "modest and unassuming., she went about her work pretty much unseen and unheard, always friendly and ready to be of help." As one student wrote of her rec-ollections of Edith Stein: "Actually, she gave us everything. Though we were all very young at the time, none of us has ever been able to forget the spell that her personality exerted. Her manner alone made her a model for us at that critical time. There's not a single remark of hers that I can repeat--and it isn't that her comments were not memorable, but that she was a quiet, untalkative person who could influence us simply by who she was." These words reflect what Edith herself said of her teaching. She regarded edu-cation as a form of apostolate and generously devoted herself to all the needs of her students. When in 1932-1933 Edith could no longer teach or publish because of the situation in Germany, she at last received permis-sion to enter the Cologne Carmel. This was something she had wanted to do since the day she was baptized, and now it was to be fulfilled. From 16 July to 15 August 1933, she lived in the extern guest quarters at the C.ologne convent while getting acquainted with the sisters. After" that she spent several months in Breslau doing all she could to make her leave-taking easier on her family before her entrance into Carmel on 15 October, the feast of St. Teresa. For six months she was a postulant, being admitted to the novitiate on 15 April 1934. At this time she received her name in religion, Sister Teresa .Benedicta of the Cross. She had taken the Review for Religious name of Teresa at the time of her baptism and took the name Benedicta of the Cross--blessed by the cross--which was her great devotion. She took the name Benedicta also in honor of St. Benedict, since she had been the spiritual child of Archabbot Walzer, who was the abbot at Beuron, the monastery where she had spent much time. In 1935 on Easter Sunday she pronounced her first vows of poverty, chastity, and obedience and three years later, on 21 April 1938, she made her final solemn profession. Life in the monastery was for Edith very different from what she had experienced in the world. She was forty-two years old, and the other novices were in their twenties. She was not accus-tomed to housework and made all kinds of mistakes. The novice mistress had been a bit worried at first when she heard she would have to teach a scholar, but Edith was so amiable and eager to learn that the novice mistress forgot her nervousness. Another thing, her time was not her own--and was very much regulated by bells. After the novitiate, however, much of her assigned work was of an intellectual nature. She revised some of the things she had written while at Speyer. Some of her writings during this period are published in The Hidden Life. At times she also served as receptionist (at the "turn" and on the telephone) and as infirmarian. On 31 December 1938 she was driven across the border to the Carmelite monastery at Echt in Holland. Since Kristallnacht (8 November 1938), Edith had thought it best not to endanger the Cologne Carmel any longer with her presence. Sister Teresa Benedicta spent only a little over three years in the Echt Carmel. During this time she suffered greatly, not know-ing what was happening to her family. Some of her brothers and sisters were able to emigrate to America, but several were not per-mitted to go. Her sister Rosa was with her, having become a Catholic after the death of their mother in 1936. Edith's letters at this time express a central theme: Do everything you can to give joy to others; let God guide you without resistance; fill up She had taken the name of Teresa at the time of her baptism and took the name Benedicta of the Cross-blessed by the cross - which was her great devotion. July-Augv~st 1999 Goldman ¯ Edith Stein the emptiness of your heart with love of God and neighbor. In 1939 she composed her final testament. It reveals more than anything else her conscious acceptance of her particular mis-sion. I quote from the concluding lines: I joyfully accept in advance the death God has appointed for me, in perfect submission to his most holy will. May the Lord accept my life and death for the honor and glory of his name, for the needs of his holy Church (especially the preservation, sanctification, and final perfecting, of our holy order, and in particular for the Carmels of Cologne and Echt), for the Jewish people, that the Lord may be received by his own and his kingdom come in glory, for the deliverance of Germany and peace throughout the world, and finally for all my relatives living and dead and all whom God has given me: may none of them be lost. In late July 1942 the Dutch bishops issued a pastoral letter that was read in all the Catholic parishes of the Netherlands con-demning the deportation of Jews. One week after the bishops' pas-toral letter, on 2 August 1942, the Nazis in a single sweeping operation rounded up all Jewish Catholics, among them Edith and Rosa Stein. On 6 August Edith and Rosa and many other Jewish Catholics were at Westerbork awaiting deportation to the "east." The destination was Auschwitz, where it is believed both Edith and Rosa were executed on 9 August. When the church canonizes someone, it is in essence saying that it is safe to imitate this person. In putting its final approval on Edith Stein by declaring her a saint, the church says to us that we cannot go wrong if we incorporate into our lives the ideals that she professed. Edith Stein gave much to our world by her life and death, and now that she is ranked among the saints in heaven, she is still able to give to us by her example and prayers. I think Edith Stein could easily be the patron saint of academics, school teach-ers, and certainly single people living in the world, since this was her life before she entered Carmel. We may not be called upon to give our lives for our faith, but there are endless possibilities of our practicing virtue as exemplified in Edith Stein's life. First of all, she was a modern woman, one who lived in the world, made her living, and when time permitted spent many hours at home with her family--remember she came from a large fam-ily and her mother died in her eighty-seventh year in 1936. She is a 20th-century woman, one who had a deep regard for the voca-tion of women in our world. I point out her book on woman, Review for Religions where she brings out the vocation of women, their education and professionalism, their life not only in the church, but in civic and national life as well. She had experienced exclusion from a pro-fessorship because she was a'woman--Edith Stein could easily be the patron saint of the feminist movement of our day. Edith Stein is a model for our prayer life. Even from the time before her baptism, daily Mass was on her agenda, and she was very familiar with the other official prayer of the church, the Divine Office, the Breviary, now called the Liturgy of the Hours. She often went to the Benedictine abbey at Beuron and participated in the choral praying of the Liturgy of the Hours. Being there for Holy Week services was something she anticipated yearly. Besides Mass and Office, she was accustomed to spending several hours daily in private prayer before the Blessed Sacrament. She had a great familiarity with Scripture and quotes it often in her letters. Before she entered Carmel, she would accompany her mother to the synagogue and pray the psalms in Latin that her mother was praying in Hebrew. Even in her busy life of teaching, writing, counseling students, giving lectures, and so forth~ she always found time for prayer. I hope that this brief sketch provides some insight into this new saint of ours, one who is very aware of our times. Edith Stein is being proclaimed a martyr and a confessor. At the homily of her beatification, Pope John Paul II declared: "In the extermina-tion camp She died as a daughter of Israel 'for the glory of the Most Holy Name' and, at the same time, as Sister Teresa Benedicta of the Cross, literally, 'blessed b~ the cross.'" The "cause" of her martyrdom, the pope said, was the Dutch bishops' letter of protest against the deportation 6f the Jews. But, he added, because of her great desire to unite with the sufferings of Christ on the cross, she "offered herself to God as a 'sacrifice for genuine peace' and above all for her threatened and humiliated Jewish people." Prudently he left unmentioned her desire to atone for Jewish "unbelief." To many Jewish people the canonization of Edith Stein is an affront. What about the six million Jews who were exterminated and are not saints in the Catholic sense? In my opinion Edith Stein is a Catholic saint who iust happened to have Jewish origins, some-thing she was especially proud of after she came into the church. Edith Stein is a model for our prayer life. July-August 1999 Goldman ¯ Edith Stein Perhaps it is also a mystery. In my own life, being Jewish and Catholic has been a great grace. I have always said that I did not really convert, but just kept going on. Judaism is the beginnings of Christianity, and my own beginnings have been fulfilled in my life. I am sure Edith Stein looked at this in the same way. I close this brief essay with the prayer from the Mass of St. Edith Stein, whose feast will be celebrated.on 9 August: Lord God of our ancestors, you brought St. Teresa Benedicta to the fullness of the science of the cro~s at the hour of her martyrdom. Fill us with that same knowledge; and, through her intercession, allow us always to seek after you, the supreme truth, and to remain faithftil until death to the covenant of love ratified in the blood of your Son for the salvation of all. Grant this through Christ our Lord. Amen. Select Bibliography Works by Edith Stein: Collected Works of Edith Stein. Washington, D.C.: ICS Publications¯ Vol. I: Life in a Jewish Family. Trans. Josephihe Koeppel OCD. Vol. 2: Essays on Woman. Trans. Freda M. Oben PhD. Vol. 3: The Problem of Empathy. Tians. Waltraut Stein PhD. Vol. 4: The Hidden Life. Trans. Waltraut Stein PhD Vol. 5: Self-Portrait in Letters 1916-1942. Trans. Josephine Koeppel OCD. Edith Stein: Selected Writings, ed. Susanne M. Batzdorff. Springfield, Illinois: Templegate Publishers, 1990. On the Problem of Empathy (Zum Problem der Einfiihlung). Trans¯ Waltraut Stein. The Hague: M. Nijhoff, 1964. The Science of the Cross (Kreuzewissenschaf~). Trans. Hilda Graef. Chicago: Regnery, 1960. "Ways to Know God" (Wege der Gotteserkenntnis). Trans. M. Rudolf Mlers. The Thomist, July 1946. Works about Edith Stein: Batzdorff, Susanne M. Aunt Edith: The Jewish Heritage of a Catholic Saint. ~Springfield, Illinois: Templegate Publishers, 1998. Graef, Hilda. Writings of Edith Stein. Westminster, Maryland: Newman Press, 1956. Herbstrith, Waltraud. Edith Stein: A Biography. San Francisco: Harper and Row, 1985¯ ¯ Never Forget¯ Washington, D.C.: ICS Publications, 1998. Oben, Freda Mary, PhD. Edith Stein: Scholar, Feminist, Saint¯ Staten Island: Review for Religious Alba House, 1988). Oesterreicher, John M. Walls Are Crumbling. London: Hollis and Carter, 1953. Pp. 288-329. Woodward, Kenneth L. Making Saints: How the Catholic Church Determines Who Becomes a Saint, Who Doesn't, and Why. New York: Simon and Schuster, 1990. Pp. 135-144. Also articles in various periodicals such as America, London Tablet, Spiritual Life, and Carmelite Digest. In Passing In the morning when Jesus walked with the disciples by his side, he encountered the wildflowers, the grains of wheat caught by the breeze, and the songbirds that greeted him with their unending hosannas. Now as I stroll past the flowers , their colors brightening my path and the trees 'beckoning to me to partake of the lilting songs of birds hidden in their branches, I recall all Jesus said and did as he walked the roads of this life, and I try to keep his great love, compassion and zest for life in the tabernacle of my heart. Neil C. Fitzgerald ~dy-August 1999 C. WALKER GOLLAR At Home by the Sea: Isabel Green SCN and the House of Prayer Experience Teponymous hero of Richard Bach's 1970 book Jonathan ingston Seagull at one point employs a rare maneuver in order to test two other seagulls that caught his eye. Jonathan pre-viously has been obsessed with speed, but, upon seeing these two unusual birds, Jonathan "twisted his wings land] .slowed to a sin-gle mile per hour above stall, [but then, much to his surprise, the] two radiant birds slowed with him, smoothly, locked in position. They knew about slow flying.''1 Like Jonathan Livingston Seagull, the Catholic female reli-gious orders of the 1940s and '50s could demonstrate great skill along with an increasing level of professionalism. As institutions they flew at top speeds, even though their abundance of ritual, order, and bureaucracy often seemed to stray far from their sim-ple beginnings. In the 1960s the Second Vatican Council chal-lenged communities of religious not only to get in touch with their roots, but also to recultivate the equivalent of slow flying, that is, prayer and contemplation. One directive that accompanied this challenge called for the creation of houses of prayer. Several men, including Bernard H~iring, Thomas Merton, and David Steindl- Rast, promoted the idea, but religious women effectively saw to its realization. The House of Prayer Movement grew, not out of a set of theological concepts, but rather out of the very real efforts C. Walker Gollar, an assistant professor of church history, writes from the Department of Theology; Xavier University; 3800 Victory Parkway; Cincinnati, Ohio 45207. Review for Religious of women looking to be regrafted onto their ministry's spiritual roots. The progress made by one woman will illustrate how this prayer initiative enriched not only her life, but also the lives of thousands of other religious women heeding the call of the Second Vatican Council. Eleanor Isabel Green was born on 19 June 1921 in Lebanon, Kentucky, the third child and first daughter of Nell Churchill Putnam Green. Nell's husband, a local dentist named William Spalding Green, died in 1926 of a rare heart condition at the age of forty-three, when Isabel was only five. Isabel's mother never remarried; she raised her five children largely by herself. On Sunday evening, 3 November 1935, when only fourteen, Isabel was in a car accident that resulted in the amputation of her right leg below the knee. By all accounts she quickly accepted this hand-icap as part of God's plan and then got on with her life. She grad-uated from St. Augustine High School in Lebanon in June 1938 and then enrolled at Nazareth College, nineteen miles away, at the Motherhouse of the Sisters of Charity of Nazareth, Kentucky, just north of Bardstown. Sister Catherine Spalding After her second year, the school's chaplain, Father James McGee, persuaded Isabel to become a novice with the Sisters of Charity of Nazareth. She professed vows on 19 July 1941. Her ancestors included the Spalding family of old Kentucky. Archbishop Martin John Spalding of Baltimore and Bishop John Lancaster Spalding of Peoria, Illinois, were her uncles from two different generations. Because of these connections, Isabel was the first sister in the order allowed to assume the name of their foundress, Mother Catherine Spalding, a cousin of Archbishop Spalding. As Sister Catherine Spalding, Isabel immediately fell into the busyness of religious life. Heeding an older nun's advice that "it's better to wear out than to rust out," over the next quar-ter of a century Isabel served the college as registrar, treasurer, dean, financial-aid advisor, director of admissions, and alumnae and public-relations director.2 She recalled that all these skills, and many others as well, were learned "on the.job.''3 During these years, by her own account, she "worked with and dealt with all kinds of people in all kinds of situations--young and old, reli-gious and lay, foreigners and American, black, white, yellow, and July-August 1999 Gollar ¯ /It Home by the Sea red, rich and poor, socially elite and simple, professionals, etc.''4 Into the 1960s she served, in effect, as president of the college even though she did not hold the title. As tireless service to others began to take its toll on Isabel, she listened intently to the admonitions of her neighbor, the Trappist monk Thomas Merton of Gethsemani, which is located just a few miles from Nazareth. "We have to learn to commune with our-selves," he explained, "before we can communicate with other men [and women] and with God.''s At the same time, however, Merton insisted that we become our true selves only through identification with God as the reason and fulfillment of our exis-tence. This identification emerged out of what Merton called "active contemplation."6 Like countless other religious women at this time, Isabel had become highly professional; to use Merton's terminology, she gained her identity primarily through the actions of her external or false self. She soon came to realize, as Merton had written, that there are "times when in order to keep ourselves in existence at all we simply have to sit back for a while and do nothing.''7 As did many though certainly not all religious, Isabel wel-comed the directives of the Second Vatican Council (1961-1965), which called not only for adaptation to the times; but also for fundamental renewal in the religious life. The Decree on the Appropriate Renewal of the Religious Life (Perfectae caritatis) indi-cated that religious should be thoroughly prepared for their min-istry and also be afforded the opportunity and time for ongoing spiritual, doctrinal, and professional development. Such growth must include a "continuous return to the sources of all Christian life," including Scripture and the Eucharist. As Merton had already argued~ this decree likewise maintained that religious communi-ties should make a genuine commitment not only to apostolic love, but also to contemplation aimed at an "intimate union" with Jesus Christ.8 In response to this conciliar exhortation, theologian Bernard Hiiring CSSR suggested that female orders set aside specific places at each convent that would be devoted to prayer. He had been inspired by Isaiah 56:7: "I will make them joyful in my house of prayer." On 12 March 1967 Marie Goldstein RSHM and Ruth Caspar OP convened a spontaneous workshop at Notre Dame University in order to discuss the feasibility of establishing houses of prayer. Several other sisters, two priests, and one layman Review for Religious attended. The group suggested that these houses should seek to balance the pervasive "thrust towards hyperactivism" with "a cor-responding thrust towards radical prayer." Each house should become a center for the study of mysticism and ascetic theology, including the practice of Yoga and Zen. The spirit of poverty and simplicity should reign, with the houses providing a place for divine energy and peace as well as psychological serenity. With these aims, houses of prayer could constitute, the group said, "one of the greatest hopes for an authentic understanding of church renewal." In the September 1967 issue of Review for Religious, the group published under H~iring's name a report on their meet-ing. H~iring had not attended the gathering at Notre Dame, though he was supportive of the proceedings. His name certainly added weight to the report.9 A New Apostolate Thomas Merton's death at Bangkok on 10 December 1968 accelerated Isabel's own movement away from the convent into a house of prayer. Almost exactly one year earlier, Isabel's mother had passed away. With a heavy heart Isabel attended Merton's funeral in Kentucky, then~reevaluated the course of her own life. After twenty-three years of service to the college, Isabel concluded that she had given all she wan~ed to give to the field of'education. Following the directives of Merton, she asked her community for time to pray. In her late forties, she was overworked and, as she said, was "tired." She knew that the college was going to close anyway, but.also sensed a growing need to care for her own spirit. Completely of her own accord she resigned from the position at Nazareth College in Januai'y 1969. The school closed two years later. ~0 From January to June she lived with a group of Sisters of Charity of Nazareth at the Cardinal Cushing Hospital in Brockton, Massachusetts, where, besides praying, she studied what some were calling HOPE, which stood for House of Prayer Experience. At the end of this time she spent seven weeks in a House of Prayer program sponsored by the Sisters of the Immaculate Heart of Mary in Monroe, Michigan. Under the direction of Margaret Brennan and Ann Chester, the IHM sisters had taken the lead in this move-ment. The seven-week program, called HOPE '69, terminated with a retreat under Bernard H~iring. He considered his presence at July-Augv~st 1999 Gollar ¯ At Home by the Sea the end to be providential. After the 136 participants had been living in fourteen different locations for seven weeks, H~iring cel-ebrated the fact that these women had brought to life houses of prayer on their own. During the concluding retreat, one woman suggested that a priest should h'ave been part of each house. To this, H~iring emphatically answered: No-o-o. You are too prone to rely on a priest. This House of Prayer is your charism. Use your own ingenuity to develop it. The best way to produce something new is to trust the charism of those involved, as they are open to the Spirit and to one another. The Holy Spirit does not work through inflexible people.'ll Some men did get involved in the movement, certainly~contributed excellent work, and provided important insights. Ann Chester nonetheless contended "that the leadership in the movement and the main development have been the work of women religious."12 After the experience in Monroe, Isabel ct)nvinced the' Sisters of Charity of Nazareth to offer their support. The 1969 chapter commissioned her to introduce, over six months beginning in September, the House of Prayer Movement to all 110 communi-ties in the order. She stirred up great interest and then, from February to June 1970, while residing back at St. Joseph's Infirmary in Louisville, continued extensive planning. That sum-mer she coordinated the running of~ fourteen houses of. prayer open to various religious communities in the Archdiocese of Louisville. In September 1970 she accepted a two-year grant from the Center for Spiritual Studies at Mount Saviour Benedictine Monastery in Elmira, New York, to assist Brother David Steindl- Rast in the House of Prayer Movement. She lived at the monastery for three months. Gloucester During this time Isabel and Brother David searched for a suit-able place0.for another house of prayer that might s.erve a range of active orders beyond the Sisters of Charity. Since 1957 'the Jesuits had offered high school retreats for boys at Gonzaga, a revamped turn-of-the-century stone mansion that overlooked Brace Cove and the Atlantic Ocean at Eastern Point: in Gloucester, Massachusetts. Next to the retreat house Isabel and Brother David spied a five-bedroom servants' outbuilding that had stood virtually Review for Religious unused for many years. In December 1970 they secured permission from the Jesuits to rent this space for a house of prayer. Isabel and Brother David invited two religious women not of the Sisters of Charity, a Catholic layman, and a Jewish expert in Hatha Yoga, Ravi Baumann, to be a part of the first core group. Over the next few months this team gradually established prayerful routines, while they also cleaned and rearranged the house. Then in late May 1971 Isabel bade adieu to Brother David and the initial core team, which by this time not only had readied the place for its first real guests, but also had begun to discuss what the permanent thrust of the house should be. They had agreed that the door would be open to anyone who wished to come anytime throughout the year, though special emphasis would be placed on the summer, when presum-ably more people could get away from their jobs. Individuals who could stay for up to a year might be asked to become part of new core teams that would take special responsibility for run-ning the house. No 'set fees were charged, though guests would be invited to make donations to help cover operating expenses. In the summer of 1971, for the first time at Gloucester, Isabel sponsored two five-week summer experiences. Seven sisters from at least four different orders con-stituted the first group; several religious men joined other sisters during the second session. They came from all over North America. After this time Isabel decided upon the four essential aspects of her house: simplicity, silence, prayer, and hospitality. Isabel decided upon the four essential aspects of her house: simplicity, silence, prayer, and hospitality. Essential Aspects of the House of Prayer Simplicity was apparent in the furnishing and the free atmo-sphere. The house had no frills, no bedspreads, and no curtains other than fishnet draped across curtain rods. Lobster traps served as tables, while carpet samples donated by a local store decorated the floors of the upstairg hallway and chapel. Since many of the guests who would visit over the next fifteen years left incredibly busy schedules to come to Gloucester, Isabel tried her best to ~u~-August1999 Gollar * At Home by the Sea uncomplicate things for them. "Of intent purpose," she once explained, "not much 'busyness' or 'business' goes on here.''~3 Freed from their jobs and left without much to do, many guests eventually discovered new freedom. Sisters, brothers, priests, and an increasing number of laypersons often found their inner selves again at Gloucester. One woman wrote, "For the first time in my life, I feel free--free to be me.''~4 The simplicity of Gloucester encouraged persons to uncover their true selves in an environ-ment that sanctioned doing nothing. Beyond the simple environment, for Isabel the key to the House of Prayer was the pervasiveness of what she called "life-giv-ing silence." ~s This was not, as a core member once explained, a matter of waiting for what was going to happen next, but rather "a happening in itself."'6 Such silence was rarely found in bustling convents, even though in Isabel's mind silence constituted every-one's "birthright." Conversation at the House of Prayer was lim-ited to the noon meal, while TVs and typewriters were nowhere to be found. One telephone was available, though out of sight in a closet underneath the main stairwell. "If you're going to talk to God," Isabel insisted, "then it's easier when you're not talking to someone else at the same time." ~v The house provided quiet space and time for theological reflection and prayerful discernment, so that visitors might, in Isabel's words, "look at and attempt to answer the questions we all are asking ourselves.''~8 Silence at Gloucester effectively b~came a means to communication both with yourself and with others. One priest, for example, while at the House of Prayer faced for the first time what he called his "shat-tered self." Out on the rocks he discovered "that I was deeply afraid of death and very angry at a 'god' who took my parents in the prime of their lives." He voiced this anger, then in faith began to see that death was not the end he had so desperately feared?9 Other guests often emerged out of their silence, needing to talk to Isabel, and she gladly lent her ear. The group conversations at the noon meal were especially enriching. The Eastern Point House of Prayer never had a name, though, after reading Trina Paulus's Hope for the Flowers,. Isabel once considered calling the place the "Cocoon House.'! Many visitors left Gloucester like beautiful butterflies, reinvigorated and sometimes transformed. Temporary retreat from life's incessant demands encouraged more spirit-filled worldly work.2° In a simple and silent environment, the Eastern Point House Review for Religious of Prayer became, in Isabel's words, primarily "a community of praying people who live in praise of the Lord all day, every day.''2~ In contrast to the complicated, impersonal rote prayers of the con-vent, Isabel encouraged simple encounters with God. Brother David had helped her distinguish between the "prayers" that often get in the way of prayer, and "prayer" as the "total confrontation of the human heart with God.''22 During her months of prepara-tion, Isabel had searched the Hebrew and Christian Scriptures for every name that could be attributed to Jesus and then arranged these titles with a Hare Krishna chant used by Eastern yogis. At Gloucester, with the gong of a melodious bowl, Isabel called guests to gather in the chapel to greet the sunrise, bless the water, and invite God into their hearts with the chanting of this Jesus prayer. This ritual was repeated at noon and often at compline around the living-room fireplace. Each session of prayer ended with the chant "Om shanti," a cry for peace. One core member spoke for many others when she explained that, before her year at Gloucester, prayer "was something I had to do and did, but it seemed never to mean much." After her visit the Jesus prayer became a vital part of her life.23 Many religious traditions met at Gloucester. A small menorah burned in the chapel during Hanukkah, while yoga was adapted to Christianity in order to enrich experiences of prayer. Isabel explained that yoga could be practiced by anyone regardless of his or her faith, for yoga simply encourages relaxation and emotional integration. At this time a Congregational minister and frequent visitor to the House of Prayer, R. Cameron Borton from nearby Rockport, Massachusetts, was happy to note that, while many young persons were leaving Christianity in pursuit of Eastern reli-gions, the House of Prayer demonstrated a way in which both tra-ditions could be integrated. Catholic liturgies were celebrated on most afternoons; these liturgies were, in Isabel's words. "really different.''24 A small group of participants gathered on pillows around a squared piece of drift-wood used as the altar. Gifts from~the sea, as well as a portrait of Robert Kennedy, decorated the walls. The celebrant, wearing only minimal vestments, encouraged everyone to participate especially in the shared homilies. Openly expressing individual concerns kept participants in touch with the larger world community. During these services Reverend Borton witnessed what he called "the Catholic Church in a way free from the overpowering structures, July-August 1999 Gollar ¯ At Home by the Sea massive institudonalism, and impersonalism I had come to associate with the Catholic Church." He saw the House of Prayer as "a very crucial ecumenical bridge for these reasons.''2s To foster reconciliation within the Catholic community, Isabel still insisted that the Eucharist be available for perpetual adoration. For the alarming number of Catholics who had grown alienated from the church during or after the Second Vatican Council, the Eastern Point House of Prayer was a safe place to come. Broken individuals, as well as those simply searching for something more, came to Gloucester. Often, in the chapel before the Eucharist, new direction was found among sisters who might otherwise have lost their vocation, lay people whose only thread of contact with the church was provided at the House of Prayer, and priests in search of the contemplative roots of their ministry. Everyone was welcome at Gloucester. Rooted in Isaiah 55, -Ish_.bel extended her hospitality: "Oh, come to the water, all you who are thirsty; though you have no money, come!. Listen, lis-ten to me, and you will have good things to eat and rich food to enjoy. Pay attention, come to me; listen, and your soul will live." A wide range of persons visited the House of Prayer, including, according to Isabel's ~ecollection, "blacks, Jews, orientals, hus-bands and wives, [the divorced, widowed, and alcoholic], children, married deacons, ministers (both men and women), priests, reli-gious, [seminarians, Pax Christi groups, and Catholic Worker peo-ple].'' 26 As one outsider observed, coming to Eastern Point seemed easy--it was the leaving that was hard.27 Most visitors agreed with one woman who remarked that at Gloucester "I was home.''2~ Wider Significance , With this spirit of simplicity, silence, prayer, and hospitality, the Eastdrn Point House of Prayer quickly became known all .around the country. Brother David had gone on to inspire many other houses of prayer, yet still acclaimed Gloucester as "one of the most successful realizations of the House of Prayer idea.''29 Like most observers, Brother D~vid attributed much of the success of Eastern Point to Isabel's own unique gifts. She was able to inspire many persons who had ~received their "basic training" at Gloucester to start other houses of prayer across the United States and in Canada, Chile, and Ireland as well. Though the House of Prayer Movement lost some steam by the early 1980s, with many houses Review for Relig'ious closing or changing focus, Isabel reported to the Jesuits that over the years very little had changed at Gloucester. She had always been able to maintain the original purpose of the house. The House of Prayer breathed new life into the Jesuit Retreat House next door and also supported other communities like the Wellspring House, started in Gloucester in 1981 by several persons including lay theologian Rosemary Haughton. Occasionally Wellspring did not have enough room to put up some homeless men. Wellspring's director, Nancy Schworer, asked Isabel to help out; Despite her suspi-cion that the Jesuits would not approve, Isabel told Schworer to bring them over, but to cut her lights when she pulled up to the House of Prayer. "I did," Schworer said.3° The Jesuits still grew suspicious of Isabel. Over the years the Jesuits periodically challenged Isabel's use of the property, but despite some battles her days at Eastern Point remained vibrant until she was diag-nosed with terminal cancer in 1985. That summer her family brought her back to Kentucky, to the Nazareth Home in Louisville, where she spent her last days. Once the Jesuits realized she would never return to Gloucester, they began to reno-vate the House of Prayer, eventually mak-ing it an extension of the retreat house, which is what it remains to this day. The Jesuits defended this readaptation, explaining that no one could replace Isabel. Still, the decision to close the House of Prayer must have been linked to periodic suspicions regarding the creative community that existed on their property but was effectively out of their control. Because of its radical openness to God, the House of Prayer invited renewal in ways that undoubt-edly seemed threatening to certain entrenched church str~ctures. Isabel passed away on Wednesday, 15 January 1986. Order was restored at Gloucester, but a certain creativity was lost. In his 1977 novel, Illusions, Richard Bach tells of a creature that dared to let go of the twigs and rocks on the river bottom to which all other creatures previously had clung. The current lifted him free. Thomas Merton, Bernard H~ring, David Steindl-Rast, and the fathers of the Second Vatican Council called for change, To foster reconciliation within the Catholic community, Isabel insisted that the Eucharist be available for perpetual adoration. July-August 1999 Gollar ¯ At Home by the Sea but people in houses of prayer, especially women like Isabel Green, realized the anticipated renewal. Many guests let go of their busy-ness, put behind the patriarchal structures of the past, and tran-scended traditional Catholic boundaries in search of deeper knowledge of themselves. Visitors to houses of prayer replaced detached, regulated prayers with intimate encounters with God, and with all of creation too, especially those who were struggling for personal and social integrity. In. so doing these guests discov-ered new possibilities for their ministries. Like Richard, Bach's courageous river creature, Isabel Green sounded the good news of the Second Vatican Council when, in the silence of the. Eastern Point House of Prayer, she announced: "The [water] delights to lift us free, if only we dare let go.''3~ Notes ~ Richard Bach, Jonathan Livingston Seagull, A Story (New York: Macmillan, 1970), p. 46. 2 Isabel Green papers (hereafter IGP), Isabel Green to Katie Pumam, 10 February 1948, Nazareth, Kentucky. Isabel Green is the aunt of the author of this article; he inherited her papers. 3 IGP, Talk to Jesuits, 7 February 1983 (hereafter Talk), p. 1. 4 IGP, 1974 Resum~ for Brian Duffy SJ, p. 1. 5 Thomas Merton, No Man Is an Island (New York: Harcourt, Brace, and World, 1955), p. 120. 6 Thomas Merton, Woods, Shore, Desert: A Notebook, May 1960 (Santa Fe: Museum of New Mexico Press, 1982), 6 May, p. 10. 7 Thomas Merton, No Man lsan Island, p. 122. 8 Decree on the Appropriate Renewal of the Religious Life (Perfectae caritatis), §§2 and 8. 9 Bernard H~iring, "A Contemplative House: Notes from a Discussion Held at Notre Dame," Review for Religious 26, no. 5 (September 1967): 772; and H~iring, Acting on the Word: The Challenge to Religious Communities in an Age of Renewal (New York: Farrar, Straus, and Giroux, 1968), p. 204. H~ring's book reprinted part of the article and added a few new insights. 10 IGP, Talk, p. 1. " Quoted in Ann Chester, My Journey in the House of Prayer (Monroe, Michigan: Pathways Press, 1991), p. 42. ~2 Chester, MyJourney~ p. 16. ~3 IGP, Open letter of solicitation for "testimonials," by Isabel Green SCN, November 1973, Gloucester, Massachusetts. Review for Religious ~4 IGP, Ann to Isabel Green SCN, 22 January 1975, no place. ~3 IGP, General Statement by Isabel Green SCN directed to Sisters of Charity of Nazareth, 26 February 1984 (hereafter General Statement). ~6 IGP, Michael van der Peer SCJ to Isabel Green SCN, 7 January 1975, Milwaukee, Wisconsin. ~7 Quoted in Gloucester Community News, "Nuns Rise at Dawn for Daily Yoga," 21 November 1975. ~8 IGP, General Statement. 19 IGP, Sister Darlene Kern to Isabel Green SCN, 3 January 1975, St. Pius X Convent, Billings, Montana. 20 IGP, Michael Guimon OSM to Isabel Green SCN, 20 January 1975, Detroit, Michigan. 2~ IGP, Janet L. SSJ to Isabel Green SCN, 11 January 1975, Providence, Rhode Island. 22 IGP, Janine to Isabel Green SCN, undated (c. 1 January 1975). 23 Isabel Green, "Eastern Shoreside House of Prayer," SCNews (April 1973), p. 4; Tina Paulus, Hope for the Flowers (New York: Paulist Press, 1972). 24 IGP, Talk, p. 4 zs Steindl-Rast, "Prayer in the Twenty-first Century," Audiotape by Credence Cassettes, AA2566, 1992. 26 IGP, Jean Kilvin to Isabel Green SCN, 2 February 1975, Halifax, Nova Scotia. 27 IGP, Talk, p. 8. 2.8 IGP, Reverend R. Camer~)n Borton to Isabel Green SCN, 20 January 1975, Rockport, Massachusetts. 29 IGP, Talk, p. 9. Some well-known theologians including Avery Dulles visited the Eastern Point House of Prayer. 30 "At Home by the Sea: Intercommunity Prayer, Often Interfaith Too," Crux of Prayer, February 1976. 3~ IGP, Sheila Ford SCN to Isabel GreenSCN, January 1975, Eastern Point House of Prayer, Gloucester. 32 IGP, David Steindl-Ra~t OSB to Isabel G~'een SCN, 5 January 1975, West Tremont, Maine. 33 Phone interview with Nancy Schworer, 3 March 1998. 34 Richard Bach, Illusions: The Adventures of a Reluctant Messiah (New York: Dell Publishing Co., 1977), p. 17. 57uly-August 1999 consecrated lile DENNIS J. BILLY Vita Consecrata and the Anthropology of the Vows In Vita consecrata (1996), his postsynodal apostolic exhor-tatioff on the consecrated life, Pope John Paul II writes of "the profound anthropological significance of the coun-sels" (§87). He does so while treating the prophetic stance of the consecrated life before some of the difficult chal-lenges facing the church today. This explicit statement of the intricate connection between the theology of the counsels and the character of human existence makes the phrase one of the most important in the entire docu-ment. In it the pope bids us to note not only how the vows relate to our self-understanding, but also how, through them, human understanding itself can be transz formed. My purpose in this essay is to draw out some of the implications of this key anthropological statement. The Right Question What we think about the vows and how we live them tells us something about how we view ourselves and the world we live in. This has always been the case, even long ago in the church's .past when philosophical and theological justifications of the counsels thrived that now seem somewhat dubious and even embarrassing. At one Dennis J. Billy CSSR, a frequent contributor, writes again from Rome, where his address is Accademia Alfonsiana; C.P. 2458; 00100 Roma, Italy. Review for Religio us time, for example, the counsels were seen as a way of rising above the material dimension of human existence and escaping the bonds that the physical world placed on us--including our own sexuality. Lives of perfect chastity, poverty, and obedience were thought to lead religious to a higher plane of existence where they could over-come'bodily passions and be free of attachments to family, pos-sessions, and self-will. Such a conception of the counsels was supported by an ethi-cal dualism in the church's understanding of human existence that manifested itself in a deep distrust of the body and bodily pas-sions. This deep-seated suspicion predated but was galvanized by Augustine's doctrine of original sin, which affirmed its orthodoxy, on the one hand, by condemning the Gnostic equation of matter with evil and Gnostic ascetic rigor and, on the other, by main-taining a close association between sin and sexual intercourse. Traces of this pessimistic estimation of the body and bodily passion (what Augustine called "concupiscence") have filtered through the church's historical memory and continue to exert a subtle influence on our reception and understanding of the counsels. This is so even though many of the anthropological assumptions that presently guide our theological understanding of the vows (and of the doctrine of original sin) are decidedly different. We lack the space to go into any of these assumptions in detail. My point, however, is very simple. In the church's past, every the-ology of the counsels has made certain anthropological assump-tions. The more we are aware of them, the better we can examine them and discern whether they are appropriate expressions of our own self-understanding. The counsels have had and will always have a deep anthropological significance. The question we need to pose is: Which anthropology and what significance? We need to ask these questions today. Vita Consecrata In his apostolic exhortation, the pope describes the anthro-pological significance of the vows in this way: The decision to follow the counsels, far from involving an impoverishment o~ truly human values, leads instead to their transformation. The evangelical counsels should not be considered as a denial of the values inherent in sexual° ity, in the legitimate desire to possess material goods or July-August 1999 Billy * Vita Consecrata and the Anthropology of the Vows to make decisions for oneself. Insofar as these inclinations are based on nature, they are good in themselves. Human beings, however, weakened as they are by original sin, run the risk of acting on them in a way which transgresses the moral norms. The profession of chastity, poverty, and obe-dience is a warning not to underestimate the wound of original sin and, while affirming the value of created goods, it relativizes them by pointing to God as the absolute good. Thus, while those who follow the evangelical counsels seek holiness for themselves, they propose, so to speak, a spir-itual "therapy" for humanity, because they reject the idol-atry of anything created and in a certain way they make visible the living God. The consecrated life, especially in difficult times, is a blessing for human life and for the life of the church. (§87) In this passage John Paul affirms the fundamental goodness of human sexuality, material possessions, and human freedom. At the same time he recognizes the capacity each of us has by reason of our weakened state to abuse these basic human goods and even to idolize them. VChat the evangelical counsels do.is "cut them down to size" by referring them to God, the absolute good of human life, and thus diminishing the exaggerated worth we may be tempted to place in them. This process offers humanity a "spiritual therapy" which, through the operation of grace, promises to heal its wounds and bring about the transformation of all human values. Unfortunately, the pope does not go into detail about how this treatment or ther-apy might function. Nor does he tell us the extent to which this rel-ativizing process takes place. By invoking God as the absolute good to which the counsels point, he simply reminds us that human existence is not an end in itself, but is actually oriented beyond itself. It is precisely by looking beyond itself that humanity is able to discover its truest, deepest meaning. In this presentation of the counsels, the pope affirms (1) the fundamental goodness of all creation, (2) the weakness (and not total corruption) of human nature due to original sin, (3) the abso-lute goodness of God, who alone is worthy of our praise and ado-ration, (4) the eschatological orientation of the vows, which relativize human existence by pointing beyond it and by empha-sizing its inherent creaturely status, and (5) the specific anthro-pological orientation of the vows by virtue of their therapeutic (that is, healing) and transformative (that is, elevating) effect on Review for Religious people's lives. Each of these affirmations is both theological and anthropological in orientation. Together they draw the parame-ters within which the counsels are to be understood and assimilated in our lives. Together they remind us that we are wounded crea-tures capable of being healed and elevated by the grace of a truly plentiful redemption. Within this context the pope speaks about three major chal-lenges facing the church today and how the consecrated life has a prophetic role to play in responding to each of them. The first challenge is "that of a hedonistic culture which separates sexuality from all objective norms, often treating it as a mere diversion and a consumer good and, with the complicity of the means of social communication, justifying a kind of idolatry of the sexual instinct" (§88). Consecrated persons, he states, respond to such values by showing through their lives of chastity that it is possible "to love God with all one's heart, putting him above every other love, and thus to love every creature with the freedom of God" (§88). The second challenge is "that of a materialism which cravespos-sessions, heedless of the needs and sufferings of the weakest, and lacking any concern for the balance of natural resources" (§89). Here again, consecrated persons respond by a life of evangelical poverty, which attests "that God is the true wealth of the human heart" and which "forcefully challenges the idolatry of money, making a prophetic appeal as it were to society, which in so many parts of the developed world risks losing the sense of proportion and the very meaning of things" (§90). The third challenge "comes from those notions of freedom which separate this fundamental human good from its essential relationship to the truth and to moral norms" (§91). To this, con-secrated persons respond th.rough a life which "reproposes the obedience of Christ to the Father and., testifies that there is no contradiction between obedience and freedom" (§91). Consecrated per-sons, in other words, respond to the challenges facing the church in today's world through lives dedicated to the evangelical coun-sels. They do so not alone, but through life in community. This is especially important, since community is "the particular sign, before church and society, of the bond which comes from the same call and the common desire--notwithstanding differences of race and origin, language and culture--to be obedient to that call" (§92). Life in community is nbt only an aid to living the counsels, but also a sign of that toward which both church and July-August 1999 Billy ¯ Vita Consecrata and the Anthropology of the Vows society are tending. It forges the vows into an eschatological sign of the kingdom that is, at one and the same time, already here and yet to come. Further Integration Although the pope provides many fine insights into the anthro-pological dimensions of the consecrated life and the prophetic response it makes to the challenges facing the church today, I can-not help feeling that even further development of his fundamen-tal insights is possible and even necessary for a more thorough understanding of the vows. I would see this development taking place in five basic anthropological dimensions of human existence: the physical, the emotional, the mental, the spiritual, and the social. The Physical. The counsels make sense only if they have a con-crete, physical expression in the world. If they do not, then con-secrated persons need to ask themselves if they are only pretending to lead lives of chastity, poverty, and obedience. It is very easy to talk about the counsels. It is much more difficult to live them and to insure that they have repercussions in the concrete circum-stances of one's life. I am not going into what these concrete expressions might be. They are probably clearer for some counsels (chastity) than others (poverty and obedience)--although not nec-essarily. My point is that we need to take the physical, bodily expressions of the vows seriously. Consecrated persons are called to be chaste, to be poor, to be obedient; and this should be obvi-ous to other people by the lives we lead. We need to be careful not to fall into the trap of self-deception. It is easy for us to ratio-nalize the compromises we make with the counsels. If we are not careful, we can end up being chaste, poor, and obedient in name only. We are called to much more than that. The Emotional. The physical expression of the counsels, how-ever, would be cold and void of meaning if our hearts were not in it. The emotional side of human existence is very complex and, to many, extremely threatening. It too needs to be integrated in a life dedicated to the counsels. If it is not, then there is a strong possibility that we will end up leading double lives, where our out-ward actions do not correspond with our deepest feelings and emo-tions. Integrating our emotions is a lifelong process. One of the mistakes that institutes of consecrated life have made in the past and which, sad to say, some continue to make is to repress or (per- Review for Religious haps worse) completely ignore this dimension of human existence. Like others, consecrated persons need to be taught how to deal with their emotions--those which help them deepen their com-mitment, as well as those which could weaken it--and integrate them into their life commitments. If they are not taught this, they run the risk of just going through the motions or perhaps not even bothering with them. Consecrated persons who have not learned how to integrate their emotions with the rest of their lives are usually very unhappy people who do a good job of making other people unhappy. They can be difficult to get along with in community. The Intellectual. It is important also that we reflect on the counsels regularly--both individually and as a group. Consecrated persons need to keep abreast of the latest developments in the psychological and social sciences with a view to understand-ing more profoundly their own charism within the church. The theology of the counsels has undergone a great deal of change down through the years, especially since the end of the Second Vatican Council. It shall continue to change. If we fail to reflect upon the meaning the counsels have for us, if we fail to read what theologians and spiritual writers are saying about them, if we fail to talk about them among ourselves, then we run the risk of isolating our vowed commitments from the rest of life. When this happens, we can easily get stuck in old patterns of expression that do not help us meet the challenges of the day. Consecrated persons need to be creative in the way they give witness in the world through the counsels. Theological reading, reflection, and conversation are ways of insuring that such ideas will come to us and find expression in our lives and ministry. It is a mistake to think, for example, that religious learn everything they need to know about the vows during the novitiate. In these matters there needs to be lifelong growth; the intellectual component of that growth should not be overlooked. The Spiritual. Consecrated persons also need to be still and let their spirits yearn for God. It is in the deepest dimension of the self that the Spirit of God communes with consecrated persons' own spirits; it is there that they can find strength for living their Consecrated persons need to be creative in the way they give witness in the world through the counsels. ~uly-August 1999 Billy ¯ Vita Consecrata and the Anthropology of the Vows We are social beings by nature. We become who we are called to be through our interaction with others. vowed life. By professing the evangelical counsels, consecrated per-sons seek to follow in the footsteps of Jesus. This life of imitation is not meant to be a cold, external effort.'We are much too weak for that. Rather, it involves an intimate relationship with the Spirit of Jesus, which propels us to live the way he did and to do so with all our heart, mind, soul, and strength. For this to happen, conse-crated people need to be men and women of contemplation. Surely there are many forms of prayer; both as individuals and as communities, we favor certain ones. Among these forms we should not forget the contemplative dimension of our lives. On the contrary, we should give it priority of place. If we do not allow ourselves to be still and to listen, if we do not know how to allow our spirits to yearn, to groan, to breathe, then we are overlooking in our prayer a tremendous help in living the counsels. It is through contemplation that we gradually tame, and integrate into the rest of our lives, the deep, inordi-nate passions that affect us by reason of our weakened state. Through contemplation our spirits gradually become chaste, poor, and obedient to the movements of the Holy Spirit in our lives. Without it, it will become all the more difficult for us to live "in the Spirit" and to see how our vows fit into such a life. The Social. We live the vows individually, but also in community. Consecrated persons cannot go it alone. They need the support of others to help them along. They should be encouraged to have close, intimate friends with whom they feel free and secure enough to share their problems and difficulties. They also need the support of a wider circle of friends and acquaintances. Most of all, they need community. We are social beings by nature. We learn about ourselves and we become who we are called to be through our interaction with others. It is through our interaction with others that we learn the meaning of the counsels and receive help to live them. Consecrated persons are oriented toward community life because the counsels themselves are rooted in a communal under-standing of human existence. If we overlook the social dimensions of our lives as consecrated persons, it is almost certain that we will be overlooking in our lives some aspect of what it means to be chaste, poor, and obedient. Living the counsels and living in com-munity are closely tied. This holds true even for the hermit, who Review for Religious lives alone, but whose life and actions lie hidden in the contem-plative heart of the church. These dimensions are important for living the counsels. That is not to say, however, that they will be understood and incorpo-rated in the same degree in every life dedicated to living them. Differences in personality, family background, and cultural prove-nance all come into play, as do such other factors as level of edu-cation, religious training, and long-standing community traditions. The goal for consecrated persons should be to try to integrate all of these elements into their lives, adverting to them and giving them appropriate expression. To overlook some of them or, worse, simply to refuse to take them into account reveals a severe defi-ciency in living the life of the counsels. Counsels and Challenges All of this helps us to view John Paul's emphasis on the anthro-pological dimensions of the counsels and the challenges facing the church today in a slightly different light. For one thing, it helps us to see the challenge beneath the challenges that face consecrated persons in the church today. The counsels must penetrate every part of our lives, not simply those we find most convenient or accommodating to our needs. We will not be able to give a true prophetic response to the hedonism, materialism, and individual-ism in the world today if we exclude the counsels from any of the dimensions I have mentioned--the physical, the emotional, the intellectual, the spiritual, and the social. If we do, we compart-mentalize the counsels, allowing them to take shape in one or more areas of our lives, but not in all of them. When this hap-pens, we wind up with only a halfhearted commitment to the life of chastity, poverty, and obedience. The result is a diminution of our prophetic call. People will refuse to take us seriously because we do not take ourselves seriously. They will only half-believe the words we say, because they will be convinced that we only half-believe them ourselves. John Paul's reflection on the anthropological significance of the counsels can be applied in a reflective and consistent manner to each of these five dimensions. When this is done, an even deeper sense of the anthropological (ignificance of the counsels results. The goodness of creation, foi" example, extends not only to our physical well-being but to the emotional, the intellectual, the spir- July-August 1999 Billy ¯ Vita Consecrata and the Anthropology of the Vows itual, and the social as well. All of these dimensions, though they are weakened by the results of humanity's primordial fall and seem insignificant in comparison with God the Absolute Good, never-theless have an eschatological significance and hold promise of being both healed and elevated by God's plentiful redeeming grace. It is in these contexts that the counsels deepen our understand-ing of human existence and help us see the whole of life as radically dependent on God. This is what consecrated persons give witness to, live their lives for, and die for. Tidal Wave - Papua New Guinea 7 July 1998 Deadly as a cobra, hooded wide The tidal wave lifts ten meters And sweeps across the Bay Swallowing tall pandanus palms, Crossed timbers of the villages, Once the necklace of the North. Midst the flotsam and jetsam A woman, one foot torn away, grasps a tree top And suddenly gives birth. A scream. And a small brown babe Is lifted above the swirl. "Oh God[ Where are You?" and the wood replies: "He has known the waves of sin His feet were spiked with pain And He, too, died upon a tree." Mary O'Neil RSM Review for Religious NIHAL ABEYASINGHA Authority among Religious in South Asia T[superior general of a male international religious con-gation, after visiting several units of the insftute in South Asia, said he found it difficult to understand the defiance of author-ity and the backbiting that go on in this area. He added that his lack of understanding of this phenomenon was perhaps due to his own foreign cultural perspective. Such an observation from a man of wide experience should at least pose a question to Asian religious. Every culture functions on certain assumptions. They are sel-dom clearly articulated, but they are real and they are operative. For example, in a culture that links equality with freedom, there is a growing awareness that men have, in fact, been afforded greater freedom than women. In order to repair the imbalance, people seek to equalize the position of the sexes by using equality as their criterion. It is not difficult to generate enthusiasm in the public forum for a movement towards equality. Another culture, however, could work from a different assumption. It could consider women to be worthy of much esteem as members of society because of their special role to give birth to and nurture new life in that society. This culture would express that esteem by providing the security of a stable mar-riage and home and by linking this to a limited set of achieve-ments expected of every woman. VChat we tend to forget is that Nihal Abeyasingha CSSR wrote about an approach to refounding in our July-August 1998 issue. Hi

Issue 44.6 of the Review for Religious, November/December 1985. ; Expectations of CommUnity Inculturation A Theology of Death and Grief The Discernment of Ministry: a Process Volume 44 Number 6 Nov./Dec., 1985 REVIEW FOR RELIGIOUS (ISSN 0034-639X), published every two months, is edited in collaboration with the faculty members of the Department of Theological Studies of St. Louis University. The editorial offices are located at Room 428; 3601 Lindell Blvd., St. Louis, MO 63108-3393. REVIEW FOR RELIG|OUS is owned by the Missouri Province Educational Institute of the Society of Jesus, St. Louis, MO. © 1985 by R EVlEW FOR R ELtqtOUS~ Composed, printed and manufactured in U.S.A. Second class postage paid at St. Louis, MO. Single copies: $2.50. Subscription U.S.A. $10.00 a year: $19.00 for two years. Other countries: add $2.00 per year (postage). For subscription orders or change of address, write R EV1EW FOR RELIGtOUg P.O. Box 6070; Duluth, MN 55806. Daniel F. X. Meenan, S.J. Dolores Greeley, R.S.M. Iris Ann Ledden, S.S.N.D. Richard A. Hill, S.J. Jean Read Editor Associate Editor Review Editor Contributing Editor Assistant Editor Nov./Dec., 1985 Volume 44 Number 6 Manuscripts, books for review and correspondence with the editor should be sent to REVIEW t-'on RELIGIOUS; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108-3393. Correspondence about the department "Canonical Counsel" should be addressed to Richard A. Hill, S.J.; J.S.T.B.; 1735 LeRoy Ave.; Berkeley, CA 94709. Back issues and reprints should be ordered from REVIEW FOR RELIGIOUS; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108-3393. "Out of print" issues and articles not published as reprints are available from University Microfilms International; 300 N. Zeeb Rd.; Ann Arbor, MI 48106. Current Conceptions of Religious Formation: An Analysis Martin O'Reilly, C E C. This article by Brother O'Reilly, Formation Director for his community in Liberia and Sierra Leone was originally prepared as a position paper undertaken in connection ,with the development of a novitiate program for West Africans seeking to join his community. Brothe,r may be addressed care of the Christian Brothers; P.O. Box 297; Monrovia, Liberia. It is difficult to name what'is a~tually done in religious formation. Although the enterprise has a recognizable history dating back at least to the time of St. Benedict, when we raise the question: What are we doing when we form others to be religious? there is little consensus about the nature of the activity. A more abstract question, .such as: What is Religious IJfe? might be more easily answered. But religious formation is not an ahistorical abstraction. - It is a practical activity. Men and women enter religious communities, and other men and women are "sent" to form them. Formation, as such, does not exist, there is only what people do, and want to do, in its name. This article will consist of a brief survey.of the principle approaches to religious formation current today, anda proposed tentative defintion of formation that gives equal weight to the past, present and future dimensions of a religious community. Although theory will not provide simplistic answers to such questions as: "When do we give the habit?" it does provide a basis for ascertaining whether one's practices are consistent with one's beliefs and for understanding how new insights and differing circumstances may modify existing practices. Perennialist Conception of Religious Formation The ."perennialist" position, exemplified by much of pre-Vatican II 1101 1~02 / Review for Religious, November-Dec.ember, 1985 religious formation, is based mainly on the authoritative position of the "formator" as the person entrusted with the task of instructing others in the perennial truths of religious life. The relationship of formator and those being "formed" is in the context of master and pupils. The person who is responsible for formation is very conscious of the expectations of those in higher authority that, certain permanent truths are being taught in a didac-tic manner. The principal model of instruction is that best described as "teaching." The starting point is usually the prescribed constitutions, the life of the founder or foundress, and the history of the congregation. The theoretical motivation for both formator and those being formed is in essence the same: he or she is to teach, and the novices are to learn. Of course, it is presumed that there are other factors operating, so that the novices' personal understanding of being religious is complemented by their actual life in community. The duties of a good religious are empha-sized in various ways: by being reminded of their personal responsibility for coming to know and accept their call from God through frequent conferences; by being encouraged to be loyal to their formation group, and to be obedient at all times to those in authority. Besides regular prayer and Mass, numerous devotional exercises and retreat days ensure that a sense of piety is being fostered. It is quite natural that such an'approach to formation tends to emphasize the descriptive rather than the prescriptive elements of religious life. The value of much of its style and method is in its precision in indicating what has to be learned and understood about becoming a religious. But by the same token it is all too easy to produce a hothouse variety of religious who, vocation-wise, wither in the more temperate zones of regular and imperfect community life. Such an approach can fail to distinguish sufficiently between the precepts of the religious life and the vocational growth and development of those in formation, with the result that conformity is substituted for free response. This is not to say that the perennialist approach is altogether unsatisfac-tory. Many outstanding religious have come through such an initiation into religious life. For those who have come from devout Christian homes, such a formation style undoubtedly offers a security and an initial certainty that religious life is for them. But however beneficial such a model of formation may be for some, it can only be unrealistic in relation to those coming from a secularized background,,or who live in a situation where the Church herself is still very young. Essentialist Conception of Religious Formation The essentialist position, as represented by ReneCarpentier, holds that Current Conceptions of Religious Formation: An Analysis / 1103 the .religious life is "above all things a life, a Christian life, a life based on the Gospel and one with the Church."1 Carpentier's work in Belgiumin the 1950s convinced him that the obligations of religious life seemed to be treated as ends in themselves. There was very little Good News about the religious life~ He therefore advocated a return to the sources of religious life, viz. Christ, the Church, and the Scriptures. The biggest challenge offered by Carpentier to religious formators was for them to underpin their work with a genuine theology of religious life: ~It is not enough to show them the religious state as a life apart, closed in oh itself and "withdrawn from the world." It is to the religious life, within the Church, that our Lord's words may be applied: "You are the light of the world." We must show its relationships with .the Church and the world, and with salvation and sanctificati6n of all men. We must have recourse to a "theol6gy" of~ the religious life,2 Advocates of the essentialist approach to formation work concentrate on imparting an understanding of religious life as a living out of the ¯ "essential" Christian ideals. The emphasis placed upon providing a gcriptu-ral and theological rationale for religious life gives an intellectual flavor to formation, and casts the formator in a "lecturer" role as opposed to the perennialist "master-pupil" approach. Because essentialist formators share the belief that religious formation is largely a matter of intellectual training, the interests and needs of those in formation are of limited value for determining the nature and content of the foniiation program. While essentialism gives a needed, firm intellectual underpinning to religious formation, it is largely an adult concept, which in turn requires a certain adult ability to view reality in a holistic fashion. Many in such a formation program, however, fail to see the relevance to their own lives of courses in Scripture, theology, church history and liturgy.' The problem with this approach, as with the perennialist pathway, is that it is character-~ ized by what can be called a "pedagogy of. object" i.e., the models of learning it relies upon are almost exclusively concerned with handing on the.charism of religious life, which itself is taken as an unchanging and universally understood aim. Admittedly, the essentialist approach looks more towards the dynamic nature of the Christian life to provide the context for ~understanding the nature of the religiouS vocation, but it underplays the aspects of the "present" and "future" of society, the Church, religious life, and the persons themselves who are preparing for religious profession. Existential Conception of Religious Formation The keynote of the existential approach is basically its concern with the 804 / Review for Religious, November-December, 1985 subject io be formed in his or her actual life situation. The words which characterize this approach are sincerity, dynamic', commitment; relevance, authenticity, choice,freedom, and experience. For those who look at for-mation. in this way, the key to .human and Christian living is the continuing choice of an "authentic" way of life. lnauthenticity means taking shelter behind the routines, the trivialities and the morally undemanding patterns of everyday life. ,To be authentic means to acknowledge basic moral chal-lenges, to be open to the ambiguities and contradictions of life, and to respond to them by committing oneself afresh to the values one perceives to be at the heart of a meaningful existence. Religious life, in the existentialist sense, is viewed and understood asan expression of the life of faith, and so must find its verification in real life. If it is not to be a dead faith, it must be acted out in deeds. For the existential-ist, it is the motivation, not the forms, of religious life that differentiates the religious vocation from that of others. In practice a formator schooled .in existentialist thinking will give prom-inence to discussion methods as the way of learning, and will emphasize the importance of the differences in the life situation of each candidate in his or her personal response to the call of religious life. A greater measure of freedom will be extended in various ways to those being formed, and the view will be encouraged that both formator and those in formation are engaged in a common enterprise of discerning the personal and social significance of the vowed life. Constitutions and histories of the congrega-tion will have only a limited role in an approach such as this. They may serve as reference or guideline, but hardly as a starting point. Emphasis therefore will tend to be much more on a diversity of sources--literature, films, music and newspapers--indeed all the sources of. information encountered in ordinary.living. There will be a fundamental sense in which it is important not to be specific about particular means of being a religious, because what is being described arises from the life-situations of those concerned. Without doubt the existen.tiai approach makes being involved in reli-gious formation a very creative and personally satisfying experience. Con-cern for the giftedness and insights of those entering religious life had rarely been present in the previous history of religious formation. Sadly these insights had been largely subordinated to the immediate needs and interests of the congregation, and formation was more often than not more a training or domesticating than a forming. The existential pathway, on the contrary, asks the formator to believe that he or she is living and praying with people who are alread3; under the influence of the Holy Spirit. The chief problem ~vith this approach to formation arises from the fact Current Conceptions of Religious Formation: An Analysis / 805 that the breadth of it provides no clue as to the kinds of experiences that properly should be provided by a formation community. The implication is that., since each candidate's experience of life is unique, each one must have his or her own formation program. Faith and well-meaning, however, are insufficient to fill the vacuum created by the abandonment of a well-de-fined initiation process. It was Dewey who said that when personal fulfill-ment is severed from intellectual activity, "freedom of self-expression turns into something that might better be called 'self-exposure'.''3 Furthermore, when too much emphasis is placed on the "inner search for meaning" of those in formation, the past heritage of a religious congregation can easily be forgotten, and responsibility for 'the future ignored; hence the shared vision that binds a group together can also become lost. ° Socialization Conception of Religious Formation The title of this approach may seem odd, for there has always been a strong community basis to formation in the sense that those being formed have lived, worked and played together in preparation for the time when they would join the wider community of the congregation. Indeed one of the important prerequisites for profession was "suitability for community life." But here the .term "socialization" is being used in a special sense, that of a planned, intensive~group experience involving both professed and nonprofessed members. The rationale behind,this approach is that "what-ever happens to the individual happens to the whole group, and whatever happens to the whole group happens to the individual." Quite simply a novice or one in formation can only say "I am a religious" because we are a :religious family. Ira founding charism is most present in the lived reality of a religious community, then'it is within a community that formation must happen. "Community-centered formation" is not .the same as ''formation within a community." The former consists of a group of professed religious and prospective members open to the challenge of living and growing together; the latter is more often thannot a convenient arrangement for housing those in formation within a regular community, with perhaps one or two helping the formator in'his ministry. The difference between the two con-cepts is that with the first one the formation of new members is a community "event," whereas With the other, formation is a "territory" clearly demar-cated from the ordinary life of the community. The core group of the formative community is made up of religious who are prepared to share their own personal and collective story of faith; to witness in an open way, to the meaning of their congregation's charism; to support those in initial formation in a bro.therly manner and to pray 1106 / Review for Religious, November-December, 1985 with and for them. The neophytes in turn are invited to "come and see" the charism and mission of the group by sharing in the common life, prayer and work of the community. This "shared praxis" approach supposes less of the presence o1: the person responsible for formation as the sole authority, and more of his presence as guide~in a fraternal network of relations~ This role of the formator means that often the work of formation will remain open-ended, ¯ that is, it is not pushed through to a predetermined conclusion for the sake of a conclusion. Whilst the main emphasis, as with the existential approach, i~ experiential rather than instructional in any formal sense, the open-community situation makes it more likely that the whole aspect .of religious life is approached in a multidimensional way. Close living, with professed religious aff?rds opportunities for the experiencing of the living charism of a congregation that no "single-parent" type. of situation consisting of one formator and the formation group can possibly provide. Conversely, having new members live with professed religious can add life and vitality to the local community, and can challenge the older brethren to look anew at the values that underpin their lives. Such an approach to formation may be successful with mature candi-dates, but it can be a wholly different story with the younger or more immature types. When formation is expected to arise from the dynamic interaction of a community, things can go badly wrong if a good number of the group are incapable, either because of upbringing or inclination, of accepting their responsibility for and accountability to others~ Not to believe that there, will be a need for "tough love" at .times, and a good d~al of personal coachingof members in the art of living together as a religious family, is to assume too romantic a view of human nature. Finally, when everyone is theoretically responsible for the formation of new members, it can quickly become the practice that no one is responsible, and people are left to hope that the newer members "get the hang of religious life" in time--a sort of formation by osmosis! 12on¢lusion Whether religious formators choose to define formation as the handing on of the perennial truths of their congregations" story or.as a radical ,living of the Christian life, as an inner search for ,meaning or as an intensive group experience, they are providing only a partial description of the term "formation.'2 Conversely, if we conceive of formation as all those growth experiences, under the auspices of a religious congregation, that ~contribute to the deepening awareness of what it means to be a religious, the definition is so broad that it fails to indicate how a planned formation program Current Conceptions of Religious Formation: An Analysis / 1~07 differs from an informal spontaneous arrangement where prospective. members learn directly from living in a religious community. If a definition of initial religious formation is to convey the full meaning of the term, it should be comprehensive while, at the same time, be sufficiently specific so that its key interacting elements are clearly conveyed. Taking these considerations into account, the following tentative defini-tion of religious formation is proposed: The planned and guided learning experience of religious life with intended learning outcomes, formulated through the systematic reconstruction of knowledge and experience, under the auspices of personnel suited to the task of aiding and evaluating a candidate's continuous growth in personal, social and spiritual competence. This definition regards religious life, and the ways of becoming a reli-gious, as dynamic. The formation process must account not only for the known dimensigns of a founding charism, but also for emergent under-standings. Consequently, religious formation is not concerned merely with transmitting the cumulative tradition of a religious congregation but also with the present dimension of a religious charism in relation to the life' experience of those seeking membership. Moreover, this definition recog-nizes that the future possibilities for the development of a charismatic religious community resides with those in formation today. NOTES ~l_zfe in the Oty of God. London: Burng & Oates, 1959, p. xi. 21bid, p. xii. 3John Dewey, How We Think, rev~ ed~, Lexington, MA: D.C. Heath & Company, 1933, 'p, 278. Even Discipline Has Its Season: Thomas Merton and Formation Today Thomas M. King; S.J. Father King has done extensive study and writing on Thomas Merlon. He is an Associate Professor of Theology at Georgetown University where he resides. The mailing address is: Jesuit Community; Georgetown University; Washington. DC 20057. Before he entered the Trappist Monastery of Gethsemani, Thomas Mer-ton wrote part of a novel that concerned a young man considering the priesthood. Like Merton himself, the young man played amateur jazz and had been leading a somewhat dissipated life. He saw his present life as remote "from the kind of discipline and perfection for a priest." As the young man thought about the priesthood, it was the word discipline that occurred again and again. Discipline appealed to him. At the same time as he worked on the novel, Merton wrote an unpublished essay that compared the lay and the priestly life. The priests were considered the lucky ones: "For them, from now on, everything is definite, is settled for them." In writing The Seven Storey Mountain he told of thi.nking about the monastery before he entered it: it was seen as a place of "much discomfort and no pleasures . I used to love books and study, but God will want me to die to all of that." He told of pursuing his novitiate with such enthusiasm that he made a nuisance out of himself by urging his novice director to reduce his portion of butter and cheese to be the same as the other monks', and he wanted permission to attend all the sessions of monastic prayer. By these permissions he wanted to lose himself in common life. He wrote a vivid statement of the Cistercian life that appealed to him: When a man becomes a Cistercian, he is stripped not only of his clothes, or 808 Thomas Merton and Formation Today / 1109 part of his skin, but of his whole body and most of his spirit as well. And it is not finished ~hat first day: far from it! The whole Cistercian life is an evisceration, a gutting and a scouring of the human soul. Merton had felt drawn to the monastery when he had visited there eight months before he had entered. Then he had seen a postulant take his ~place among the novices and he observed: "The waters had closed over his head and he was submer~ged in the community." The postulant was dressed like the other monks and was lost in the "anonymity" of the choir. Merton claimed that those who stayed in the monastery were those who simply followed the Common Rule, a Rule wherein each monk was "absolutely lost, ignored." This was the ideal he was seeking in the monastic life. Merton wanted to live a life of self-sacrifice. For years he had lived according to the urgings of his appetites only to find he was a confused victim of his own "self-contradictory hungers." The nature of these hungers were evident to him in many ways; for example, he was compulsively attending movies. Yet he would no sooner be in the theater than he .would despise the stupidity of the film; but soon he would again be at the movies. In deciding which religious group he would join, he told of wanting "a Rule that was almost entirely aimed at detaching me from the world." He was pleased to describe his entry into Gethsemani as "nothing less than a civil and moral death." He soon esteemed the other monks around him, for they had abandoned "all preoccupation with themselves and their own ideas and judgments and opinions and desires," they .had put their "whole life in the hands of another" through obedience: "The greatest of the vows is obedience." The .monk was said to be significant not because of what he does. but because of what he is: a monk: The religious habit itself was said to have the grace of a sacramental. Merton exalted in his community life and saw most people outside of monasteries as hopelessly confused. When he looked at the luggage he had brought with him, he reflected that he could no longer believe in himself as a layman. These .general themes are familiar to readers of The Seven Storey Mountain, though some of the passages remain unpublished (they can be seen at the Merton Study Center in Bellarmine College, Louisville, Ky.). The picture he gave of monastic life was demanding and severe, yet the surprising thing was the number of people who found what he described had a fascinating appeal. In the ten-year period after the publication of The Seven Storey Mountain, Gethsemani received approximately two thou-sand postulants! The number seems to say something about what people were looking for in joining "religious life." Many, of course, did not stay. With the passage,of time Merton's monastic euphoria underwent 1110 / Review for Religious, November-December, 1985 considerable change. He came to fight against the anonymity he had desired. He spoke'of monks "left with a husk of outward forms and no inner vocation." Though he had idealized entering the monastery as a form of death, he would come to ask, "Does our monastic life become so artificial and contrived that itis no longer really a life?" He had judged obedience to be the great monastic virtue; but later he would object that "doing what you are told., substitutes for life itself." He was no longer enthralled by the anonymity of the choir: "The choir is the scene of much depersonaliza-tion andanguish." He protested that monastic life should not be a "total abdication .of all human worth and identity." He even claimed that the whole concept of discipline in the life of prayer did not arise until the fifteenth century! He wrote an amusing caricature of monks who believe they are better than those in the world; the world was no longer seen as simply a place of error and sin. In his early writing he had affirmed that a monk's worth was in "being a monk." But he later said that he himself did not "comfortably wear the label of monk?' He wanted to be "a non-monk even, a non-layman, a non-categorized man, a plain simple man." "My hermit life is expressly a lay life." He told of a personal policy of"not appearing as a monk, a priest, a cleric," and said with some satisfaction, "I am a tramp." His biographer, Monica Furlong, explains, "It was as if he had abandoned all interest in the persona of the monk." The change in Merton reflected a change that was general in religious life. Religious discipline generally became less evident and many religious tried to.avoid a special identity in either manners or dress. Novices were often integrated directly into communities of formed religious, and obe-dience was no longer seen as a way of inner liberation--it was just a matter of convenience or greater efficiency of organization. Most religious would say the changes had been for the better. But recently while writing several articles on Merton, I came to believe that the more relaxed monastic life that is generally found today would in no way satisfy the Merton who entered "the monastery in 1941. At the time he entered he had different needs, needs which did not last indefinitely. Yet the general relaxation was a change that he had helped bring about. Like many others who entered the religious life in the fifties, I had been inspired by Merton's enthusiastic account of religious life. I had. been less dissipated, but I felt a similar need "to get hold of myself" and work through my "self-contradictory hungers." I entered a Jesuit novitiate where discipline was strict. Devotions, times~ to sleep, to eat and to recreate were regulated by a bell with little room for individual inclinations. Clothing, haircuts, readings and friendships were allowed little opportunity to develop accord- Thomas Merton and Formation Today ing to one's own taste~ Religious life was a way of freeing one from one's own tastes. One could wonder if that is still seen as a value--yet that was a major" reason that the noviceship took so long. In those days other Jesuits were not even to visit the novitiate "lest they disedify the novices." We believed that we were following "the more perfect way." 1 think that way of living would be frustrating for me now--but that does not mean it was not what I needed then. It was. There are seasons in one's life. Recently I was assigned to spend two years working with Jesuit novices. Meals remain scheduled, but the daily order was mostly gone. Dress is casual, betamax movies are regularly shown, beer is generally available and groups go out for:pizza. It is a more ordinary kind of life than I had known as a novice--and appears much like the life of those "in the world" or the life of longtime Jesuits. But should it be so? In working with the novices I decided much of the happiness of my own novitiate was not. present, My happiness .was perhaps naive--not unlike the happiness Merton had found among the Trappists.Like Merton I, too, had to resolve some contradictory hungers and deal with a confu-sion of undigested ideas. The exterior discipline provided support for my own efforts io control immediate appetites. I would not agree today with ma.ny of the ideals that made up the "more perfect way," but it gave me a clear look at myself and something to strive for. And in striving for a difficult goal I knew satisfaction--by being unconcerned with satisfaction. I knew better my appetite for God byignoring my other appetites. .I have visited other novitiates and talked with others in formation and I do not know if what had been valuable for me is still available. In recently doing some serious study with the texts of Merton, I came to understand something about, myself. Merton had become severe in judging the struc-tures of religious life that once he had found necessary and supportive. In the 60s I and other religious went through the samechange. But now I have come to argue there are seasons in one's life. There is a time when discipline is needed and a time when it should be relaxed. And this difference gives rise to a significant difficulty when novices early in formation are integrated into communities of formed religious. Perhaps the difference of seasons can be seen in the two sets of Rules for Discernment of Spirits offered by St. Ignatius. One set is for the First Week and the other is for the Second Week. Thus, they are put in terms of a temporal sequence, in terms of seasons. In the Rules for the First Week-- and Ignatius seems to believe that many people do not pass beyond this week--one judges one's interior movements (spirits) by a somewhat demanding objective standard. One is to shape one's life according to the commandments and the Gospel ideal and, therefore, it is according to these I~1~ / Review for Religious, November-December, 1985 Rules that one accepts the interior movements that ~support the defined ideal and.rejects the movements that do not. At the .end of the First Week (inthe kingdom meditation) one makes a radical dedication of oneself to God. In this meditation one is expected to make a deliberate choice to willingly bear all poverty~ trials and humiliations for the Lord's sake. It is a frightening expectation; but it is only after one has made such a prayer, that one is to use the Rules for the Second Week. To contrast the difference between the two sets of Rules:~ in the first set one conforms oneself to an objective standard; one tries to overcome one's feelings (movements) by judging objectiVely which feelings are appropriate. Then, in the Rules for the Second Week, one listens to one's feelings (one's consolations and desolations) in 6rder to learn from them what one is to do. One learns from the feelings only after distancing oneselffrom them and only after instructing them. Thus, at different times during the Exercises, very different norms are appropriate for dealing with "feelings." Having given hundreds of directed retreats, I have sensed that Rules for the First Week are often given only brief consideration or ignored. Much of the reason is that there is considerable ambiguity about the ethical questions that once had been so clear. Yet if one has not been through a considerable discipline of moods and appetites and begins using the Rules of the Second Week, one begins taking disordered moods and trivial appetites as messages from heaven. Thereby one becomes hopelessly confused--most people "in the world" know better than to do this. Ignatius took his own moods seriously and proposed a method of listening to consolations and desola-tions- but he would use this method only after he had disciplined them. 1 have done a fair amount of spiritual direction, and with it 1 have come to believe that many directees--by no means all--need less "spiritual life" and more objective conformity to demands of the Gospel. Any professional identity (doctor, athlete, musician, and so forth) requires an extended season wherein one conforms to an objective discipline. Senior doctors can follow their "hunches," while young interns generally should not. Mozart has recently become known as a highly spontaneous composer. There is some truth in this understanding, but Mozart became that way only after following a disciplined training that was brutal in its drmands.,l do not recommend brutal training for either musicians or religious. (Though from Mozart to Merton it has .produced some good results.) But, on the other hand, it does not make sense to believe one can be agood religious simply by being one's spontaneous self from the novitiate onwards. If that were the case there would be no need for a novitiate, other than a brief period in which to school the novices in the constitutions, charism, history, and so forth. When religious are simply integrated into Thomas Merton and Formation Today / 813 regular community life, they would seem to "have it made" more readily than is possible in any other profession. And this should lead one to suspect that something is missing in whathad been known as a demanding profes-sion- one that had appealed to the desire of the young, not to have it made, but to sacrifice one's self for a cause. Because of a current and much needed emphasis on personalism and because of smaller numbers entering religious life, many religious groups now "tailor the program for individual needs." But the present article would claim that such tailoring is not simply the better thing. There is also an advantage in. having a more or less uniform program according to which the novice should be tailored to fit a new way of life. Merton felt he needed considerable tailoring. If his novice director had tailored the life according to Merton's unique personality, would his director have left him in the chaos of his hungers and even more ill-adjusted~than he was to Trappist life? I suspect Merton would have been a better monk if he had not received a special assignment to "literary" work shortly after he had entered the community. Merton wanted to be lost in anonymity, the.ano-nymity of common life. In this age of personalism is there still something that can be said .for anonymity? There are advantages in losing oneself in "common life," especially ~when it is part of formation. One identifies with a group only if one has actively striven to become part of it. Such is the only way that a sports team can develop an esprit de corps.The members do not develop a common spirit unless they have been together in a common and demanding training. Members of such a team have tailored themselves to fit together in spite of their differences--and that is the power in their bond. It is only by striving to live by something more important than personal preferences, that one can discover the power of a community bond, a bond that is not at all the same as the friendship bond. The latter is based on personal choice--it is a matter of taste; while the community bond develops when different types of people (who otherwise iriight not be drawn to one another) submit themselves to a common discipline and thereby realize they are together in something more important than their personal tastes and bigger than any of them. When Jesus was told that his family was seeking him, he respgnded that his family was composed of those who "heard the Word of God and did it." (They could be said to be following the Rules of the First Week by conforming themselves to the gi{,en Word, to an objective discipline.) They were not together simply as'a m~itter of preference or as a group of congenial people with a common interest. Can we even imagine--a tax collector and a zealot in one group! The disciples were bonded by a common discipline 1114/ Review for Religious, November-December, 1985 that united them in spite of their differences. One might also allow that within this group some friendship bonds were allowed to develop. In this age of personalism I confess that I still understand what Thomas Merton was seeking as a young monk, and I believe I was seeking some-thing similar. In short, I did not want to dedicate myself to the triviality of my own'preferences, l still know the advantage of losing oneself in an impersonal discipline and losing oneself in the anonymity of a group.And in arguing for tl~is anonymity I find support in the words of Jesus to the effect that we must first lose our self in order to find our self. This command would suggest that first there must be a season of losing, and only after that a season of finding. And the season that comes first should say something about religious formation. Sometimes conservative religious communities tell only o.f the importance of losing oneself--while liberal religious com-munities tell only of the importance of finding oneself. But the present article would argue that each has its season. Christ the Center of Our Vowed Life by Boniface Ramsey, O.P. Father Ramsey's three article's on the vows of religion are available as a single reprint: i - The Center of Religious Poverty ii - Christocentric Celibacy iii - Cruciform Obedience Price: $1.75 per copy, plus postage. Address: Review for Religious Rm 428 3601 Lindell Blvd. St. Louis, Missouri 63108 Expectations of Community Along Life's Journey Kristen Wenzel, O.S.U: Sister Kristen teaches Sociology and Women's Studies at the College of New Rochelle. She als9 does work for religious congregations as a research consultant. Her previous article in our pages was "Toward a So~iology'of Ministry in the United States~ (July/August, 1982). She resides in the Ursuline Community at 596 Minneford Avenue; City Island; New York 10464. here is no question but that our experience of community is a very important aspect of our lives. God has so,made us that we all need to feel we belong. This is also true sociologically speaking. It is true regardless of age, family upbringing, ethnic heritage, ministry or the group with whom we live. Looking back over our experiences of community is like going on a journey. When we go on a journey, what accompanies us--things or people? When we venture out, do we pref~er to go alone or with others? When we want to rest along the way, do we seek. out friends or a quiet grove alone? When we are unsure of our direction do we follow our hunches or do we ask for help? Let me ask you, where .have you experienced community along the myriad pathways of your life--at the fork in the road, at the intersection or along "the road less traveled'~ Let me explain. When I think of "the fork in the road," I think of the times when community forces me to choose between it and my ministry or between it and my preferred friendships or family. When I picture an intersection, 1 am thinking of all these important groups in my life converging and merg-ing in one place. Sometimes experiences of community seem to be taking me, a pilgrim, on a road less traveled, a road littered with obstacles. The 1t16 / Review for Religious,. November-December, 1985 road is uneven and progress is slow. Along the pathways we have walked, what have been our experiences of community? More directly, what person(s), group, or, perhaps, minis-try or activity is carrying me through life? What is community for me? Now, let us take a more analytical look at the word "community." Understanding the Word "Community" There are a variety of understandings of the term community. If you were to ask those with whom you live how they define community, one person might share with you an experience she has had of community, for example, a special liturgy with everyone in the house present; a jubilee celebration; extended time spent together over a meal; coming together with others from several configurations in similar work where talking and sharing are done in a concerned way and meaningful context. Another person might speak of the feelings that the word community evokes: for her, community is affi.rming, challenging, frustrat!ng, supportive, alienating, gratifying. Others might tell you what they wish community would be and what it has not been for them. Yet another might come back to you with the question, "What do you mean by the community? Everyone living under the same roof?. Our cluster community? The people with whom I do ministry? The diocese or province? My friends? My family? My parish?"~ This variety of responses indicates the many different ways we define community, describe our community experiences and/or set our goals regarding community life. How we define, describe or prescribe directions for community living is the foundation for building models of community. Generally, sociologists agree on three characteristics as essential to community. They are: locale, common ties and social interaction. When we speak of "the community" this concept encompasses locale or place as the basic component. Whereas, "community," as distinguished from "the community," emphasizes the common ties and social-interaction compo-nents of the definition? In this sense community is viewed ;not so much in terms'of locale or where we live, but in terms of there being "a high degree of personal intimacy, emotional depth, moral commitment, social cohesion, and continuity in time.''3 When we religious are asked about our experience of community, what most frequently comes to mind--the geographical locale, the level of social interaction present,~ or the common bond of a shared ministry, vision, commitment? The common bond or common ties component of community refers to an organizing factor which is neither a locale.nor an emotional tie but a common intellectual or professional bond4 or, in terms of our status as Expectations of Community / 1117 religious, a common religious understanding or spiritual bond. It is this common-bond element that is referred to in the "Community Life" section of the constitutions of many religious congregations, for example: -The love that unites us finds its source in the intimate union of Father,' Son and Spirit who dwell within us. -Christ calls us to form, as did the first Christians, a community having "one mind and one heart" (Ac 4:32) and experiencing the joy of his presence. -In Christ we are one body nourished by the Eucharist and strengthened by the Word of God. What about the social inter'action component of community? Here sociologists distinguish between the rural village and urban industrial society to present the dramatic changes that have occurred in the level of social interaction between people. What the sociologists have to say, I believe, gives us insight into how community life has evolved here in the United States. In a village society most people held common values, norms and traditions. The survival and welfare of the whole village was a concern shared by all. Social bonds developed among.people from the many activi-ties and functions. Geographic mobility was limited and personal contacts were long-term. A distinctive characteristic of the village community was that each .member had a position in the social order, a position usual)y assigned at birth. Expressions of individuality such as distinctive clothing, work aspira-tions, leisure activities and friendship circles were strongly circumscri.bed by the rights and obligations of other village members. Consrquently, the self-identity of the individual often fused with the individual's identification with the village. . On the other hand, in urban industrial society life is much more diverse and fragmented. We do not have regular, continuous face-tr-face interaction with just 'any one group over a number of years. Many of the people with whom wedo come in contact we deal with in impeCsonal, functional ways. Those we live with may come from social classes and ethnic backgrounds very different 'from ours. Personal histories are heterogeneous. Conse-quently, we don't necessarily share with our companions common tradi-tions,' values, aspirations or ,goals. Unlike people in rural villages who~ spend their entire lives in the same community, we are highly mobile, not only gebgraphically but socially as well. More often than not, we enjoy a 10osely-linked network of friends across several groups rather than a close-knit network within one community. In religious life increasingly, specialized ministries also are a product of this urban industrial and technological society. I~111 / Review for Religious, November-December, 1985 Locale--common bond--social interaction. How important is locale in my experience'of community? Am I living in the particular community where I am because it is convenient for my work . . . because of my background experience or trifining for a particular ministry., because I can be close to aging parents or a sick relative., or because for me it is a real faith community to which I choose to belong?. Is a common bond, such as staffing a hospital, a love of one's foundress, serving the poor, or simplicity of life, with relatively little emphasis on locale and social interac-tion sufficient for community to exist in my estimation? Or is social interac-tion the essential element and, if so, what level of such interaction must be operative to make community for me? The relative importance we give to locale, common bond and/or social interaction indicates the model of community with which we most closely identify. Moreover, these are some of the basic elements that today's candidate for religious life will be looking at before choosingtomorrow's community. How each of us experiences community today ~s good and growth-produc-ing also influences the criteria we use in choosing the type of religious with whom we wo~ld like to live. This choice may only be able to exist in our mind. Nevertheless, the choice is real and affects the reality of community living. There is current tangible evidence that among us religious we differ in the sociological factors we emphasize in measuring the quality of commu-nity life. There is current tangible evidence that among us religious we differ in the sociological factors we emphasize in measuring the quality of commu-nity life. Current Trends Shaping Our Expectations of Community To define ~ommunity is one of the tasks to be done in developing models of community. Another very important task is to become aware of and sensitive to the current trends shaping expectations of community. Recent trends in theology and ecclesiology have had a significant impact on the spirituhlity as well as the experience of community life for apostolic religious in the United States. Among all the developments that have occurred in. the understanding of spirituality over the past twenty years, there are two that are fundamental. The first .concerns the way we view the world. Here we have moved from an assumption that reality is essentially static and unchanging to an awareness of a world that is dynamic and changing. As human persons within this world, not only are we subject to the process of continual change but'we are ourselves the very agents of that ~hange.5 It is in the acknowledgment, of being such agents that we are Expectations of Community / a19 evolving a new style of religious life. A second development, equally influential, focuses on how we view God. We have moved from an understanding of God as trangcendent and historical to the discovery of God as immanent in-our experience. We believe that human existence in its natural condition is radically oriented towards God.6 In the context of this understanding we have come to trust our experience of existence in the here-and-nowas the locus of the revela-tion of God. Consequently, e~eryday historical life and religious life are not separated. Experience takes on new meaning and becomes an integral part of our spirituality. These two broad developments in our worm view and God view make up the integrated secular and sacred climate in which community is being experienced, lived, and named among us today. The view of religious life as a mystery and a gift given to the Church in a particular moment of history has led to a search for new forms of com-munity; which will support the challenge of ministry in a new age and in a specific culture. An evolutionary perspective, which sees the life of faith as a journey and conversion as an ongoing process, has encouraged a more open and fluid approach to community.7 According to this trend community life is viewed primarily as a basic support for the mission of the religious congregation and for the ministry of the individual religious: Apostolic community life is a living out of the baptismal call to witness to the message of Jesus through ministry and service to the world. Consequently, community life is not lived apart from the world but rather within and for the world to which we belong, Our decision to live together out of shared Gospel values, and to give witness to these in society, is the foundation of community. It is such values underly-ing this decision which influence prayer, mutual support, presence, rela-tionships, lifestyle, finances, and all other aspects of community living. While community life is a living critique of the prevailing values of society,s it is also somewhat influenced and shaped.by societal trends. What are some of these secular trends challenging and giving rise to various models of community life?. John Naisbitt, in his popular book, Megatrends, deals with ten specific trends. I would like to single out three of these trends as those which I think we need to study and reflect upon in our .analysis of models of community life. Trend I. There is a persistent mbvement in society toward participatory democracy because there is a deepening conviction that people whose lives are affected by a decision must be part of the process of arriving at that decision. There is pressure On the Church, corporations, universities, local 1~20 / Review for Religious, November-December, 1985 parishes, agencies and hospitals to become more open and accountable. There is the new shareholder activism, worker participation, demand for greater employee rights and the consumer movement.9 There is no question that this trend toward participatory democracy is affecting religious and their current expectations of community. It is. an important element to be considered in building a model of community life. This growing movement toward participatory democracy is viewed by a significant number of reli- ¯ gious as an essential element if commumty for them is to be a credible and viable way of life. Trend 2. This decade is a decade of diversity, with multiple options in lifestyle, education, religion, housing, transportation, leisure activities, music and the ~.rts. The term "family".is being expanded to include a number of important relationships between people not related by blood or marriage. The country no longer holds on to the myth of the melting pot as ethnic and racial groups in growing numbers celebrate their diversity. Mul-tiple options have en';erged for women in the workplace, in personal life-styles, in choice of education, in elective sur~gery. Likewise, ~options for church membership are multiplying.~0 These trends are shaping current expectations for tomorrow's community. "Multiple Options" is becoming an evermore critical element to be considered in developing a model of community life. Cor~sider, for example~ multiple options for belonging to groups. This reality can enhance the quality of community life for contem-porary religious if we are willing not only to acknowledge this trend but to have leadership acknowledge it. Trend3. A world of interdependent communities.is being forced upon us by circumstances. Unless we recognize this we will not survive~ To achieve needed technologies we as a nation will have to work cooperatively with other nations. We will need to forge a 0ew relationship with the Third World as equal partners in an interdependent world.~ Perhaps the most significant areas of interdependence are those relating to the nuclear power issues and the growing global economy. Interdependence as expre,ssed in intercongregational-supported minis-tries, formation programs, and intercommunity living is a growing reality for contemporary religious. Interdependence for tomorrow's community means these developments will be more the reality than the exception. They will not only be accepted but embraced as integral to building a model of community life. These ~current trends do not comprise an exhaustive list. However, they are trends--religious as well as secular--that are having an impact on what we expect of community life. For example, if we bblieve that human experience is a locus for the revelation of God then, for us, God is expe- Expectations of Community rienced in interpersonal relationships, in ministry to and with others, in struggles for justice, in communal and liturgical prayer as well as in the give~and-take of daily community life. It is important that we get in touch with those patterns and trends in the Church as well as in society that are influencing our preferences for holding on to or restructuring our experi-ences of community. What are the trends you believe shape your own expectations of com-munity? It is here, I believe, that we find a clue to the reason why we may identify with one particular model of community' rather than another. Also, it is h~ere we gain insight into why, when we speak of tomorrow's community, we are speaking of multiple models that will grow in credibility and acceptancewithin a single congregation. Expectations as Expressions of Models of Community What do we mean by model? Our own experiences attest to the fact that community is a complex reality. We cannot take all dimensions of community and integrate them into a single vision of community. That would not be doing justice to its various elements. Rather, we keep them separate, highlighting different dimensions at different times. The use of models exemplifies a typological approach tothe study of community. The number of types or models is unlimited. However, I have chosen to limit the number of models lowill present to four. Each of theseomodels could .be broken down into several subtypes, but 1 will not attempt to do that. By approaching the study of community from the perspective of model, ultimately, I. am suggesting that this method offers us a multidimensional and not an uriidimensional understanding. The method of models or types can be invaluable in helping us to get begond the parochialism of our own outlook and t6 enter into fruitful dialogue with other members having a fundamentally different perspective. This particular approach should en-able us to encourage the kind of pluralism that heals and unifies ~ather than that which frustrates and divides. The use Of different models in our discussions of community evokes different viewpoints on issues and differ-ent suggestions for living out community. Sociologically, the. presentation of types or models: suggests what already is, not necessarily what Should be. Where'we live community life is determined more by circumstances, preferences and opportunities than by our trying to conform to some idealized concept in an idealized reality. Sociologically, idealized conditions do not exist--for better or for worse. The Institutional Model Here the concept of "locale" is impo~ant. The place one is assigned or II~fft / Review for Religious, November-December, 1985 sent to, the geographical locale, is believed to constitute community. It is the community for the individual in the sense that this is where one's attentiveness and availability are directed. The principal needs of the indi-viduals are satisfied by their participation in communal prayer, shared meals and recreation together. Informal contacts outside the community are infrequent and do not contribute in a major way to the individual's life. Here, to live the common life is to live community. This is the goal, the basic conviction, shared by members who live this model of, community. The structured life is formally organized with a horarium and recognized levels of authority.Ordinarily, there is a single apostolate raiher than a diversity of ministries. Decisions are made based on the common good which, with stability, is highly valued. The members' needs and expecta-tions are met, for the most part, by the community. In the context of this model, individuals experience a strong sense of belonging to the gro~ with whom they have invested so much of their energies. To a large extent they are known .by the group and usually feel comfortable in group activities. They experience support from their communal living. This sense of pur-pose and direction is strengthened because it is shared by the group. Because so much time is given to the group, less time is available to follow personal interests or become involved in Outside activities. Exposure to lifestyles markedly different from the members' own is limited: Understand-ably, these types of boundaries as well as the relative homogeneity of the community tend to reduce overt conflictual situations. Preference for this model, would be shown by such felt needs as: -Praying together: office, Eucharist, shared prayer, retreat, communal prayer service; -Arranging gatherings on provincial and local levels: summer renewal, conferenc~es, chapters, workshops, jubilees, professions, funerals, big feast days; -Sacrificing personal interests for the common goo.d;, -Playing together: shared hours of relaxation, recreation, fun times, togetherness in enjoyment of TV programs of special interest, vaca-tion, cultural outings; -Feeling a sense of belonging and ~of being "at home" with one another; -Holding community meetings frequently, where members arrange schedules in order to be there. The Individual Identity Model In this model the emphasis in community is on social interaction rather than locale. An emphasis on the community member as person replaces Expectations of Community emphasis on community as place. Value for the human in self and others, respect for the dignity of the human person and the responsible freedom of every member are the basic convictions in this model. Consequently, it is the nurturing and growth of the individual that is of primary concern. Prayer in common is seen as a support and as a challenge, helping the individual to grow by helping to develop her or his insights and gifts. Diversity in rriinistry becomes inevitable with the emphasis placed on the d~velopment of each individual's talents. Community members are learning to recognize the dignity of the human person who has both rights and responsibilities in relationship to self, to others and to the world. The value of community flows from who we are rather th~n from what we do. There is a struggle with how to blend individual rights and responsibilities with those of .the group and how to hold both in healthy creative tension. There is a deep concernwith how to empower one another to be active participants in the creation of a Church, a nation and a world that reverence'the human~dignity of all. In a special way members of this~ type of community, if it is a commu-nity of women religious, recognize that the Women's Movement in the United States has deeply influenced many who share the determination to "use our power collaboratively and collegially in non-violent ways" to bring about the creation of a world that'respects all that is human. These members are coming tb a new understandifig of what it means to be woman: "The glory of God is woman fully alive," They are experiencing a new sense of solidarity with other women. They wish to bring about an awareness of women's unique gifts to be used in the creation of a more human, loving and just world.~2 This movement has heightened among religious the need for personal and communal discernment as 'they come to (erms with change as a continuous reality in their lives. It has also led them to create participative and collegial structures within community. There is dialogue and interaction on the journey so that they might discern and respond to the Spirit leading .them into the future. Prefereiace for this model Would be exemplifieod by such statements and elements as: -Challenged and called to grow beyond myself; giving most generously of myself; -Accepting responsibility for community; owhing community decisions; having a sense of building together; enabling the community to articu-late expectations of the group and individuals; -'Desiring growth in ideniity and cha'racter as individuals and as community;, -Appreciating each member for her or his contribution; considering ~124 / Review for Religious, November-December, 1985 members as individual persons not to be overloaded with work; -Recognizing the talents and gifts unique to each person and -Affirming ministry. The Ministry Model Here community life is viewed primarily as a-basic support for the mission of the religious congregation and the ministry of the individual religious. Community exists to facilitate the individual member's availability to minister to the needs of society-at-large. The active apostolate is of primary importance in this model. This is the common bond for living together in community. Locale and social interaction are of secondary importance. It is ministering to the needs of the People of God rather than to the members of one's own congregation that is the major expectation. Religious vows in response to vocation are a consecration for mission and are viewed not as ends in themselves but rather as supports for minis-try. Personal prayer demands a contemplative stance toward all of life and leads to contemplation in the midst of action. God is experienced in minis-try to and with others.13 Consequently, prayer in common is scheduled around the demands of the apostolate. It will occur less frequently, and at times without all members present. Times for private prayer would be more common. The major consideration in decision-making would be, "How will this decision provide greater availability and effectiveness in the apostolate"?. There may or may not be a diversity of apostolate works represented among the community members. Within the context of this model, for .example, new ministries are emerging for the, semi-retired that take them outside of the community: to share at centers for senior citizens, to tutor adults or chil-dren, to do parish.visiting or home nursing. Changes occurring in the society-at-large are affecting many of the types of changes experienced in the local community. In addition, membership in other groups and com-munities is acceptable as a means to apostolic service. It is quite common for some members to find these outside groups to be their primary com-munity. All-in-all the dimensions of community life are shaped by the values, goals and expectations of those whose primary focus is the apostolate. For some religious, the value of witnessing to community in the larger society becomes the apostolate. The community exists for the sake of its witness value. The expectation here is that the group will. live community in such a way that those outside community will see among them God's action in the world. Inviting butsiders to join the community for commu-nal prayer is an important dimension. In fact, hospitality in general would be considered essential to this type of apostolic community life. ¯ Expectations of Community as~ Preference for this model would be exemplified by such manifestations -There is interest in and suppori of one's ministry; united in service of others; involved in a common apostolate, being on an Ursuline faculty, giving help to the needy and the poor; -Small group living offers unique ways to use personal gifts, in the service of, others; -Hospitality is shown to guests, whether members of one's congrega-tion, one's family or friends and -Sharing work. The Communion Model~4 In the context of this model, the members of the community share the conviction that the concept of communion unveils an ever-deeper under-standing of community. Because we are all united in Jesus Christ and form one'Body of which he is the head, we are united to each other as members of one body. The diversity of gifts, talents, personalities serves the richness and well-being of the Body of Christ which is the Church. This is the common bond that unites members in community. They share the expecta-tion, the conviction, that religious life is a microcosm of the Church, a witness to the kingdom of Jesus Christ, and therefore, it must be a com-munion. Our life together must reflect the kind of fellowship with Christ and his members that is described in the New Testament. The source of our sisterhood or brotherhood is not human compatibility but rather a com-munion rooted in faith, in baptism and in life in Jesos Christ. Communal prayer, faith sharing and Eucharist would be the essence of community in uniting each religious to Jesus Christ, Likewise, there is a strong emphasis on attentiveness to the Spirit as a source of unity. Our oneness in Christ and his Spirit becomes the underlying rationale for the types' of decisions made regarding authority, leadership, provincial gatherings, living the vows, apostolates, and efforts to continue the updating and renewal of religious life. Likewisr, this communion directs us to attend to the needs of society and to issues of social justice. Communion is unity amidst diversity and is the essence of community life. Preference for this model would be exemplified by such evidences as: -Experiencing joy in living with people dedicated to the Lord; inspired by the fidelity and prayerfulness of one's sisters; -Sharing at depth level; articulating shared values; faith, vision; -Sharing times of crisis and -Assembling for the' good of the Church. To summarize--in these four models which I have just presented, we 1196 / Review for Religious, Nove.mber-December, 1985 do not find an exhaustive study but rather a continuing exploration of various, possibilities. From a sociological perspective, we see that different models place different emphases on Iocale,~ social interaction or common bond as the foundation for developing the model. These three elements are present in varying degrees whenever we describe community or living group. No actual community identifies totally with any single model. However, every community will probably find that it has an affinity with one model more than with another. Furthermore, it is important to acknowledge that each model raises a number of issues regarding commu-nity life that need to be addressed by members. Sociological Factors Influencing Our Expectations of Community What shapes .our expectations of community? Why do we find our-selves more attracted to one model rather than to another? Why do we recognize the description of one type better than another? Why do we haxie the preferences that we do for a particular model rather than for another? Or, on the other hand, are our expectations unclear or conflictual? Do we find more than one model appealing or, simply, none at all? Will tomorrow's communities really be that much more .different from today's? The variations that exist among us regarding expectations of commu-nity can be explained, in large part, by our respective personal ~ back-grounds such as the size of the family we grew up in; whether our ethnic heritage is Latin, Irish, Germanic or whatever; the type and number of years of education we had and whether we spent our childhood and early adult years in a rural or urban environment. Our age also affects our needs regarding community, and those needs change as we move from our 20s into our 30s, our 50s, our 70s. Likewise, our social-class background will have some bearing on how we view community. And there are other sociological factors which are influential. The task before us is for each of us to identify and name those that we believe have the strongest impact on our own respective expe.ctations and preferences. At times there is a tendency to call for unity in community while downplaying diversity of sociological background; for example, to challenge one another to a simplicity of life that will unite us, regardless of back-ground, social levels, experience or education. We are not united regardless of these factors. We can only be united in a real way when we have regard for them. This does not mean.we are defined in a static way by our personal history. But, we do need to remember that personal history is God-given, and the starting point for any of our journeys. Appreciating differences and allowing ourselves to be influenced by them can add a great deal of enrichment to community life. At the least, an awareness and Expectations of Community sensitivity to one another's background can explain why there exist among us so many and varied experiences and approaches to community. Briefly, I would like to mention another set of factors affecting prefer- 6nces. I will not ela ~borate on them but I would like t6 refer to them because they are critical elements to be dealt with in working out the practical details of community models. They are what we call structural elements; for example~ (1)the building lived in, (2) size of group, (3) geographical location, (4) age distribution, (5) daily schedule, (6) length of time of stable group membership, (7) procedure for incorporating new members, (8) mix of personality types and (9) number of ministries represented. There is a great deal more I could say about sociological factors and how they influence our expectations with regard to communal living. However, I believe I have given at least an indication of how to explore and apply them in gaining insight into how our preferences shape our attraction to one model over another. Conclusion In conclusion, I would like to say that the journey mentality embodied in this paper is different from the "trip mentality" so often present in our society today. When we go on a trip our focus is on arriving. Our attention is toward the future with relatively little preoccupation on the present. We are driving sixty'five miles-an-hour to get there and what we are passing on the road is unnoticed. On the other hand, the journey, mentality is attentive and respectful of the process. It is attentive to the here and now. It is a creating.and c~reative e~xperience~ It is the p!ace to be because this is the place God is. The fact that we do not have it all together, the fact that we are searching, the fact that we are moving slowly, sometimes reluctantly, sometimes with conviction, are all positive signs and reflective of the way God's people have acted throUghout history. This is reflective of every social movement whether religious, political, economic or communal. This is reflective of what we are about in all of our deliberations about commu-nity- along our life's journey. NOTES ~Similar questions are addressed by Barbara Glendon, O.S.U., in her article, "Models of Community," REVIEW FOR RELI~,IOtJS, Vol. 38, No. 2 (January/February, 1979), 206-216. 2Jessie Bernard, The Sociology ofCommuhity (Glenview, Illinois: Scott Foresman and Company, 1973), pp. I-2. 828/ Review for Religious, November-December, 1985 3Robert A. Nisbet, The Sociological Tradition (New York: Basic Books, Inc., Publish-ers, 1967), p. 47. aBernard, pp. 4-5. SMaureen O'Keefe, L.S.A.', "Reflections on Spirituality and Religious Life," unpub-lished paper written for an all-day program on "Reflection on Apostolic Religious Life in the Archdiocese of New York" held on April 29, 1984 at Mount St. Vincent, Bronx, N.Y. ~Ibid. 7Corita Clark, R.D.C., "Communal Dimensions," unpublished paper on the interpretations of data gathered from women religious of the Archdiocese of New York who attended a program entitled, "The Experience of Religious Life in the United States" on February 4; 1984, p. 8. 81bid. 9John Naisbitt, Megatrends (New York: Warner Books, Inc. 1982), pp. 159-188. ~°Ibid, pp. 231-247. ~qbid, pp. 55-77. ~2Here 1 would recommend Carol Gilligan's book, In a Different Voice (Cambridge, MA: Harvard University Press, .1982) where she presents the thesis that women's experience of relationship and care must be included in theories of human development which traditionally have stressed men's experience of individuation and autonomy. ~3Clark, p. 8. ~4Ernest R. Folardeau, S.S.S., "Religious Life is a Communion," REVIEW FOR REI,I-G~ OtJS (January-February, 1984), pp. 65-68. The basic ideas for this section are taken from this article. From Tablet to Heart: Internalizing New Constitutions I and II by Patricia Spillane, M.S. C. Price: $1.25 per copy, plus postage. Address: Review for Religious Rm 428 3601 Llndell Blvd. St. Louis, Mlssoud 63108 Eucharistic Community of Disciples William E Hogan, C.S.C. Father Hogan's last article, "A Sense of Consecration," appeared in the issue of November/December, 1983. He continues to reside at the generalate of the Christian Brothers: Fratelli Cristiani; Via della M~glianella, 375; 00166 Roma, Italy. Since Vatican II it has beeri commonplace to say that the Eucharist is the highpoint of the day, the summit, the center. This is the manner of expres-sion one encounters in constitutions, conferences, formation instructions, and so forth. Yet many of us on the individual and community level could very well ask ourselves if in fact the Eucharist is the central point of our-day, if we do approach it. with the spirit and outlook that enables it to be our real focal point. In actuality we may well,discover that our vision of Eucharist is narrow, and that we "do"~Eucharist because it is expected of us. It is not too distant in the past that big gatherings were marked with Benediction of the Blessed Sacrament, for that was an accustomed way of noting special occasions. Now whena group of religious come 'together for a meeting or solemnity, the expectation is that the occasion will call for a community Mass. This is all well and good, but we may be missing its impact on the community and our individual persons unless our eucharistic horizons are broad; for it should not simply be an occasion for celebrating with song and ceremony. Indeed, it is also a moment for healing, for proclamation, and for recommissioning in service. Our times have seen a wonderful explosion of renewed insights into Eucharist as a result of theological and scriptural reflectionJ There has been a return to many of the aspects of eucharistic awareness prevalent in the early Christian community, but progressively neglected with the.pas-sage of time, especially when the vision of so many was primarily restricted 829 I1~1~ / Review for Religious, November-December, 1985 to Eucharistic Adoration. These insights should not be left in the intellectual domain; if carried over .and integrate.d into our daily vision, they can greatly enrich one's appreciation of Eucharist and help toward a realization of the Eucharist as the center of the day and of the community. As a means of helping people to make the Eucharist central, spiritual writers often enough used to speak of spending half of the day in thanksgiving for the Eucharist that had been celebrated and the other half in preparation for the next Eucharist. Surely many individuals found this approach helpful, but even more could be gained from incorporating into our lives the fruit of the present eucharistic renewal. At the outset, though, let us not be tempted to reject the wealth of spirituality that has come to us over the centuries from this emphasis on Eucharistic Adoration. For time spent in the Eucharistic Presence can serve as a powerful source of growth and strength in one's relationship to the Lord and to others, especially in terms of fostering an awareness of the many other presences of God 'in one's daily living. Through a lived awareness of the community, service and prophetic dimensions of Eucharist, individuals and communities may discover that Eucharist can be an integrating factor of daily life, and lead them to become a "eucharistic community of disciples,;' as the Lord Jesus intended. When we gather as a community to hear God's word and offer ourselves in union with Christ to .the Father, we assemble as a people of brokenness in need of healing and forgiveness for .our failures to carry out the Lord's command of love for, and service to, our sisters and brothers.° We bear all the weaknesses with which our personal and community qives~are laden~ and ~with the multiple failures ofour unfulfilled resolves to be more open to the Lord individually and together. We come in need of individual and community healing. The initial rite of the Eucharist introduces us to its forgiving and healing aspect as we sincere.ly acknowledge our need. It opens us up to rediscover the presence of Christ in our midst--not just the presence of Christ in his word, in the consecrated bread and wine, in the minister, ~,but in~ the very group of people with whom we have come together to worship. Jesus is there in the midst of the human weakness, the~ tensions, the variety of personality types, the physical sizes and shapes. He is there because we are gathered in his name. And he calls us forth from ourselves to discern his presence at the time in the community of worship. ,~ It is not enough that we discern his other presence~ in the eucharistic celebration. Our eucharist does not deserve the name in the full sense if we are unaware of his presence in the assembly, since Eucharist involves the interrelationship of a series or network of modes of Christ's presences. It is, as it were, a way in which Christ concretizes the connection between love Eucharistic Community of Disciples for God and love for people. It is an extension of the Emmaus incident in which the two travelers could recbgnize Christ in the breaking of the bread because they had shown hospitality toa fellow journeyman, inviting him to stay with them. Thecommunity aspect of Eucharist is not just a matter o.f song, gestures and prayer together, important as these ~re; for they can fast descend to the level of the empty ritual against which Jesus spoke. Rather this facet of Eucharist centers on a faith conviction that Jesus is in ~the midst of his people, a Risen Brother among sisters and brothers, leading them in wor-ship of the Father by the power of the. Spirit. And the perception of this manner of Jesus' presence is related to the breadth of our view of the Jesus whom we receive in communion: We receive the Risen Lord Jesus who is inseparable from the people whom he redeemed; so that our communion with him mysteriously engages us in communion with others, Long ago St. Augustine wrote: "We receive what we are; we are what we receive, the Body of Christ." And also, "We say Amen to what we are, the B~dy of Christ." In receiving Christ we somehow receive others into ourselves; we are put in touch with them on a profound level. " The context of the Seder meal in which Jesus instituted the Eucharist was, and still is, an experience of celebration and communion, for" those participating, in the various presences of Yahweh. The gestures and' rites expressed solidarity; the history proclaimed was a family history of ~the people, extending into the very time of celeb~:ation, wherein Yahweh was present in their midst, Jesus took the richness of that meal and transformed it; he took the whole community dimension 'that was essential to it and gave it an even deeper m~aning with his promise to be with those gathered in his name. But he challenges his disciples to awareness of this presence of his; for it does not happen automatically in one's life and a community can easily miss the Jesus in whose name they are gathered. It is not enough to focus on the word, the altar, the minister. Jesus' washing the feet of his disciples reveals another facet of Eucharist: the service dimension in which the liturgy of the altar flows forth into the liturgy of life: Jesus' act of washing the feet of the apostles was an integral part of Eucharist and not an isolated event,~ It summed up the self-empty-ing that had been going on all through ,his life and which would ~find its ultimate expression in the total giving of self on Calvary. When he told his disciples "Do this in memory of me," Jesus would have referred to more than the institution of his Body and Blood. His charge to the apostles would have encompassed what led up to the actual words of institution and the whole spirit of gelf-emptying that underlied them. His command to "wash one another's feet" is closely related to "Do this in memory of me"; 1~.2 / Review for Religious, November-December, 1985 for without the spirit of mutual se.rvice expressed in washing one another's feet, we will 'not in fact be celebrating in memory of him even though perform the ritual of Eucharist. Eucharist necessitates that those who par-ticipate in it break the bread of their own lives with others and pour forth their blood for others in service. Christ made it clear that it was by love for others that people would recognize his disciples, and love finds its expression in servibe of others. We have only to reflect on the parable of the last judgment in the twenty-fifth chapter of the Gospel according to Matthew to see the connection Jesus made between service of others in a communion of love with them and being his disciple. Or consider the words of Jesus when his disciples wanted him to disperse the crowds when it was getting late: "Give them something to eat yourselves" (Mt 14:16; Lk 9:13). The eucharistic tone.of the gospel narrations of the incident, is reminiscent of the eucharistic call to serve others, as Jesus himself goes on to serve the crowd--and the people in the crowd also go on to share their goods and serve one another. Every time a community gathers to celebrate Eucharist, it receives a renewed challenge to go forth and serve others and share with others, to wash the feet of those whom we meet--and to let our feet be washed by others, inasmuch as a spirit of service and communion with those whom we serve requir,es an ability to receive as well as to give. All the moments and actions of ministry during each day, and the daily demands and opportunities for creating community are rooted in the liturgy celebrated at the altar, and constitute a large part of the liturgy of daily life in which we are freed from self for others and for the Father. "Do thisAn memory of me" should not be words heard only after the consecration; they should echo in our hearts all day long in all we do and tr), to live. And when our human frailty holds us back from all the self-emptying demanded of a .disciple, we bring our weakness and human failings to the next Eucharist to find therein the healing and strengthening we need to face the future .challenges of service to which that Eucharist sends us forth. Eucharist involyes not simply celebration but proclamation. "When we eat this bread and drink this cup, we proclaim the death of the Lord until he comes" (I Co 11:26). How often those words are said or sung as an acclamation without their meaning being grasped! "The death of the Lord" speaks the love of Christ, the love that is at the heart of mission. Eucharist celebrates that love and calls the disciple to continue that love in his/her own life and proclaim it by action. The Eucharist charges individuals and commun!ties not to live for self, but to reach out to others in love and compassion, prolonging the mission of Christ right into the present. It ¯ demands that we be Christ in our day in our love for the Father and our Eucharistic Community of Disciples / 1133 sisters and brothers, laying aside untlue concern for self for the sake of others. Eucharist is not really celebrated if the proclamation of love in action is absent from the lives of those who assemble at the Eotd's table. St. Pa.ul .made this very clear in his reprimands of the Corinthian community who violated the fundamental meaning of the symbol of the Christian agape. We, too, fall into contradiction if we live in indifference to others after drinldng;~he cup of the Lord's Blood and thereby asserting'a r~Com-mitmbht to follow Jesus in the selflessness of discipleship.2 Christ queries us ifi eac~ Eucharist, as he asked James and John, whether we can drink the cup of freedom from self for others in love. When we view Eucharist as proclamation, there are implications for how we regard others, and whether our vision corr.esponds to that of Jesus. The Jesus of the Gospels shows reverence for the unique dignity of each individual; He treats others as sisters and brothers and shows special con-cern for those mistreated or rejected by society. He reaches out to others and does not live closed in on himself. The Eucharist we celebrate declares that this is the manner of acting for t.he Christian community. The procla-mation of "the death of the Lord until he comes" speaks loudly against injustice and lack of peace, but we can be deaf to the message when we are unaware of Eucharist as a challenging proclamation. It.is not enough to view Eucharist as a celebration of what we.have come to be as Christians and of the gifts we have received. While there is place for focusing on the pasL there must also,be a look to the future and to .the present with the calls to share, to serve and to proclaim that Christ's love is very much alive today. To be eucharistic means more than, to be a people of thanksgiving living in a spirit of gratitude, for Eucharist embraces calls for living discipleship and continuing to enter more deeply into it. To be a eucharistic person or community is to live a life .integrated around Eucharist in its different dimensions of community, prgclamation and ,service as well as the tradi-tional aspects of adoration, .praise, thanksgiving and reparation. The more we ponder over the facets of Eucharist, the more our day will be centered around it and be affected by it. We will perceive our day as being one in which we are missioned at the Eucharist to go forth and live and do what we proclaim at the altar; and we will come back to the Lord's table conscious of the ways we have not fully lived Eucharist because self has gotten in the way. And we will come together as community to be healed, freed and strengthened to go forih again in eucharistic mission. ~ / Review for Religious, Novembei'-December, 1985 NOTES lOne of the most valual~le sources for renewed eucharistic spirituality is the magazine Emma~uel published by the Blessed Sacrament Fathers, 194 East 76th St., N.Y., N.Y. 10021. In recent years a number of articles have appeared that afford very rich insights. Among others that could be cited: James Feeley, "TheologieS of'Eucharist" in April and May issues, 1981; James Feeley, "Eucharist as Compelling Service'r in June, 1981; Paul Bernier~ "Changing Eucharistic Perspectives" in,July/Aug., !1981; Paul Bernier, "A Century of Congresses" in Sept., 1981; :Eugene LaVerdiere, "Proclaiming the Death of the Lord" in Oct., 198 i; Joseph Hart, "The Splendor of the Eucharist" in April, 1982; Eugene LaVerdiere and John Gartner~ "Eucharist as Proclamation" in April, 1982; John Gartner and Eugene LaVerdiere, "Eucharist as Liberatiofi" in May, 1982; and 'Eugene. L~iVerdiere and John Gartner, "Eucharist and CommuniOn" in June and Sept., 1982. ' ~See Eugene LaVerdiere, "Can You Drink the Cup?" in Emmanuel, vol. 89, no: 10, Nov. 1983, pp. 490-495. The Good News ' Good news is oven-fresh and warm like bread in morning nostrils It's felt in channels of the blood ~like anticipated supper, down highway,~ rides. It's news read under lighled lamps ~ warm with the glow of chaliced wine Down all the streets and byways of our twisted years. Good news is sharing of the Word, fresh and warm communion Not yesterday's news from vacant lots or jammed in sealed-up windows, ' , Good news lets in a radiant light washed clean in morning deE, Good news is news that will not stand still. See it rise in serene suspense as each sun rises toward each day Not in cyclic repetitions but spiraling bell-tongued from towers Calling all things to itself in its tremendous inward and upward thrust Good news is news that will not stand still. Marcella M. Holloway, C.S.J. 6321 Clemens Ave. St. Louis, MO 63130 Inculturation, Community, and Conversion Gerald A. Arbuckle, S:M. Father Arbucl~le is well known t0our readers fo.r the insightful articles from his pen which have graced our pages in recent years. He has agfeed to Offer ihe fourth anrual Spring Lecture, jointly sponsored by REVIEW FQR RELIGIOUS and St. Louis University's Department of.Theological Studies, next March. Father Arbuckle may be addressed at his congregation'~ generalate: Padri Maristi; Via Alessandro Poerio 63; 00152 Roma, Italy. In language that is remarkably radical, Paul VI ten years ago identified the scope of evangelization with the transformation of cultures. ~What matters," he wrote, "is to evangelize hlJman culture and ~:ultures, not merely in a purely decorative way, as it were by applying a thin veneer, but in a vital way, in depth, and right to their very roots." l For the pope e~,a,ngeliza-tion must come alive to the people in and throughthe symbols that have meaning for them? But he is no cultural romantic, no cultural i'elativist. In the light of the Gospel some, culturally a~cept~ble symbols or customs may have to b6 rejected, others encouraged to develop. In other words, thee pope is speaking of what we now call inculturation, that is, "the dynamic relation between the Christian message and culture or cultures; an insertion of the Christian life into a culture; an ongoing process of reciprocal and critical interaction and assimilation between them."3 Religious are ,evangdizers. But to evangelize, they must first be evange-lized themselves.4 Put in another way, if they are to be agents of inculiura-tion for others,, they must first undergo inculturation themselves~ They must first submit, and keep on submitting, their own lives, their own religious life culture, to the critical evaluation of the Gospel. They must see 835 Review for Religious, November-December, 1985 to what extent their community life, their lifestyles, are negatively or posi-tively influenced by the culture to which they belong, An objective evaluation of one's culture is far from simple. It is so easy to be deceived. Some time ago I heard a European missionary working in a South-East Asian country make the following comment: I have just visited a very large formation house for religious clerical students. The quality of community life is just so perfect, so Christian. There is gentleness, humility among the candidates. No one steps out of line. No one is ever alone. There is so much harmony here. Just so different from the individualism of the western world. Contrast this with a comment of another religious priest, this time within a Western country: The community where our few students are being trained is so mature. Each student is challenged to stand on his own feet. None of this together-ness emphasis. They rarely come together; this shows their maturity, their lack 6fneed, for emotional props.° I feel this is real community. How are these comments to be evaluated? Both commentators assert that the communiiies they refer to are deeply Christian. But in fact are they so perfect? Both commentators stress opposite values: th~ value of being tightly integrated in the group and the value of standing alone. According to Gospel orientations, can both emphases be correct? How far are the reactions of the participants in ihe houses influenced by.their cultures so that the consciofis effort at building realChristian co~mianity is minimized? These are complex, but urge~nt, ~uestions. Religious may be helped to answer them with the aid of anthrbpoi~gical insights. After a'lL in~:ulturation is the evangelization' of culture and cultural anthrop~ology specializes in the systematic .study of culture. In ~ttiis article, therefore, I will seek to: -define wh~it is meant by community; ~-define culture, and describ~ Variou~ cultural ~xpr~ssions of community; -r~flect ori incuituratioh, conversion a~d~community in religious life; ' -suggest some practical formation implications of the analysis. '~ Reflections on the Nature of Community Despite the ease with which the word community is used, it is not so easy to define what it means. After reviewing ninety four definitions of community, one author concluded that "beyond thd conceptthat people are involved in commu.nity, there is no complete agreement as to the nature of community.~5 Despite this difficulty, for thepurpose of this article we might accept the distinction made by Raymond Plant: Commu.nity, he says, should be considered eithdr as a fact or as a value? Community as a' Inculturation, Community, and Conversion /837 ~fact is something sociologically definable. As a fact, community is "essen-tially a sentiment which people have about themselves; a sentiment expressed in action and behavior but still basically a feeling."7 According to David Clark, two essential feelings for the existenc~ of community are a sense, of significance and a sense of solidarity. Individuals feel they have an accepted position in the group. This gives them a feeling of significance. They feel bonds with one another; thi~ gives them a sense of solidarity. How significance and how solidarity are to be expressed in fact are most often determined by the cultui'e, or belief systems, of the people who.make up the.community. Some cultures heavily stress significance, others solidar-ity; others seek to balance the two feelings. When we speak of community as value we move away from the socio-logical area into the .ethical, .(he philosrphical or theological areas. How one defines what a community shouM be will depend on one's values.8 If one believes that the .bonds between, members of a community should be ~arkedly strong, then individuals may be forced to weaken their own feeling of personal significance. If the latter is. given top priority, then solidarity itself may weaken: For the Christian, community as a value takes its foundation from the Trinity: "May they all be one. Father, may they be one in us, as you are in me and I am in you" (Jn 17:21). We struggle, with the grace of God, to give visible expression 'to the presence of the Trinity-- a sharing in love and in openness, but without the loss of personal unique-ness~ There is emphasis on other-centeredness; that is, concern for the welfare of the other, .but without loss at the same time of one's responsibility for oneself. There is allowance .for "both autonomy and mutuality.-9 There is to be the unity of heart and mind. Unity--which is not necessarily tl~e .same as uniformity--is to be achieved in and through healthy interaction, dialogue and charity,t0 It is a unity born out of freedom in Christ. Cultural Expressions of Community .,"Community" emphasizes the peoplb who feel .personal significance and/or solidarity; "culture" emphasizes the way people express this feeling in practice, The values and biases of our family, neighborhood, and com-munity to which we belong have in so many ways been shaping our feelings; emotions, and way~ of responding. Our ways of relating to other people; to those in authority, are "never simply spontaneous, but are care-fully--- if often unconsciously--learned from life around us." ~ Anthropol-ogists remain divided on how to define culture in a comprehensive way. Some would stress the importance of what people do rather than believe. More commor~ly today, however, culture is used to refer to the organized system of knowledge, of belief, whereby a people structure their experience I~1t / Review f.or Religious; November-December, 1985 and perceptions, formulate acts, and choose, between alternatives. This sense of culture refers to the realm of ideas that influences (not determines) behavior, As Ward Goodenough says, ideas "provide standards for deciding what is., what can be., how one feels about it . what to do about it . how to go about doing it."~2 Understood in this sense, culture has a deep, often unconscious, influence on behavior.: Culture gives us meanings about, the things_that we see to be important; culture gives us a sense of direction. Culture tells, us what the people we live and work with consider good or bad. Culture tells us what sanctions, if any, we will suffer if we do not accept what others do or want in.the community to which we belong. Anthropologist Mary Douglas, a leading contemporary commentator on ritual and society, in an effort to articulate how individuals can be pressured by culture to respond in certain ways, uses two basic variables: group and grid.~3 The group is the experience of belonging to a social unit, the 'feeling that "I belong to this group of people and not that group 'of people." Put in another way, group means "the outside boundary that people~have erected between themselves and the outside world."~a The grid is the set of rules, the (tangible or intangible) structures or systems that relate one person to others on an ego-centered basis. Or it connotes, asshe herself writes, "all the~other social distinctions and delegations of authority that [are used] to limit how people,behave to one another."tS~ From these two variables she creates four models of culture. I will .restrict the analysis here only to two rather important, polar-opposite models: "strong group and strong grid culture" and "weak group and weak grid culture.'~ Community will be expressed in two different ways in these cultures. ~ ,ln the ~explanation that follows, I will give more emphasis to the first model for two reasons. Firstly, information on this model is not so easily available to the general reader, unlike the material relating to the second model. Secondly, whereas the number of candidates fog the religious life is severely decreased in Western ~hurches (except in Poland and Ireland), Africa, Asia~and Oceania are seeing a true explosion of religious vocations. There is also a similar pattern relating to the recruitment of priest candi-dates.~ 6 The cultures,of these, countries tend to approximate more to the first model than the second. Diocesan authorities, religious superiors and formators, then; may very specially need to appreciate the formation and inculturation implications of this model. On the other hand, considerable literature is available on the second model, a model that has application in many parts of the Western. world. Before proceeding with the analysis, however, two clarifications are necessary. I will be describing two sociological models or frames of refer- lnculturation, Community, and Conversion / 1139 ence. A model is not a perfect abstraction from reality. Rather a model is very much a construct used to facilitaie a better understanding of very complex situations. A model reflects, reality to the extent that it highlights certain emphases or trends. A particular cultui'e can then be researched to discover just how far it conforms or diverges from the model. Secondly, though the first model is particularly common throughout Africa;~Asia, Oceaniaand South America, this does not mean it is not also operative within Western countries, It is just less dominant in these coun-tries, Similarly when I refer to the second model, weak group.and weak grid, as particularly characterizing Western countries, it does not mean it does not have application at times also in parts of the Third World lands. Strong Group and Strong Grid Culture . Inthis model the strong grid involves moral and normative prohibitions that limit or highly structure interaction. The stress on group identity gives security to,individuals, but at the same time confines them to close relations only with people within the boundaries of the group. The feeling of solidar-ity, not personal significance, characterizes this culture and thus is the dominant expression of community living: Within the community, behavior is highly traditional; what was done in the past becomes the measure of what should bedone now and in the future, Frequently, the position of each individual within tt]e community is clearly-- and even rigidly--defined, even before birth, by the rules of kinship, Kin-ship (the extended family system) is the articulating principle of all social and economic organization. For example, all members of one's tribe or clan may be named "grandfather," "grandmother," "father" or "mother," "brother" or "sister," "son" or "daughter" depending on the ages of those concerned, e.g. all males belonging to my father's generation are called ~ather." The titles denote what behavior is expected of the people with whom one comes into contact. The effective principle ,that binds people together in such c~ultures and communities is reciprocity. Often kinship rules dictate precisely who receives what, how much and from whom. Within cultures of this type there is a vigorous ideology that gives priority, to group cohesiveness, togetherness, interdependence and group harmony. Often this ideology is summarized in one word or in a brief expression. For example, among Maoris in New Zealand there is the term aroha. The root meaning of aroha is "love of kin," and it implies not only affectionate feelings but also the issue of these feelings in action. Since kinship is now not so'important to Maoris, aroha is applied to friends also, but still in the event of conflict the sense of obligation to kin is likely to prove the stronger.~7 ~ / Review for Religious, November-December, 1985 In Papua New Guinea, where there are five :hundred languages and at least one thousand dialects for 3',000,000 .people, the commonly heard expression is wantok ("one-talk" or.same language).~8 In Japan the word wa is Used; the word connotes the priority that must be given to unity, cohesiveness, team spirit, the:cultivation of good feelings among members of the same firm or family,t9 In the Philippines ~faithfulness to the group, called, bayanihan, is emphasized.2° A particularly key expression in Philippines~culture is paki-kisama; this underlies virtually the entire structure of social relationships~ Priority is given to smooth interpersonal relationships at all times and pakikisama is a primary way of achieving such smoothness. It' means "giving in," "following the lead or suggestion of another"; in a word, "concession," even when one knows that the coffcession is objectively wrong.2~ Pakikisama, as a value, favors avoidance of direct confrontaiion that could lead to open and violent aggressive behaviors, The desire for' frictionless relationships can result in extensive use of euphemism in con-versation, and the speech is loaded with metaphors that convey a message with minimum risk of offense3 There are few concepts, as deeply rooted in the Western mind as the concept of self. Westerners generally are apt to see (hemselves as distinct beings, "separate from all others in most important respects, with separable beliefs, talents, and experiences. 23 In contrast to this approach, Japanese see themselves or define themselves as part of a larger group. One's separate "identity" is not separated "out as the primary sign of personal development; maturity for them usually means merging with the collective whole. The Western interpretation of~ maturity lies precisely in the autonomy of .the individual. Japanese, in brief, derive their identities in part from those nearest to them. There is a partial merging of identities so that the identity of the group is apt to be the dominant force: As in Japanese culture, so in these other cultures which resemble the strong group and strong grid model. Collectivism, or the feeling of solidarity, with stress upon harmony and consensus, generates pressure .for conformity to group norms, pressure to ~'be like everyone else." Conspicuous idiosyncracy and dissension are avoided or suppressed, and acquiescence is upheld as main mechanismsfor maintaining consensus. There are many subtle but effective ways to ensure conformity to the group and to behavior expectations of the group (grid). There is the fear of being gossiped about, of being made the object of ridicule. if norms are broken. ~ ¯ The Japanese sociologist, Chie Nakane, in explaining the stress on the group as the foundation for community, says that people adhere to the group "not by religion or philosophy but by a very human morality. The Inculturation, Community, and Conversion / 041 yardstick of this morality is always determined by contemporary trends. The feeling that '.I must do this because A and B also do it' or 'They will laugh at me unless I do such-and-such' rules the life of the individual with greater force ~han any other consideration, and thus has a deep effect on decision,making."24 The fear of being shamed if one does something differ-ent ~from the group holds the individual in check. The adoption of Western ambitions for personal freedom is almost incomprehensible to persons with traditional Japanese assumptions about group loyalty. As in Japan, so also in other cultures which approximate to our model of strong group and strong grid. One famous Fijian leader commented on the vital quality of liberality as an expression of solidarity within the group: "Liberality is the law of tradition, and to give evidence of thrift or arouse suspicions of miserliness is to sin against the law."25 Of Tahitians, B. Finney writes: "Stinginess is not admired., and anyone judged stingy is often pejoratively referred to as Popa's (European)."26 The concept of hiya in the Philippines has been described as shame, but the English word does not adequately convey the .term's meaning. It is a form of self-deprecation, involving embarrassment, inferiority, and shyness all arising from having behaved improperly in relating to the group. The fear of being shamed is one of the more powerful sanctions operating to maintain the overall system of social and group relationships?7 The fear of being cast out of the group, ostracism, either by being physically removed or verbally ignored or snubbed, is a most powerful sanction against individual non-conformity to group and grid demands. In Genesis Cain is not to be executed for murdering Abel. His punishment is to be yet worse: ". 'You shall be a fugitive and a wanderer over the earth.' Then Cain said to Yahweh, 'My punishment is greater than I can bear'" (4:1 2-13). In ~'strong group and strong grid" cultures people may attempt to break away from the group demands, but few can take the ostracism for very long.28 Finally, there is the ever-present fear in many communities that if the norms of group and grid are not followed, there will be supernatural sanctions imposed: the spirits, ancestors, witches, sorcerers, or even God himself will impose punishment on wrongdoers. Punishment may be immediate or long delayed, e.g~ a person, becomes sick and then remembers :a group norm was broken sometime in the past. Sometimes the wrong-doing can be comPensated for, e.g. by girl giving, or sometimes people feel that nothing can be done, and death or suffering must be accepted in a spirit of fatalism.29 Weak Group and Weak Grid In this model both group and grid or social networks have little grip on 1t42 / Review for Religious, November-December, 1985 individuals. The emphasis is on individualism, on individual decision-mak-ing and initiative. As Ferdinand Tonnies put it: '~'Here everyone is by himself and isolated, and there exists a condition of tension against all others. Their spheres of activity and power are sharply separated, so that everybody' refuses to everyone else contacts with and admittance to his sphere, i~e. intrusions are regarded as hostile acts."30 Interpersonal relation-ships are basically competitive. People compete with each other to gain personal advantage, status. There is no deep mutual sentiment that can generate trust and reciprocal concern. Inter:relationShips are governed by formal contracts; people are ever ready'legally,to sue one another for suspected violation of personal rights in all kinds of spheres. Douglas describes the model in this way: "Instead of accepting their allotted station in a given scheme of things, as where grid is strong, each family is involved, for its very survival, in the effort for advantageous alliance--marital, de-fensive, or financial.''3~ We still refer to this type of interrelationship as community, not just because personal significance is stressed but because in some very vague, but real, way people feel some sentiment' of solidarity, even if it is paradoxi-cally conflictual. They may fe~l some sense of common, belonging, ever so faint, because they live in the same house br work in the same building or firm. But it is a sense of belonging that is so weak that it cannot be depended on for much support, if any, when one is in difficulty. In this model personal significance is vigorously emphasized. Hence, the stress on individualism and the struggle to establish a sense of personal acceptance in community through competitive work and through material symbols of achievement. But the struggle .for .status in such a competitive world is a never-ending battle, with success at best very fleeting. In this culture model, the cult of self-fulfillment is strong~ how can I best improve myself through my own efforts, my own self-discipline, my own efforts at manipulation of others for my advantage?32 Recently social-economist Amitai Etzione severely criticized the United States for uncriti-cally adopting this model of culture and community: "[We] have experienced a hollowing of America in which community was whittled down. Greater reliance on government has been accompanied by promotion of a particular brand of individualism best labeled egotism, sometimes referred to as 'me-ism' or hedonism, and . . . built into antisocial interpretations of the psychology of self-actualization."3~ Some claim that people like Locke, Hobbes and Adam Smith contrib-uted to the emergence of the weak group and grid culture in America, because these authors stressed the primacy of the individual and the wisdom of a society built on self-sufficiency.34 But America is not alone in stressing lnculturation, Community, and Conversion / 1143 the significance of the individual to the detriment of solidarity. Within the Australian ,popular folklore, for example, there is also the cult of the rugged individualist. As one writer said "the Australian way of life" was "something much deeper than words can depict," that it embodied some "inner principle'~' which, although difficult to define, was related to "the freedom, the security, the justice and the individualism of life in this sun-burned, muscular continent."35 Evaluation of the Two Culture/Community Models E. Aronson.points out that the human person can respond to social/ cultural influence in three possible ways: by compliance, identification or internalizationP6 Compliance connotes the reaction of a person who behaves in a certain way to gain ~reward 9r to avoid punishment. If the group pressure to act is sufficiently strong, .then the person who~complies will go along with the group to acquire praise or avoid difficulties, Decisions as to what to do or not do: are taken, without his involvement or responsibility. When identification takes place a person acts in a certain way in imita-tion of the person who is influencing him. The action is done not to ga!n a reward or avoid punishment, but simply to be like the influencer. The internalization .of a value or belief is by far the. most permanent, most deeply rooted, response to outside influence. The reason to internalize a particular belief is the desire ,to be right. The reward for the~ belief, is intrinsic. A personal conversion is required to achieve internalization in" order to withstand the pressures for compliance and in order to avoid the fickleness of identification. ln~.the two culture/community models described above, are there., influences that foster or hinder the internalization of Gospel community values? Are there~factors within these models that are conducive to Gospel ."a.utonomy and mutuality"~. I will take each model in turn and attempt to respond to these questions. Evaluation of the Strong Group and Strong Grid Culture A researcher who studied seventy years of parliamentary ~debates in New Zealand reflected on the consequences of what was then an example of strong group and strong grid culture emphases: "Here in a small and culturally homogeneous milieu is the spectacle of a majority rule producing some of the consequences. : the dulling effect of the mass mind, the dominance of conventional opinion, the despotism of custom, the intoler-ance of unorthodoxy, the sacrifice of talent to the worship of averages, a world made safe for mediocrity."37 In the strong group ~and grid culture, 844 / Review for Religious, November-December, 1985 uniformity in behavior becomes almost synonymous with patriotism. The pressure to conform to the group, and to the established, detailed, rules of life, can be so strong .that the individual's capacity to make independent judgments and to take autonomous action in light of Gospel values is severely restricted. The culture provides, therefore, little or no opportuni-ties for significant independent and responsible personal action. The sense of individual identity is anchored in group belongingness and is thus sustained by going along with peers. This goes with the desirability of being accepted by peers, the anxiety connected with being left out, and a competitive urge for always being in. One economist, reflecting on the causes of povery within the Pacific Islands, pointed to the traditional dominance of the group over the individual as one major obstacle to the removal, of poverty: Generous giving has been elevated to a very high place in traditional standards . Taking advantage of a general acceptance of this customary attitude, proceedsfrom the sale of crops, wages orany accumulated prop-erty are subject to demands from all sides.; the proportionate scale and nature of these demands being such that it is difficult for any individual tO retain funds or .useful property and the earner or producer after successive distributions is usually discouraged from making further effort.38 Given pressures of this kind, it is very difficult for the individual to come into contact with his or her real self, with the reality of loneliness. One becomes imprisoned by group pressures, isolated from one's inner self. "The stress on togetherness," write Eric and Mary Josephson, "is a particu-larly pernicious pulsation that may acquire a pathological character. While togetherness may lessen the feeling of being lonely, it is really only an exchange of isolation for an unrealistic'imprisonment of brotherhood'?'39 Not only does the pressure to conform to the group result in hiding One's own loneliness, but the pressure to appear happy and one with others can cover over real tensions, aggressive feelings and'~ anger which remain unresolved. Westerners, who may come from cultures that overstress ruthless and competitive individualism, when they come into contact with strong group and grid cultures--in which harmony and.external conformity are stressed-- are tempted !o fall victim.to the pernicious disease of cultural romanticism. They fail to see that individuals can be culturally oppressed. This is the case in the comments by the first observer to whom I referred in the introduction of this article. The observer assumed that the cheerfulness he saw was inspired by .Gospel values. I, for my part, cannot be so sweeping in my praise. The observer noted that "no one is ever alone." The particular culture on which the observer was commenting was of the strong group Inculturation, Community, and Conversion/.1145 and grid type, in which a person regularly spending lengthy periods of time . alone in reflection and study was considered definitely odd, even a traitor tothe group's idea of Gospel community.~ In this culture individuals lacked the space, freedom, challenge and support, to be themselves, to be auto-nomous. The same community covered over very real interpersonal ten-sions. If such tensions were ever to come out into the open, to be resolved in a Christian manner, it was thought, such revelations would destroy "the God-given, culture-supported harmony." In brief, in answer to the above questions about internalization, the strong group and grid culture is not necessarily conducive to the internali-zation of Gospel community based on thevalues of autonomy and mutual-ity. Rather, individuals are subjected to strong cultural forces or biases that are conducive to compliance or external acceptance of the group's ~values. Evangelization is apt to remain a thin veneer, something "purely decora-tive.'' 4° If.individuals are suddenl~ removed from such a culture, not infre-quently the fa~ilure to internalize the objective values of Christian autonomy -and mutuality shows up only too dramatically and painfully. For example, migrants who, within their countries of origin, have been living a form of cultural Catholicism are not likely to continue to practice their faith in the land of their adoption--unless there is a conversion and an internalization of Catholic values.4~ To the unsuspecting observer, therefore, the pleasantness that so often pervades the strong group and grid cultures may come across as thoroughly Christian and growth-oriented. But the reality, at times can be very different. "Sin,,' for example, can be conceived prima.rily as "individual failure in group obligations." "Sin" in this sense can. be "removed" not necessarily through a reconversion requiring deep interior change, but through a ritual of"face-saving" actions, e.g. the handing over of a certain amount of goods to the one or to the group offended:42 Evangelization of cultures, then, requires sensitivity both to their positive and negative features. "The Gos-pel," writes Paul VI, "[is] certainly not identical with culture."43 "Evaluation of the Weak Group and Weak Grid Culture There are some rather trenchant critiques of cultures that approximate to the weak group and grid culture model. In Australia, claims Ronald Conway, the vigo'rous cultural s.upport for individualism and the competi-tive pursuit of material happiness has left many an Australian "blank-souled," "a starved captive in a dungeon created by generations of either not caring or dreading to show care.''44 He speaks of "fragile foundations of impoverished interpersonal communication."45 In America, social critic John Kavanaugh believes that "Christianity at 1~6 / Review for Religious, November-December, 1985 rock bottom radically conflicts with American culture, even subverts its';46 He believes that individualism, the ruthless, competitive pursuit of material happiness and achievement all conflict with Gospel values. Historian David Potter's insights would support this view. He argues that the search for personal freedom, coupled with the rejection of any society-ascribed statuses, has gone so far within the American ethos that people have become involved in a never-ending search through work for improved, personally achieved statuses. The loneliness, isolation, insecurity and ten-sions, he states, that result within individuals who are caught up in this '~status rat race" are enormous and overpowering for many individuals.47 Christopher Lasch claims that in. America "the culture of competitive indi-vidualism., in its decadence has carried the logic of individualism to the extreme of a war of all against all, the pursuit of happiness to the end of a narcissistic .preoccupation with the self."48 Joseph Tetlow claims that American culture so stresses the value of good health and .the value of .being young that "This conviction stamps our religious experience in a very notable way and gives concrete shape to our spirituality. For Americans do not easily believe that Grd loves someone and has forgiven that person's sins as long as that person suffers in any way."~9 We need comment no further. So forceful can the weak group and grid culture be in exalting the powers and worth of the individual that terms'like "human interdependence," "mutuality," "social justice" and "compassion for the marginal" sound almost sinful! Compassion; social justice, Charity, mutuality--are atthe very heart of the Christian message. If culture vigor-ously supports the contrary values--as does the weak group and grid culture then individuals are under strong pressure at least to comply with such forces. Not to comply is to be considered odd, a dropout, one who does not believe in the importance of status-seeking. ' Given these comments, readers will now be rather suspicious of the second comment, regarding a religious community of students; which was given in the introduction to this article. The words "[th6 students] rarely come together: this shows their maturity" rather reflect the wider cultural stress on "rugged individualism" in the sense pictured above. Members of that religious formation house may well find the following description highly congenial to their cultural tastes: "Commt:nity is seen as a necessary encumbrance, for the paying of bills, for security, or just for convenience . Use of the car and enough money for each member to become independent becomes the major issues."5° Recently Eugene Kennedy, summarizing social criticism of America (and by implication, similar cultures), noted the "elevation of the individual and his or her own world to a dizzying centrality in life. A new Inculturation, Community, and Conversion / 1147 authoritarianism resides in the unattached person, a tyranny is exercisedby a person who counts on nobody, affiliates loyally with no one,.and finds the beginning and end of gratification in the self .This leads to a muted ethical sense."~ These weak group and grid characteristics have no place within religious communities. But Philip Slater, another perceptive critic, while agreeing with Kennedy and others about the excessive individualism, believes also that there is a desire--however weak--for community, for the opportunity to share with others in a spirit of trust and cooperation.52 Evangelization needs to relate to this aspiration. Inculturation and Conversion We return to a deeper understanding of inculturation. It is the dynamic and critical interaction between the Gospel message and each culture. This is a radically different process from that of acculturation. The latter is a process of culture change in which ~ore or less continuous contact between two ormore culturally distinct groups results in one group taking over elements of the culture of the other group or groups. For example, when, in the course of the last century, Christianity came to Samoa in the South, Pacific, it took deep roots in the local society. But at least at one key level Christidnity became acculturated to the existing system of traditional government. The traditional, chiefly rank system became sanctioned and supported by Jehovah himself, according to local interpretations of biblical history. When chiefs punished, Jehovah punished. The status quo became utterly frozen, supported now with supernatural sanctions. Little wonder if Christian ministers themselves became equivalently chiefs, wielding consid-erable power and°authority--all in the name of Jehovah. Christianity lost its freedom at a crucial level; it became trapped in the traditional authority system .53 John Futrell points out a more contemporaryexample of acculturation. When reflecting on what happened to religious life following Vatican If, he wrote on how religious acculturated values and customs of the consumer culture into their own lifestyle: "Along with th& affirmation of the world came a rapid a~similation of the lifestyle of the social subject being served . Religious began more and more" to live the way of upper-middle-class families and unconsciously fell prey to a creeping consumerism.TM How then can such acculturation be avoided? How in fact does incultu-ration take place, so that religious communities can reflect Gospel values? Who does the inculturation? John Paul II offers the answers to these questions, lnculturation, he says, must be the fruit of maturity~'in faith; it requires ',a great deal of 8411 / Review for Religious, November-December, 1985 theologicai lucidity, spiritual discernment, wisdom and prudence, and also time . [and] there is always a conversion to be effected., to the person of Christ,"5.SElsewhere, he insists that inculturation "presupposes a long and courageous process., in order that the Gospel may penetrate the soul of living cultures.''56 Then there will be "the liberation, the purification, the transfiguration" desired by Jesus Christ.57' There is no shortcut to inculturation, no room for gimmicks, It requires, following John Paul II: -a lucid vision of religious life; -a critical reflection on cultures in light of this vision; -personal and community ongoing conversion. 1. Vision of Religious Life Religious accept, as the basic orientation of their lives, that all Christians "of whatever rank or status are called to. the fullness of the Christian life. and the perfection of charity."58 Religious without res

The Mercury February, 1902 R. ST. Cl.AIK POFFENBARGER. J. F. NEWMAN. MISS ANNIE M. SWARTZ. CURTIS E. COOK. E. C. RUBY. A. B. RICHARD. THE GETTYSBURG MERCURY The Literary Journal of Pennsylvania College Entered at the Postoffice at Gettysburg as second-class matter VOL. X GETTYSBURG, PA., FEBRUARY, 1902 No. 8 TABLE OF CONTENTS My Heart, Be Not Dismayed 241 Significance of the Insignificant 242 Hasty Judgments 248 His Two Girls 249 Wit That Wounds and Wit That Cheers 250 The Most Interesting Man That I Have Known 252 Editorials 257 The Record of a Notable Year 259 Causes of the Decline of Poetry 260 The Crowning Event 262 Money 265 The Gains and Losses from a Territorial Division of Labor 270 Exchanges 273 Book Reviews 275 MY HEART, BE NOT DISMAYED [TRANSLATION FROM HEINE] E. C. R., '02. Oh my heart, do not be in dismay, But bear thou thy destiny. New Spring will give back to thee, What the Winter has taken away. How much unto thee is remaining! How pretty the world, indeed! My heart, in love may'st thou feed, On all that to thee may be pleasing. ■ The tongue is prone to lose the way, Not so the pen, for in a letter We have not better things to say, But surely say them better. —EMBRSON. 242 THE GETTYSBURG MERCURY i SIGNIFICANCE OF THE INSIGNIFICANT HERBERT FINCH, '98. " T F anyone should write the history of decisive loves that have * materially influenced the world in all its subsequent stages it would be an astonishing history." This is the observation of Sir Robert Palgrave in his "History of Normandy and England." The thought is striking. Because it calls attention to those little happenings, which we have all seen, yet have never taken the time to trace out in their true bearing. The significance of the insignificant. It is the operation of the principle, not a particular example, or instance of its operation to which we would call attention. A principle operating not only in the "amiable feelings" but every1 where and at all times. The play of what seems to be mere chance in the physical world, as well as in that more subtle sphere, the sphere of life and conduct. It is a common observation that the precise forms which mat-ter takes is determined by the accidents of location, environment, and the multitude of its disturbances; likewise that the most care-fully arranged plans of conscious conduct are defeated in the ex-ecution by the unforseen and unexpected contingency which shapes things to its own ends, not to our plans. This is the truth that gives the "little falls of fate," as we call them, a new setting, and brings out their real significance. A significance which is simply startling. We need not fancy that this is the first time in the ages that the gleams of this open fact have beeu seen under the dust and tangle of affairs. If you so fancy, take up your Roman and Greek mythologies, the Iliad, the Odyssey, and the Aeneid, and read again. The votive horse to Minerva—a ruse of a wily Greek—was the fertile source of calamities and adventures enough to form the subject of the tragedies and epics of Greek and Roman literature. And I doubt not is the inspiration of three-fourths of the imaginative literature since. That strategy of Sinon, fatally believed, ended a siege of ten years, and ac-complished what arms, bloodshed and the heroism of demigods could not. That deception succeeded where the wisdom of Nestor failed, and his maturest plans were mocked by a skillful lie. All this is the thrilling development of a contest for the I THE GETTYSBURG MERCURY 243 prize of beauty, so insignificant in itself and so foolish. Yet it set Aeneas on his wanderings ; it founded the Roman State; and to that State the world owes most of that which is of value in religion, politics, law, art, and literature. It was only a pebble thrown in the water by a careless hand, but that pebble is the beginning of circles of influence, gliding quickly the one after the other, and spreading till the face of the vast sea is transformed by the turmoil. The shifting fortunes of war and peace, the rise and fall of nations, and the uncertainty of individual achievement were facts with which these men saw that they had to deal, and life became the more intensely interesting to them thereby. Our science is not so ingenious as that of the Greek's. We are not always ready to give as definite a reason for each thing that happens, as they. The storm that rages and dashes the boats against the rocks is not necessarily the divine wrath wreak-ing vengeance for some act of impiety or neglect. Cassandra's wisdom of foresight and prophecy may be the innate quality of a naturally gifted mind, and not the gifts of a divine lover. He who goes through the battle unhurt may never have heard of the invulnerable mail of Vulcan. We do not expect to find some personalty or agency so imme-diately behind every act. It belongs to the child age to imper-sonate the forces and materials about them. Yet, who will deny that there is a great truth at the heart of this childlike simplicity? "Alice and little Dot are sisters, and very fond of each other. So' when Alice went away over the great sea, Dot was very sad and restless and went about, looking in all the corners as if she could find Alice in them. At last she came and said, 'Is Alice gone over the great deep sea ?' Yes, she has gone over the great, deep sea, but she will comeback again some day. Some water poured out in a basin was standing on a chair nearby. Dot ran to it, and got up on a chair, and dashed her hands through the water again and again ; and cried, 'Oh, deep, deep sea ! send little Allie back to me.' " There's a dear little heathen for you. The whole heart of Greek mythology is in that prayer. And how natural and beautiful it all seems. Yes, before the modern nations of Europe and America were born, the paradox of the vast influence of little things was ap-" parent to the ancient peoples. And the fact of the matter is, we ■ I ■ -'■ I I ■ 244 THE GETTYSBURG MERCURY cannot escape seeing this paradox if we will but open our eyes to what is every moment going on about us. The little crystal of snow embodies the laws and forces of the universe to the mind that can see it. The filthy mud under his feet has wonderful possibilities in it to the mind of the seer. "When left to itself this mass of mind will cease its anarchy and competition, and will be mud no longer. The clay in it will whiten and crystalize and harden into a beautiful gem, to gather and concentrate the azure blue of the sun's rays, and you call it a sapphire. The sand will gather in rows, wash off its soot, and look real nice and clean. Then if you will just leave it to itself for a little while, it will crystalize into that beautiful drop of the aurora, called opal. The soot under the same law of co-operation loses its blackness, and obtains in exchange the power of reflect-ing all the rays of the sun at once in the most vivid rays any solid can shoot. This we call a diamond. And what is left of the mud ? A drop of water. If you wish it will become a dew-drop, glistening like orient pearl on your favorite flower. Yet, if you insist it will crystalize into a star." And for the ounce of slime—by a single accident—the accident of rest, we have a sap-phire, an opal, and a diamond set in the midst of a star of snow. The mud in the foot-path will always be mud. Why? Be-cause it was placed in a bad environment. An environment in which there is an eternal broil among the members. By a differ-ent chance and a nobler fate, the sand, the clay, the soot, andthe water, in rest and co-operation, reach their true destiny in the opal, the sapphire, the diamond, and the crystal of snow. But the importance of this truth, which we shall call the "significance of the insignificant" is of far greater moment and in-terest in the influence on life, character and conduct; and es-pecially the direction given by it to the great movements of life, which we call history. A great historian begins a chapter on a famous battle by say-ing, "Arietta's pretty feet twinkling in the brook made her the mother of William the Conqueror. Had she not thus fascinated Duke Robert of Normandy, Harold would not have fallen at Hastings. No Anglo-Norman Dynasty could have arisen, no British Empire;" and we may bring it still nearer to our own hearts and say, no English speaking America. What is brought out in this statement? Only the play of ac- THE GETTYSBURG MERCURY 245 cident, the effects of which we saw in the mud and the gems. But the idea has gained a new significance, because its objects are no longer stones, but men and women. To state that the quality of blood which flows in the veins of the great English peoples, was determined by the chance view of a peasant girl's pretty feet, dangling from the bank of a brook, or "twinkling in the water," looks like an impious burlesque of serious history. A play of the imagination for effect only. A dramatic situation to set events in a bolder relief. It is none of these, but the statement of a great and eternal truth. "There is no great and no small To the Soul that maketh all." 14fe, with all that word means, is changed by just such chance occurrences. Eed off in a new direction, reaching a different goal, changed eternally by an act, which, at the time, was a mat-ter of indifference. Life is comparable to a busy highway, with opeu doors all along its course. Entering one of these doors quite accidentally one day—only for rest and refreshment—an idea, a purpose, sprang to your mind ; that purpose did not rest till it became an act; the act has long since become a habit ; that habit is a part of your character. You will pardon the digression if I ask the nature of that habit; whether it sets in your character like a beautiful jewel. Is it a jewel beautiful and priceless, of which you are proud ? Does it blend in color and symmetry with the other gems into something exquisitely lovely and precious ? Or is it a coal needing only the torch to destroy it and the others as well? Oh, the power for weal or woe in the little things of life ; in the indifferent thought, word and deed. And what is the testimony of History ? What does its per-spective show to be the turning point in great national and world crises? Some trifling circumstance, the miscarriage of a message, the choice of the wrong path ! These are the small hinges on which turn the immense doors that open into destiny. When the racial domination of Europe and America was the issue of a contest between Carthage and Rome ; and the question of oriental superstition and sloth, or Christian hope and industry was being decided in that questionable balance-war ; it is awful to trace the fortune of a single mission on which hung the decision of the momentous contest. ■■ w 246 THE GETTYSBURG MERCURY Hannibal, the prince of generals has carried his arms from the deserts of Africa, over the steep and frozen Alps into the very-heart of Italy. He has not only maintained them there on his own resources, but has won a series of magnificent victories : the battles of Trebia, Thrasymene and Cannae. Rome is reduced to extreme exhaustion and desperation. The flower of her sons has fallen in battle, her treasure is spent, her fields are unsown, her commerce is destroyed. And with all this sacrifice, nothing has been accomplished against her born enemy, the eldest of the "lion's brood." Can you imagine her dismay then, and the terrible realness of the danger, when Hasdrubal, the second of the "lion's brood," a general scarcely inferior to his great brother, appears in Italy with an army of veteran soldiers, trained in the wars of Spain ? The brothers are now within two hundred miles of each other. Should they succeed in forming a juncture of their forces, a terri-ble fate awaits Rome. The necessity of acting in concert with the other Carthaginian army, in the South, is evident. Hasdrubal therefore sends a message to Hannibal, announcing his line of march, and the place where they would unite their armies, to wheel round on Rome. The message traveled in safety the greater part of the distance to Hannibal's camp ; but when near the goal, fell into the hands of a detachment of Roman soldiers, and Hasdrubal's letter, detail-ing the plans of the campaign, was laid, not in his brother's hands, but in the hands of the enemy. The victory so nearly won! a hairsbreadth ! Three thousand miles traveled in safety, only one more to go, then to fall in the hands of the enemy ! Through the failure of a messenger boy to deliver his message, the plans, the toils, the travels of years dashed to the ground ! It is tremendous. Yet, when we look down the vista of the years from our van-tage ground, and see the beneficence of the accident, we marvel not at Hannibal's defeat, but that such beneficence should ap-parently be left to the hazard of a messenger to accomplish its mission. We marvel that so small a thing as a letter discovered on the person of a spy, should be the means for wresting the dominion of the Western World from the Phoenician, and of giv-ing it to one "better fitted to receive and consolidate the civiliza-tion of Greece ; by its laws and institutions to bind together bar- MPHW|Ni«TOWJA**rr THE GETTYSBURG MERCURY 247 barians of every race and language into an organized Empire ; and to prepare them, when that Empire is dissolved, to become the free members of the commonwealth of Christian Europe and America." No less striking is the turn of events, when all Europe was convulsed by the ambitions of the modern Hannibal, when institutions and governments were crushed under the colossal stride of him who aspired to the throne of all Europe, and came dangerously near achieving his aspiration. When neither arms nor bloodshed, coalitions, nor council, nor even his island fastness, could tame the restless spirit of Napoleon. The lying words of a peasant boy to a French General, "Go this way and not that," decided Waterloo and Napoleon's fate. The fall of Napoleon, but the liberation of Europe, is in that sentence of the peasant lad. Grouchy was expected and Bliicher came up. Destiny has its turn in the road. A rustic lad is the mouthpiece, or sign-board, if you choose. "The throne of the universe was looked for and St. Helena's islet-prison loomed up !" These are a few instances in which we see the significance of little things, the insignificant, and the way they become the hinges on which the great changes in nature, individual destiny, and the world movements are made to turn. And when we think what these contingencies entail—injury of body and dis-tempers of mind, their influence on charac ter and destiny, the way they make for war and peace—weak and helpless in the face of these uncertainties, we cry in the words of Tennyson : " Are God and Nature then at strife, That Nature lends such evil dreams ? So careful of the type she seems, So careless of the single life ; " That I, considering everywhere Her secret meaning in her deeds, And finding that of fifty seeds She often brings but one to bear, " I falter where I firmly trod, And falling with my weight of cares Upon the great world's altar-stairs That slope through darkness up to God, " I stretch lame hands of faith, and grope, And gather dust and chaff, and call To what I feel is Lord of all, And faintly trustithe larger hope. " 248 THE GETTYSBURG MERCURY MASTY JUDGMENTS M. R. HAMPSHER, '04. TVTEBSTER defines a judgment as an act of the mind in com- w paring ideas or examining facts to ascertain the truth. We easily perceive that there can be different methods by which the mind ascertains the truth : by a careful study of the facts, or by a superficial view of them. We also know that a hasty decision is sometimes made necessary by the attendant circumstances ; for instance, in the case of a man in imminent danger of death. But, since hasty judgments are formed on the spur of the moment and without due deliberation, they are usually inaccurate or incorrect and are productive of more harm than good. The evil^effect of hasty judgments may be considered in three aspects : social, in-tellectual and moral. It seems somewhat irrational to make the statement that hasty judgments are an evil in society. Yet they have created discord and confusion in social life. They have been the means of sep-arating good friends; for many times have persons made state-ments concerning the character of their friends which they would not have made after some reflection, and friends have often fallen into controversy over a matter which careful consideration could settle immediately. How careful, then, one should be in express-ing his judgment, in order that he may not cut asunder the bond of friendship ! Again, the hasty distribution of justice is often the cause of discord in government. A rash judgment of a law court creates confusion and establishes unlawful precedents ; and, therefore, national and international relations should be the object of care-fully weighed judgments. All treaties, agreements, etc., should be examined in every detail ; for a single mistake often plunges both nations into a dispute more bitter than before. It is very important then, to take time to consider the question under dis-cussion, before one expresses his judgment of it. The Schley Court of Inquiry furnishes us a good illustration of this statement. Review its proceedings, its investigation of de-tails, one by one, and contemplate the effect, if the inquiry had been conducted in any other way. The intellectual phase of this evil presents itself in the injury to the mind of the man who indulges in it. He becomes careless THE GETTYSBURG MERCURY 249 in his habits of thinking; his reasoning power is weakened and his will is under the influence of other men. He gradually grows narrow-minded, and the amount of knowledge he receives is ma-terially lessened. His whole intellectual growth is retarded much more than if he had formed the habit of investigating things and finding their true meaning. If in no other way, however, hasty judgments are morally wrong, both towards God and man. Ever since the great teacher gave the command "Judge not, lest ye be judged," this truth has been evident. We wrong our fellowmau by misjudging the intention of his deeds. Almost all the slanders and gossip that help to injure a man's reputation arise from hasty judgments of his actions. All past history teaches us that such judgment is a moral injury to our neighbor. But we wrong our God, also, when we do not investigate his teachings, and when we pass hasty judgments on certain doctrines and beliefs. Infidelity, the greatest foe to Christianity, wins the most of its adherents through their own hasty and impulsive judgment. The evil of hasty decisions, therefore, is very great, socially, intellectually, and morally. And we should exert our utmost efforts to overcome the habit in ourselves, and to form the habit of expressing our opinion only after a long and careful judgment. HIS TWO GIRLS THE GIRI, HE WANTED. She must be fair as summer skies, With cheeks of crimson gloam, And the light that lies in her starry eyes, Outshine the twinkling- dome. Her lips like roseate bowers must coat The pearly gates of song, And the notes that float from her liquid throat, Must match an angel's tongue. Her locks like silken mist must fall Adown their Albion steep, Her dainty ears smile out through all, Like atolls of the deep. i She must be crowned with fortune's gold, Lead on the social row, Her graces must the blending hold, Of heaven's ethereal bow. I I■ I i 250 THE GETTYSBURG MERCURY Her heart, whene'er it leaves its cage To wing- love's fragrant air, Must find in mine its foliage, And nestling, warble there. THE GIRL HE GOT. She is deaf as Egypt's mummied kings, And blind as tawny owls, No song her dry tongue ever sings, No smiles erase her scowls. Her nose stands out, a parrot beak, Her ears they are no pair, Her toothless mouth is sadly weak, And fiery is her hair. Of gold she has no single grain, Of sense no fool's estate. No power has she o'er hearts to reign, Can neither love nor hate. You wonder how it happened thus, 111 fortune's quick decline, I'll tell you friends, the damsel was A comic valentine. —J. B. BAKER. WIT THAT WOUNDS AND WIT THAT CHEERS MAY T. GARLACH, '04. '"PRUE wit, that subtle "flavor of the mind," is just what man *■ needs to bring him out of himself, and add the zest and spice and relish to the life that is apt to be dull and prosy, if taken too seriously. It is, indeed, "the salt" that makes life palatable and keeps it from being stale, flat and unsatisfying. Wit is just the ingredient needed to give the proper seasoning of mirth, cheerfulness and lightness to a life that would otherwise be heavy and sad. But, like every other good thing, wit can be and often is, abused. It is too often used as a lash to wound and hurt and torture. Its cruel scorn and withering contempt are blighting in their effects, and its underlying impulse of hatred and malice makes it doubly disagreeable and hurtful. In this capacity wit is a dangerous weapon. Sydney Smith says: "When wit is combined with sense and information, when softened by benevolence and restrained by THE GETTYSBURG MERCURY 251 principle ; when it is in the hands of a man who can use it and despise it, who can be witty and something more than witty, who loves justice, good nature, morality and religion ten thousand times more that wit—wit is then a beautiful and de-lightful part of our nature. Genuine and innocent wit like this is surely the flavor of the mind." And herein lies the secret of true wit. The keen delicate thought that is quick to detect the hidden or absurd connections between remote ideas; the wit that shows the old idea in a new and entirely different light, that creates only pleasant surprise and goodnatured laughter, is truly the wit that charms and cheers. The gentle humor, which is without hostility to anything or anybody, stimulates and amuses by its sprightly life and spicy repartee. Its brightness in making old thoughts new, its keen-ness in criticising without giving offence, its sparkle and flash in illuminating and making sunshine, all minister to man's innate love of fun and laughter and happiness. The irresistible humor that can point out the imperfections and peculiarities of men and at the same time appeal to their sense of the ludicrous, is indeed a boon to over-sensitive mankind. We have examples of this delightful wit in Shakespeare, Dickens, Irving, Lowell and Holmes. Of these each wrote in his own peculiar style, sometimes criticising with sharp sarcasm the follies and frailties of mankind; sometimes delightfully humorous, simply witty in a good-natured way. Their apt power of attributing to their fictitious characters such faults and im-perfections as the reader recognizes to be his own, and their sharp yet ludicrous criticism of these same failings, has a tendency toward good, for while men laugh and are amused, they will yet try to remedy the weaknesses thus pointed out, and which they feel to be their own. On the other hand stands the wit that wounds. Here sarcasm and ridicule hold full sway, and are adepts in the art of wound-ing, while irony stalks, sometimes unattended, sometimes hand in hand with these, its co-workers of pain. Malicious, biting sarcasm puts the knife into its victims heart and twists it, and laughs with fiendish glee. Cruel, relentless ridicule uses the lash of derision, and flays its subject in full sight of the heartless, mocking crowd. Irony, with veiled hatred, hurls its "boome-rang which goes in a different direction from that which it is I 252 THE GETTYSBURG MERCURY thrown, and does not strike the one at whom it is seemingly aimed." Truly, in all the world, there are no surer implements for wounding than these three qualities of wit. There is, however, just one field in which their cruelty may serve to good purpose, and that is where they attack the pre-teutions and follies and faults of maukind in general. Here their stinging, biting humor may rouse men to a sense of their weakness, and stimulate them to better action. Considered in its best sense wit is invaluable, since it not only tends toward reforming the manners and customs of the times, and correcting the faults of mankind; but also, by its brightness, sharpness and sparkle brings man out of his prosy self and gives him room for laughter, which, although it is "considered a weakness in the composition of human nature, still it breaks the gloom that is apt to damp the spirits of man, by gleams of mirth, and therefore he should take care not to grow too old for laugh-ter." " Laugh, and the world laughs with you, Weep, and you weep alone. This sad old earth must borrow its mirth, It has trouble enough of its own. " *$&> THE MOST INTERESTING MAN THAT I HAVE KNOWN F. L., '04. '"THREE miles southeast of the town ofW , along the line of ■*■ the H. & B. railroad, a high ridge rises almost precipi-tously from the flood plain of the little Antietam. This ridge, higher than any part of the surrounding country, extends in an unbroken line for mile after mile in a southern direction. Twenty feet above the level of the stream, at the end where the ridge takes its abrupt rise, yawns a black cavern almost large enough for a man to enter without stooping. A short distance within, this passage opens into a large room twenty feet high and forty in width. This subterranean passage, like the ridge in which it lies, extends for mile after mile and has never been explored to the end. Almost directly in front of the mouth of this cave, and on a lower plane, stands (or rather stood, for lam now writing what a boy often years heard and saw) a neat cottage built of limestone. Well do I remember the ivy clinging to its walls, its neatly kept THE GETTYSBURG MERCURY 2S3 little lawn with boxwood-bordered walks, and farther on the gar-den where flourished the grandma wonders of the olden time. At the rear of the house was the orchard in a beautifully level, green meadow extending back to the creek and away from the foot of the ridge to a point where a railroad bridge spans the creek. Follow this creek two hundred yards in a northeastern direc-tion, look across a narrow meadow and you see a large farm house, likewise of stone. Here for two brief years, happy, happy days all of them, they now seem, lived my younger brother and I, the privileged sons of an industrious farmer. Those days, with their marvelous experiences, their soul thrills, I shall never for-get. We were at an age when our young souls were just open-ing to nature's wonders, when stories of adventure had a won-drous charm, when from the few books we had read life was ap-pearing superbly grand and beautiful, when imaginations were most active, and when in the overpowering feeling of some moments we tried to blend into one comprehensive whole all we knew of the past, the marvelous wonders of the present, and the vaguely comprehended aspirations for the future, and in such times how the soul did pant and leap and swell till we were more than earth or sky or sea. We had read Scottish Chiefs, Pilgrim's Progress, Robinson Crusoe, and a Child's History of the United States, full of Indian stories. The sorrows, the struggles, the sufferings, the triumphs of the chief characters of these books were made our own, and any strange phase of nature would present one or another to us. How unbearable was the steady, persistent croak, croak of the frogs down by the big spring pool on an April evening, or the chirp, chirp of those nameless crea-tures in the thicket beyond ! Why was it that those sounds so rasped on my soul and filled me with such shuddering ? One summer evening our mother strolled with us along the bank of that ever murmuring Antietam. I dipped my bare feet in the water, a little duck swam by alone, and all at once I was afraid and urged an immediate return across the meadow to the house. What was it that made me afraid, and why do I remember that? And I remember how the moonlight used to come down on the fog along the creek between our house and the high ridge oppo-site. What that put into my soul I cannot describe nor will I ever forget. And so the nights were strange, weird, mysterious,something 1 254 THE GETTYSBURG MERCURY of another world. But the days how different, how rich, how full! That shallow stream was our Mississippi, that bit of thicket the endless forest, the timid rabbit, the fleet deer. With bows and arrows of our own handicraft we hunted him, or climbed the hills and stormed the fortresses of Scotland. Following down that bit of forest we met with all the adventures of Crusoe on his island, or skirmished with Indians hidden behind trees and stumps. Our wanderings in this direction brought us to the rail-road, and beyond we saw the stone cottage. But little we knew of it yet. In May, 1889, came the memorable Johnstown flood. Our little stream was swollen beyond its banks, and all night long it surged, and groaned, and roared down by the bridge. When the waters subsided, it was found that the bridge had been weakened and a new one was ordered built in itsstead. The workmen came, and many an afternoon we watched them digging out for the foundation, and swinging the ponderous stones in place. But more than this we saw. Below the bridge, the flood had cut away the left bank of the stream, and the water had overflowed the orchard meadow, carrying away the top soil and leaving the surface covered with sandstones. Here we saw an old man at work day after day, carrying the stones from his meadow and with them building a high new bank for the creek. We gradually made his acquaintance, and, children-like, gave proof of our de-sire to be friends by helping him in his work. The physical appearance of the man had caught our eyes at the very first. Still tall and broad-shouldered, though now some-what stooped, he gave evidence of having been a powerful man in his day. He was quite active for his age, being then as he told us in his ninety-first year. He had personal recollections of three wars, being a boy in 1812, and having served as a private in the Mexican war and as a corporal in the Civil war. This was enough to make him a hero in our sight. So we visited him from day to day. He took us with him to the cottage sometimes, and we learned that its only other inmate was a spinster daughter, who seemed nearly as old as himself. Sometimes we sat with him in the shade, back of the house by the little spring, whose waters we drank from a cocoanut shell. At such times what conversations we had ! For us he was an oracle. What questions we asked him about his life and experi- THE GETTYSBURG MERCURY 255 ences, about this spring, that stream, that hill, about the Indians who once drank where we did then, about the thousand other things which the imaginations of boys of that age will suggest! He answered us with all patience. In fact he seemed to enjoy our prattle. For us life lay beyond with all its sunshine and promise. It was an ideal world and we longed for a fuller knowl-edge of it. For him life was a thing of the past. He had with-drawn from the interests and conflicts of the world. So neither he nor we were in the great whirl of life, and though we were at its opposite barriers, still we felt that we stood on common ground. He certainly felt this, or why would he have chatted with us so long and so pleasantly ? The memories of his own life were streaming down to him across the years, some sad, some happy, and so he strove to have us know what was good and noble and brave in life. In our simple way, he made us feel the great basal principles of manliness. The man, the time, the circumstances were so blended that those lessons can never pass from my memory. Once or twice we climbed the hill together to the great dark cave. On a smooth stone at its entrance were cut the names with dates of its earliest visitors. One I remember was 1775. That carried us back to the Revolution when, as we thought, all men were good and brave. The Indian legends counected with the cave had come down through the earliest settlers in that com-munity to our old friend as a boy, and now he related them to us. How we wondered at their strangeness ! How our hearts leaped as he told of the brave deeds of war performed there by the forest children. How we listened with bated breath as he told us how the pale faces had been tortured in this place. But he did not frighten us. He tempered the stories to our years, and made us rejoice in the better times in which we lived. Still, I remember, how we stood one quiet afternoon in October at the mouth of that cave. We looked down at the trees scattered along the stream and in the bit of woods yonder. The sun, just one hour high, was touching their drapery into gold, and flashing from the rip-ples in the creek. Then all my soul welled up in me. Life was offering such grand possibilities, and I was longing for the time to take advantage of its opportunities. And turning to the old man, whose face was turned pensively toward the sinking sun, I felt that somehow he was causing these impulses in me. 256 THE GETTYSBURG MERCURY One evening in November we went with our father to spend an hour with this friend by his fireside. It was one of those stormy, blustering days heralding the advent of winter, and this evening a wood fire blazed on the hearth as the custom was in that house. He and father talked on various subjects for a time. The fire gradually died down, suffusing a soft mild light through the room. His interest began to flag in matters of neighborhood concern, his face took on a more sweetly pensive expression, and he looked at brother and me sitting at his feet in a manner that was all tenderness. Then he told us of other happenings spent around that hearth in the long ago, and, for the first time, of the two little boys long since lost, whose places we seemed to be filling that night, and of the mother whose headstone we hadseen in the burying ground on the next farm. Finally he ceased, the fire burned lower still, but no one dared speak, for we felt that the place was sacred with the presence of the long-departed. At length we rose to go, and "goodnight" was said in a reverent hush. As we crossed the meadow path, what thoughts came into my mind ! How strange life seemed ! What is death ? Why do some live so long, and others die so early ? These are scattered reminiscences of a man intensely interest-ing to me then, and one whom I shall never forget. What makes him so interesting and so long remembered ? I cannottell unless it be because he came into my life at such an impressionable time, bringing the very things which keen perceptions and an active imagination were ready to lay hold of. \ DVICE is a good thing, but it will always be something of a **■ nuisance until the givers of it accept responsibility for the bad as readily as they take credit for the good. —Saturday Evening Post. Christian faith is a grand cathedral, with divinely pictured windows. Standing without you see no glory, nor can possibly imagine any; standing within, every ray of light reveals a harmony of unspeakable splendors. —Ha-wthorne, THE GETTYSBURG MERCURY Entered at the PosioJJlce at Gettysburg as second-class matter Voi,. X GETTYSBURG, PA., FEBRUARY, 1902 No. 8 E. C. RUBY, '02, Editor-in- Chief R. ST. CUAIR POFFENBARGER,' 02, Business Manager J. F. NEWMAN, '02, Exchange Editor Advisory Board TROF. J. A. HIMES, A. M., LIT. D. PROF. G. D. STAHLEY, M. D. PROF. J. W. RICHARD, D. D. Assistant Business Manager CURTIS E. COOK, '03 Assistant Editors Miss ANNIE M. SWARTZ, '02 A. B. RICHARD, '02 Published each month, from October to June inclusive, by the joint literary societies of Pennsylvania (Gettysburg) College. Subscription price. One Dollar a year in advance; single copies Fifteen Cents. Notice to discontinue sending- the MERCURY to any address must be accompanied by all arrearages. Students, Professors, and Alumni are cordially invited to contribute. All subscriptions and business matter should be addressed to the Business Manager. Articles for publication should be addressed to the Editor. Address THE GETTYSBURG MERCURY, GETTYSBURG, PA. EDITORIALS "VVTITH this issue of the Mercury we complete its tenth volume " and shift the duties and responsibilities belonging to the publishing and editing of the same upon the shoulders of our successors. We would bespeak for them a successful year. The journal is in excellent condition financially, and, as far as we were able, we tried to maintain its literary position. There is plenty of room for improvement and no doubt we shall see some of this improvement before another year shall have passed by. Among the first of these improvements which we are sure the editorial staff will heartily favor ought to be a greater liberality on the part of the student body in furnishing material for the journal. This step could not help but encourage the staff iu making other improvements. That this suggestion may not be in vain is the wish of the retiring staff. "Heaven helps those who help themselves," is an old proverb, truer than most proverbs are. No race, no nation, no tribe has ever been civilized by the mere outside application of ■ I■ ■ Im 258 THE GETTYSBURG MERCURY the forms of civilized life. No amount of philanthropy has done more than make a miserable loafer of the American Indian, who seems less capable than most other races of taking into his soul the minor virtues of Christian culture. And so no man has ever risen to eminence except by his own efforts, while too many have fallen short of greatness, or of what is better, usefulness, merely by the superabundance of means at their command. " The right man in the right place" is not such an accident as most good-natured people suppose, but the legitimate result of perseverance, energy of purpose, patience, courage, and self-control, applied in the proper direction, or, indeed, in any direction, one might say; for the man who has these qualities is pretty sure to work himself out of the woods somewhere. It is not the man who cries lustily to Hercules that gets out of the mire, but he who puts his shoulder to the wheel and does not fear to soil his Sunday clothes—in fact, perhaps, has no Sunday clothes. RESOLUTIONS BY PHILO SOCIETY. "Death touched him and he slept." The merciful angel of death has taken from Philo society a much esteemed member, Paul Cover ; therefore be it Resolved, That, as in him we have lost a most faithful member, our devotion to the society may be strengthened by his example. That we emulate his modest disposition and gentlemanly character. That we as a society express our appreciation of his life and services by extending to the bereaved family our sincere sym-pathy. That a copy of these resolutions be recorded on the minutes of the society and published in the college and town papers. HAROLD S. L,EWARS, FRANK LAYMAN, WILBUR H. FLECK, Committee. RESOLUTIONS OF RESPECT BY THE CLASS. WHEREAS, It has pleased Almighty God in his infinite wis-dom to call from our midst to his home on high, Paul Homer THE GETTYSBURG MERCURY 259 Cover, whom we have always regarded with the utmost esteem as a classmate and student. Therefore, at a meeting of the class of '05, Pennsylvania Col-lege, January 7, 1902, be it unanimously Resolved, That by the will of God one of the most worthy members of our class has been removed, whom we always knew as being upright and noble in character, faithful in his studies and Christian duties, whose pleasant disposition gained for him many friends during his short career at college ; and also Resolved, Although our class has been saddened by the un-timely death of a fellow-student at the beginning of our college course, we humbly submit to the will of God, believing that he in his mysterious ways doth all things well ; be it further Resolved, That we extend our heartfelt sympathies to the af-flicted family, and that we implore God's blessing upon them in their dark hour of trouble, and also Resolved, That a copy of these resolutions be sent to the sor-rowing family, and to the college journals and town papers. CHARLES W. HEATHCOTE, HARRY R. RICE, BENDER Z. CASHMAN, Committee. THE RECORD OF A NOTABLE YEAR TNTJRING the year just closed the two greatest nations of the *~* world changed rulers. Queen Victoria died at 6:30 P. M., January 22, and the Prince of Wales became king, with the title of Edward VII. On the sixth of September Leon Czolgosz twice shot President William McKinley, and the victim lingered until 2:15 o'clock, Saturday morning, September 14. The afternoon of the same day Vice-President Theodore Roosevelt took the oath of office. The Ameer of Afghanistan died on October 3, and five other deaths notable in the politics of the world were those of Ex- President Benjamin Harrison on March 13 ; Hoshi Toru, Japa-nese statesman, assassinated June 21 ; Prince von Hohenlohe, who died on July 6 ; Signor Crispi on August 11, and L,i Hung Chang on November 6. The war in South Africa dragged along at an expense to the British of millions a week. So far the cost is about a billion dol- I I 260 THE GETTYSBURG MERCURY lars, and the English losses in men have been about 20,000. In the Philippines Aguinaldo was captured by the brilliant Funston, and the effort was made to inaugurate civil government in the islands, but the pacification is by no means complete, and the year ended with fears of a general uprising, and with a message from General Chaffee that he would need all his 60,000 soldiers for twelve months or more to come. Matters improved in Cuba, and a President will be elected on the twenty-fourth of February next. The Powers withdrew from China and the Court began its return to Peking. In our national affairs important progress was made. The re-apportionment based on the census of 1900 increased the mem-bership of the House of Representatives to 386. The army can-teen was abolished. The centennial anniversary of the elevation of John Marshall to the head of the Supreme Court was celebrated. The count of the electoral votes gave McKinley and Roosevelt 292 each, Bryan and Stevenson 155 each. The most important de-cision of the Supreme Court concerned our relations with our new possessions. By narrow majorities it was held that the Constitu-tion follows the flag, subject to the action and regulation of Con-gress. This led to special legislation for Porto Rico and for the Philippines. President Roosevelt urged reciprocity with Cuba. The various reciprocity treaties which have been hanging fire for more than a year are still unacted upon. The Pan-American Congress in the City of Mexico was a social success and a politi-cal failure. The great international fact of the year was the Hay- Pauucefote treaty, by which Great Britain allowed to this country the right to go ahead and build the Isthmian canal. The treaty was ratified by an overwhelming vote. —Saturday Eve?ii?ig Post. CAUSES OF THE DECLINE OF POETRY JOHN A. MAUGHT, '04. TN the treatment of this subject it may be well first to state what •*■ I believe poetry to be, and especially poetry such as this subject requires. True poetry is the concrete and artistic ex-pression of the human mind in emotional and rhythmeticai language. If all verse, which bases its right to be called poetry merely upon its rhythm and rhyme, should be adjudged as such, my THE GETTYSBURG MERCURY 261 conviction that poetry is upon the decline could not exist, since, at the present time there is nolack of attempts at poetizing, which accomplish only what is least essential in poetry, namely rhyme. Poetry as it shall be considered here is that lofty and sublime language which carries with it universal truth and convictions. The cause for the decline of poetry may be classified under four heads, ist. The present manner of living. 2nd. The absence of an inspiring cause. 3rd. The literature of a nation is first made manifest in poetry and for that reason less attention is given to poetry after prose is introduced. 4th. The present preference of brevity and clearness to beauty and style. First, I shall try to show what is meant by the present manner of living. The growing inclination to mass in cities and towns is disadvantageous to poetic thought and passion, for what pro-duction of any consequence, either of poetry or of prose, was ever composed amid the unceasing noise and bustle of a city ? Poetic passion to materialize most needs quiet and repose. Again, men are engaged in too persistent a chase after wealth to allow themselves to be inspired either by the beauties of nature or by the embellishments of daily life. In time past, dating from the founding of Rome to the dis-covery of America, men were content with sufficient wealth to comfortably maintain life, whereas to-day opulence is apparently the highest ambition. Has a true poet ever lived who was avaricious? The absence of an inspiring cause shall next be considered. In order to produce poetry the soul must for the time being have reached that state of exultation, that state of freedom from self-consciousness, which is most beautifully por-trayed in the following quotation from Tennyson : "I started once, or seemed to start, in pain, Resolved on noble things, and strove to speak As when a great thought strikes along the brain And flushes all the cheek. " Into this mood the poet must always pass before he can write a truly poetic line. But in order that this mood may exist must there not be first a cause ? Paradise Lost, that famous epic of Milton, would never have been written had it not been for the English Revolution. If Dante had not been banished from Florence by the relentless Charles of Valois his memory would never have been perpetuated by the Inferno. We now come to I wMiiMiwiiMfflinn 262 THE GETTYSBURG MERCURY the third head. Since the literature of a nation is first manifested through poetry, as the language grows older its style changes from that of a purely poetic strain to a more matter-of-fact way of expression. The literature of France was first introduced by the Trouleadours and Trouviurs, the poets of Southern and Northern France. But after fifty years prose began to share the literature with poetry and from that period dates the preference for prose in France. And so it has been in the case of the literature of ancient Greece and Rome, Arabia, China, Germany, and of other nations needless to mention. The fourth and last reason now confronts us—the now prevalent preference of brevity and clearness to beauty and style. In this the 20th century a composition accurate in detail and replete with poetic sentiment is not desired nor is it greatly appreciated. This lack of preference for lofty composition may be attributed to two causes. 1st. The great popularity of the newspaper. 2nd. In this age of activity men have not time to read a detailed and difficultly comprehended article when a clearer and more concise style may be had. And in conclusion, I may say that as the world advances in years, poetry, like a time-worn structure, shall eventually pass into oblivion. THE CROWNING EVENT CHARLES W. HEATHCOTE, 'OS. 'THE crowning event or turning point comes earlier or later in *■ every man's life. Will he be ready to meet it as did Christ? Or will he succumb to his baser passions as did Mohammed ? A man's morals is one of the essential things which lead up to the crowning event. There have been very many men who have gained power in various countries ; but their morals have been very base. Too often the morals are overlooked. It is a shame that such a man who has gained power is considered to be smart, the people therefore overlook his morals. He must have the stamp of honesty and purity in his face. Benedict Arnold, the traitor, had no stamp of honesty about him. Suppose Arnold had been allowed to go on with his schemings, he would have succeeded. Then the weak minded would have apologized for him and said, "Oh, suppose he was dishonest and tricky, he suc-ceeded." Strong will power and moral courage is needed not to 1 THE GETTYSBURG MERCURY 263 succumb to the weaker passions. The theorists tell us that Christianity is good to keep up the nation in morals. The people themselves are required to do this by having strong will power and not yielding to dishonest passions. For a man to succeed in life it is essential that he should have a stable character. Character is not formed in a day. It is formed day by day as we grow. The crown of life is character. Charac-ter is nature in the highest form. There is no use to ape it. True, a young man in forming his character does meet with obstacles, temptations and discouragements ; but with a strong will power he can overcome them- Each battle will make him stronger. He will be able to develop a character without suspicion or reproach. A character that will be an example for others. When the turn-ing point does come he will be ready to meet the storm calmly. Energy is the secret of success. Energy exerted in the proper sphere becomes a second nature or habit. Mr. James, in his Psychology, says, "Let no youth have any anxiety about the up-shot of his education, whatever the line of it may be. If he keep faithfully busy each hour of the day, he may safely leave the final result to itself." Be full of enthusiasm and ardour in whatever you may under-take to do. 'Are you in earnest ? Seize this very minute ; What you can do, or dream you can, begin it! Boldness has genius, power, magic, in it ! Only engage and the mind grows heated ; Begin it, and the work will be completed.' The one thing mankind mostly desires is action of some kind, something which has life in it; and the more mankind receives, the more their pleasure and satisfaction. For a number of men are dull and weary. Think out some rich thought and commu-nicate it to mankind. We are born to communicate ourselves to our fellow mortals. Above all let there be no delay in beginning, no more dreaming. The value ofself confidence is also necessary in going on toward the crowning event. Many a young student has failed because he lacked tenacity and persistency. They decide that luck or fate is against them, and that it is of no use to try further. Outside of character itself, there is no loss so great as that of self-confi-dence ; for when this is gone, there is nothing to build upon. It 264 THE GETTYSBURG MERCURY is impossible for a man to stand erect without a backbone, es-pecially when he has much weight to carry. Nothing can keep a man down when he has grit and determination. Self confidence makes men gods, whose wills must be obeyed. The victor who wins life's battles wears the air of a conqueror. His manner, gait, and voice show that he is a conqueror. It is vivifying. It makes the weaker assume a stronger role of self-confidence. The crowning event came to Christ's life when he was tempted by Satan. As a man he met the temptations. His morals, pure-ness of life, character, determination and self-confidence had so implanted themselves in his life, that he was able to meet the storm calmly. At that moment he flung the power of the world from him. Mohammed on the other hand after the "Heigira" found that he had the balance of power in his hand. This was the turning point of his life. Previous to the "Heigira" he was content to preach his religion peaceably ; now he determined to spread it with fire and sword. Mohammed was willing to suc-cumb to his baser passions, to satisfy his own selfish desires at the cost of Arabia. Christ did not forget his mission on earth. Therefore the pureness of his life shines out. The crowning event generally comes to a college man after he has graduated from college. Then is when he must make his de-cision. How quickly an undecided, vascillating man communi-cates his uncertainty and vascillation to those about him. Every-one who comes in contact with him, unless he is well poised, catches the disease ; it is as contagious as small-pox. Everything about him drags, the whole atmosphere is loaded with indecision. A young man as he starts out on life's journey should always keep his ideal in sight. He starts out fresh from college, his mind charged with fine ideals and expectations. He is not out long before his lofty sentiments give way to the pursuit of wealth or position. If one will only read, for a few moments each day, one of the great masterpieces of literature, he will be able to keep his ideal before him. The more Christ is patterned as an ideal the more that ideal will be able to be realized. To live an ideal life is to associate with pure and noble souls. The potent personality of our divine Master draws us to follow him as an ideal. Christ believed in an ideal life and strove to in-culcate that ideal in man. A man's ideal is his guiding star. All those who struggle are able to reach their ideal. THE GETTYSBURG MERCURY 265 As to failure the less we think of it, the better. In thinking of failure, men lose the power of action. They will not work with the same view. Whatever they do, the shadow of failure shrouds them. Their ardour is gone. True our work does often seem to fail; and the world cries out, "He is defeated ; he saved others, himself he cannot save." These were the same words the crowds hurled at Christ when he was crucified. But Jesus, who lost himself in his work, knew that he had not failed. "I have finished the work.': "Consummatum est," he cried. It was the cry of triumph. In the end when we lay down the work assigned us we also can say as did the Christ. MONEY ROBERT W. LENKER, '03. TWJONEY is the most important factor of the world's activity. ■*■*■*• It is the boy's essential to procure his spinning top or sail-ing kite. It is the power that connects Continents with Suez Canals, and spans oceans with cables, tunnels mountains, and sends through their bowels speeding trains of human freight. It has annihilated space and brought Nations together in speaking distance. It has wrested from nature the wings of lightning. It has conjured into wedlock Niagara's waters and electric fire. Money is the food that sustains the world's commerce, whether the purchase of the feathers in a lady's hat or a line of railroads or ocean steamers, the one gives satisfaction to pride, the other to the millionaire's greed. Both are led by the same impulse which phrenologists call the organ of acquisitiveness, and which we possess respectively in a higher or lower degree. Cultivated by benevolent motives, it sends messengers on wings of healing and charity, perverted, it goads the criminal to murder, and a Judas Iscariot to betray his Savior for thirty pieces of silver. Money is the synonym for the possession of the good things of the world, for it will procure them. Persons may preach of the discipline and advantage of poverty, but, practically, men will not listen to the arguments against the pursuit of silver or gold, when they are out at the elbows, and their children are crying for raiment and food. Lord Bacon says "Believe not them that seem to despise riches, for they despise them who despair of 266 THE GETTYSBURG MERCURY them." Who has ever seen a scowl upon the minister's face on a Sunday morning when he found a twenty dollar gold piece in the contribution box ? Who has ever known any one to do violence the universal craving for the good things of the earth, and refuse an unexpected windfall by the death of a rich old uncle or aunt ? Men will make any sacrifice for money. For it they will delve in the deep and dangerous mines of the earth, work at un-healthful labor, making matches or powder. The galleons of Spain ploughed the stormy ocean in search of gold. Not so much the love and teaching of the cross led Cortez to murder the rulers of the Montezumas, and Pizarro the Incas of Peru ,as the lust for gold. A problematical silver or gold mine, of supposed fab-ulous wealth and magnificetit distance, has many a time been the key which unlocked the hoarded savings to sink them in the stocks of the bogus mines. Likely there is danger in loving money too much. The love of money has seared or hardened the soul of the rich man, it has caused the giddy wife to leave her husband, it has filled the land with thousands of rum-holes, which fill our poorhouses and jails with paupers and criminals, and burden us with taxes. But the love of money is not the root of all evils. There are many other evils that do not radiate from a silver or golden stump or tree. The use of money and the possession of riches may in themselves be all right, while their abuse may be all wrong. Solomon, Abraham and Job did not lose their favor in the sight of the Lord on account of their riches, but on the contrary, they were ap-proved of. No one seeks poverty from choice, as the dangers of poverty are manifold greater than the dangers of riches. When one lacks the luxuries, yes, the necessaries of life, and is exposed to want, sickness, and disease, discouragement and despondency, he is in no condition to exercise the highest function of mind and soul. It is true that the ennobling virtues are sometimes practiced in spite of poverty, but not because of it. Job was an exception, but his faithful wife could not bear the pressure of affliction and wanted her husband to curse the Lord. The girl that makes shirts for six cents apiece and lives in a garret, and the boy without work, money or home, are driven to temptations of which the rich know nothing. The philosophy which teaches a contempt for money is not very deep. We THE GETTYSBURG MERCURY 267 should all seek to lay up something for old age, and keep us from want in sickness and out of the poorhouse. It is true that the Saviour taught his followers not to be over anxious about to-morrow, but like many of his sayings, this teaching was prompted by local influences and surroundings. This was the case in the genial clime of Jordan, where the earth brought forth food spontaneously and required little effort from man. The want of money is the stimulant to our work and the appetizer to the business nerve. It is that which gives stimulus to ingenuity, invention, intellect and ambition. It is this want of money and the constant struggle for it that keeps society and the world in equilibrium. L,et each one have a few dollars more than he is sure he needs for a life time, and anarchy would follow. His effort of mind and brain would be spasmodic. The very labor a man has to put forth to obtain money brings out his self denial, economy, energy, tact, it is his education. It will bring out his practical qualities as well as his mental and moral qualities. A writer has said "The soul is trained by the ledger as much as by calculus and gets exercise in the account of sales as in the account of the stars." The provident man must of necessity be a thoughttul man; living as he does not for the present but for the future. Knowledge is power, but it is not all power. Money is power. It brings comfort, it brings influence, sometimes unworthy influence. Shakespeare says "The learned pate ducks at the golden fool." With many the intellectual pigmy becomes a giant of influence. In our country the only title seems to be based upon greenbacks, and the young dude who is still struggling with his embryo side whiskers beneath his ears and a few millions to his name, is con-sidered the catch of the season, while some of our millionaires' daughters sell themselves to the scrofulous owners of foreign titles. The love of money and the abuse of wealth have their evils, but the present age is blest witii great opportunities and enjoy-ments. Science has done much for the luxuries and comforts of the working class and those of moderate circumstances. Money is the magicians' wand which places at their disposal the means of cultivation and refinement. It means gas, electric light, and cheap travel. It means warm, well ventilated, 1 ■I I 268 THE GETTYSBURG MERCURY \ commodious houses, filled with pictures, aud music, and books. It helps to make the home the earthly heaven of the family. Money sends our ships to bring to the washer woman's table the teas of China, and the fruits of southern climes. From sunny Italy it brings the costly fibre from the silk worm's looms to clothe our factory girls in silken garments. It gives us choice seats in the cars and lecture rooms. It comforts us in sickness and necessary idleness. The want of it produces cheerless and comfortless homes, haggard and pinched features, distressed looks and pale cheeks such as may be seen any day in our great cities. What causes this difference in worldly condition ? On the one hand men are endowed by nature with the instinct of making money and how to save it. Their dollars come regularly and multiply rapidly, by shrewd bargains, and judicious invest-ments. They would be untrue to their gift of nature if they did not accumulate money, for the talent and inclination to make money, is as strongly worked and uncontrollable in them as the power and desire of Beethoven and Mozart to produce the beautiful symphonies, and that which led Phidias and Michael Angelo to bring forth their immortal statues of marble and of gold. The mission of each is pointed out by the faculties which the Creator has given him. Hugh Miller, though a poor boy, while playing truant in the caves on the coast of Scotland, received his inspiration from the surrounding rocks, and revealed their history in his grand works. So our Peabodys, Pordees and Girards followed only the promptings and guidings of their nature; and to do violence to them by turning away, would be wrong. Their accumulations have left rich blessings in hospitals, colleges, and railways to make thousands happy. It does not necessarily follow that a millionaire should dwarf his spiritual nature and turn his brain into a ledger and his heart into a millstone; if he does he perverts his gifts. The owner of capital often reaps the least reward of it and it often gives as much power or pleasure. He can occupy only one house at a time, each member of his family but one seat in cars, or theatre, or church. He can eat, drink and wear only a man's portion of the good things of the world. To be healthy he must eat like a poor man. If he eats more than a man's portion, he will have a perverted aud dis-tended stomach, conjested liver, and sleepless nights. Stephen IHE GETTYSBURG MERCURY 269 Girard wrote to a friend "As to myself I like to live like a galley slave, constantly occupied, and often passing the nights without sleeping. I am wrapped up in a labyrinth of affairs and worn out with cares. The love of labor is my highest motive. I work during the day so that I can sleep soundly at night." No one should worship the golden calf or mortgage his soul to mammon. The love of gold has starved every other affection. Let us then get the true estimate of money. Let us neither love it nor despise it. We should earn a little more than we spend. We should avoid debt. The class that toil the hardest spend most recklessly the money they earn. The man that spends twenty cents a day for beer and tobacco spends that, which with its compound interest, in fifty years would amount to twenty thousand dollars. Some say that is a long time ; but many men live to be seventy-five, and they can begin to save long before they are twenty-five. It is not so much what one earns as what he saves that brings comfort. Every man should acquire the habit of saving. We may practice economy without being miserly; God himself does not waste. Every atom that He created still exists. He does not destroy, but only changes. Herculaneum and Pompeii were not destroyed ; they were only buried. Ice melts into water, water is made into steam, and one has as much matter as the other. "Go and gather the frag-ments" said the divine teacher, after the feast on loaves and fishes. The autumn leaves have fallen for centuries to enrich the soil. The bodies of the dead fatten the wheat fields of Gettysburg and Antietam. Nature knows no waste, she saves every action. Let us do likewise. We have no right to enjoy that for which we do not pay. Many a youth blows away his brain and prospective manhood in cigarette smoke, while he rides an unpaid or installment bicycle—better walk. To drink unpaid beer or champagne is the act of a cheat. To sing loud hymns, and repeat loud prayers from an unpaid pew, is the act of a hypocrite. Let us resolve to be in no man's debt, to earn all we can and spend it in the way it was intended by the one who put coal into our mountains, diamonds into our rivers, and gold into our rocks. ■ I I 270 THE GETTYSBURG MERCURY THE GAINS AND LOSSES FROM A TERRITORIAL DIVISION OF LABOR rx IVISION of labor as applied to tbe individuals in a communi- *-* ty is a principle which greatly increases the productive capa-bility of that community, ist. By shortening the term of ap-prenticeship. 2nd. By developing dexterity on the part of the laborer. 3rd. By obviating the loss of time and the distraction of thought which would be involved in passing from place to place and exchanging tools. 4th. By facilitating invention and leading to the discovery of improved processes and new material. 5th. By giving employment to women and children and partially disabled men. 6th. By placing the most efficient men in such an order where they can labor to the best advantage. These gains, however, are not secured without any losses. There is a degradation of the laborer, who, by the repetition of one single movement, which is as simplified as possible, is reduced to play a purely mechanical part. Indeed, as soon as the work has been so simplified as to become mechanical, it will not be long before the workman is replaced by a machine. There is also an extreme dependence of the workman who is incapable of doing anything except the fixed and special operation to which he has become accustomed. In an organized society where division of labor is firmly established, man becomes so dependent upon his fellows that if he is separated from them, it is almost impossible for him to live. But serious as these losses may seem theoretically, they are practically of little consequence when compared with the great gains in production in the community where the principle of division of labor is fully carried out. Since this principle is so advantageous to the productive capability of a single community, many are disposed to think that by analogy the same principle will apply equally as well to communities and nations, or in other words, that territorial division of labor would be just as advantageous in the same proportion. This idea can be accepted or rejected only by comparing its gains with its losses when thus extended. So then let us consider what the gains and losses to the economic world would be by extending the principle to communities and nations. When the principle of division of labor is extended to different communities in the same nation it must assume a some- THE GETTYSBURG MERCURY 271 what different form. We can no longer speak of divisions in one industry into individual laborers, but of division into industries, and of these as occupying their places so as to bring about the most efficient and economical productiveness. This form of division in a single nation certainly has some advantages which must not be overlooked. There are very few nations which do not have within their boundaries sections which are peculiarly adapted to certain industries. It may be that the mineral resources are in one section, the best physical conditions necessary for agriculture in another, the greatest economical advantages for manufacturing in another, and thus these in-dustries can be carried on in their respective sections with far greater gains in the productiveness of the nation than if they were all equally distributed throughout each community. The people in each section as a group will become more and more efficient in their work and thus increase the produce and in all probability lower the price of that product There are also gains arising from the production of the various commodities on a larger scale where the entire group of laborers can be em-ployed in those places of greatest advantage. Thus we see that the gains from a division of labor among communities are some-what similar to those obtained from a division in a single industry. Now let us see whether the losses under this extension of the principle are in the same proportion. It would hardly be fair to speak of groups of individuals as becoming degraded because they are engaged in the same industry all their lifetime, nor as being in danger of displacement by machinery, for it would mean the degradation or displacement of the industry itself. But when we come to the question of dependence upon others we find that there would be a very serious loss, if the principle were strictly enforced. Those who engage in one industry exclusively become dependent upon all the other industries in at least two ways, ist. For the sale of their own product in excess of their own consumption. 2nd. For the purchase of the commodities produced by the other industries. For the bringing about of these transactions to the greatest advantage there must be a market as close as possible. The nearer this market the greater the economy. This fact has caused the various industries to group themselves together as closely as possible. Hence we find nearly all the industries sometimes confined within a very 272 THE GETTYSBURG MERCURY small circle. Of course, this loss from inconvenience to market is gradually becoming less on account of the increasing facilities for transportation and the national security in the freedom of exchange carried on between different sections of the same nation. Another loss might arise from the fact that many small sections would remain undeveloped because the industry could not be profitably carried on there and those people who have preferences in employment would crowd certain localities and exhaust them in a shorter time and thereby endanger the existence of that particular industry. Take for instance coal mining. If the smaller and less profitable mines were allowed to remain un-worked until the larger ones were exhausted it is hardly likely that the same industry would be continued. In such a case how would it effect those who are dependent upon this industry ? In the case of some of the other industries the dependents may also be seriously affected by local calamities. Thus we see that the proportion between the gains and losses is changing as the principle of division of labor is extended to communities. In-deed, the gains and losses under this extension of the principle are approaching each other very closely. It now remains to be seen whether they continue to approach or begin to diverge when the same principle is extended beyond the limits of a nation. That there would not be some gains in a further extension of the principle of division of labor so as to include nations no one attempts to prove. For if we consider the fact that there is a great difference between the efficiency in workmanship in different kinds of work among the different nations we must admit that there would be a gain in the production of wealth if labor were so divided as to place these different nations in their proper workshops. Then again, there are some nations which have better physical conditions for production of a certain kind. In fact nearly all the gains which are secured in the consecutive division of labor in a single industry or the contemporaneous division in a nation can be attributed to a national division. But since the division is not as complete in the last instance the sum of the gains will not be in the same proportion. These gains would all depend upon a strict adherence to theoretical rather than actual conditions. If the natural agents and physical conditions were all so distributed upon the earth as to have definite boundary lines coincident with the national boundary THE GETTYSBURG MERCURY 273 lines the proportion existing between the gains and losses in a single industry would still be slightly different from that under these conditions, because of the necessary separation from all marketSj This fact is serious enough under the existing circum-stances. As it is many misunderstandings arise between the manufacturer and the consumer so that the production of wealth is often retarded because of a failure to supply the demand at the proper time. If the consumers of the world would be dependent upon one nation for some particular commodity it would mean a very expensive commodity to those nations farther away, and besides, that nation may be engaged in the production of commodities which are of a relatively greater value and necessity. Thus even under a freedom of trade in exchange the great difference in the kinds of products would cause nations to discriminate in their exchange and so bring the nation which might be engaged in the production of luxuries to ruin. The prices of some commodities would be higher because of the necessity of transporting the raw material from a country where it can be produced best to the country where it can be best turned into manufactured goods. Would it not also destroy the com-petition between nations, a factor in the production of wealth which holds a very important relation ? Without the action of competition the productive capabilities of the nation will not reach its highest degree. This would result in very great loss when the spirit of indifference would exist in all the industries. Continuing the figure of the two lines approaching each other, I would express my conclusions by saying that these lines keep on approaching each other as the principle of the division of labor is extended until they intersect at a very short distance beyond the boundary line of a nation and after the intersection we find that the gains and losses have entirely exchanged places. EXCHANGES TN reply to a query in a recent edition of the Georgetown College *■ Journal, we wish to state that after duly examining the records we find that Messrs. Pope, Dryden and Byron have not matricu-lated at this institution ; neither could we discover that any of our students have ever made a reputation by asking impertinent questions. r:^mmmmmimmmmi 274 THE GETTYSBURG MERCURY The Amulet, of West Chester Normal School, is a welcome addition to our exchange list. The Lesbian Herald continues to hold its position among the best magazines which visits our table. We are highly pleased with the Christmas number of the Kee MarJournal. It will always find a welcome place on our desk. J* It is unfortunate when a young man or a young woman has ambitions far beyond his or her powers of achievements. It is a fortunate day in our lives when we can recognize our limitations and we are doubly fortunate if we are able to abide cheerfully by the consequences of this discovery. There is sometimes some-thing fine and heroic in the giving up of one's high aspirations because it has been made clear that they are beyond one's power of achievement. Ambition without ability and intelligence, with-out force of character, has been the ruin of young men who had not the good sense, nor yet the good grace, to recognize their limitations and abide by them. —The Midland. THERE'S NOTHING LIKE A LETTER FROM MY SWEETHEART 30METIMES I get the blues, and in life all interest lose, And all the world seems somehow going wrong ; But the postman comes around, and my heart gives one great bound When he says "Will, here's a—" something just in season. Oh, there's nothing like a letter from my sweetheart. How I wish that I might get one every day ; For there's nothing sweeter, better, than just to get a letter From my sweetheart far away. And now I sing some song, or whistle all day long, How swiftly now the moments slip away ; Now my heart again is light, and everything's as bright, I've a letter from my sweetheart, that's the reason, Oh, there's nothing like a letter from your sweetheart, Don't you wish that you might get one every day ; For there's nothing sweeter, better, than just to get a letter From your sweetheart far away. —St. yohtt's Collegian. THE GETTYSBURG MERCURY 275 "A college contest in oratory is open to the diffident that he may learn of his own ability. It is open to the bashful that he may stand before men and exhibit his nerve. It is a benefit to the egotist if defeat draws him to the plane of his fellow students and teaches him that ordinary ability is common to man. It is a benefit to all participants when defeat is a stimulus to greater effort, and victory is followed by a modest conception of one's own ability." —Central Collegian. We acknowledge the receipt of the following :—Nassau Lit, University of Virginia Magazine, Dickinson Literary Monthly, Bucknell Mirror, Washington-Jeffersonion, Haverfordian, Susqne-hanna, Phoenix, Buff and Blue, College Student, Ursinus College Bulletin, Touchstone, Juniata Echo, Philomathean, Monthly, Mountaineer, et all. BOOK REVIEWS "The Art of Teaching." By E. E. White. American Book Co., New York. 'T'HE; author of this work is an acknowledged master of both *• the sciences and art of teaching. In this work he gives a clear and helpful discussion of the fundamental principles and practical methods which pertain to teaching as an art. He care-fully marks out the true value and limitations of all special methods in order to guard teachers against the common error of accepting them as general methods. This book will doubtless meet with a hearty reception among all active and progressive teachers. "Tales." By Edgar Allen Poe. The Century Co., New York. TN this attractive volume we have a collection of Poe's best ■*■ prose. In reading these tales, one is especially struck both with their ingenious plot and with their felicitous and often brilliant diction. His characters strike one, however, more as phantoms than as real and companionable personages. They are part of the machinery of horror and phantasmagoria which Poe loved to make use of to effect his weird purpose. They help to create that haunting atmosphere which enshrouds his characters and makes for the mystery of his stories. The ingenuity of his I 276 THE GETTYSBURG MERCURY plots is no less remarkable than the skill with which they are wrought out, while the artifices of his style marvellously heighten their effect. Among the writers of the age few have excelled him or have more effectively enlisted the art of the literary conjurer for the purposes of ingenious prose narration. "Birth A New Chance." By Columbus Bradford. A. C. Mc- Clurg & Co., Chicago. Pries $r.jo. IN this book the author has posited a theory which resembles in *■ some respects that of Theosophy, and in his arguments to prove his hypothesis shows considerable skill in turning and twisting scriptural passagesto suit his own views. If the same personality reappears in another body in due time according to the conditions which the author supposes, it may not be impossible that we have in our midst in the body of the author himself the old Greek philosopher, Empedocles, with his ancient views slightly modified. As to the correctness of this theory of having more than one chance to aid in the perfection of the human race we feel that the author has not succeeded in presenting adequate proof. F. Mark Bream, Dealer in Fancy and Staple Groceries Telephone 29 Carlisle St., GETTYSBURG, PA. COLLEGE EMBLEMS. EMIL ZOTHE, ENGRAVER, DESIGNER AND MANUFACTURING JEWELER. 19 S. NINTH ST. PHILADELPHIA SPECIALTIES: Masonic Marks, Society Badges, College Buttons, Pins, Scarf Pins, Stick Pins and Athletic Prizes. All Goods ordered through A. N. Beau. No. 3 Main St., GETTYSBURG, PENNA. Our new effects in Portraiture are equal to photos made anywhere, and at any price. Weikert $ Crouse Butchers EVERYTHING IN THIS LINE WE HANDLE GIVE US A TRIAL Balto. St. Gettysburg PATRONIZE OUR ADVERTISERS. E. H. FORAE3T gather Beef, Veal, Pork, Lamb, Sausages. Special rates to Clubs. P .i85o-igoi. Our Name has stood as a guarantee of Quality for over fyalf a Century C. K. P>oas JEWELER and dlWERSttlTH 214 and 216 Matket St. Harrisbutg, Pa. Latest Designs Prices Reasonable CHAS. S. MUMPER (Formerly of Mumper & Bender) Furniture Having- opened a new store opposite W. M. R. R. Depot, will be pleased to have you call and examine goods. Picture Framing promptly attended to. Repair Work a Specialty Students' Trade Solicited I For a nice sweet loaf of Bread call on J. RAMER Baker of Bread and Fancy Cakes, GETTYSBURG. PA. PATRONIZE OUR ADVERTISERS. The Century Double-Feed Fountain Pen. Fully Warranted J6 Kt. Gold Pen, Iridium Pointed. GEO. EVELER, Agt. for Gettysburg College PRICE LIST. No. 1. No. 1. No. 3. No. 3. Chased, long or short $2 00 Gold Mounted 3 00 Chased 3 00 Gold Mounted 4 00 Spiral, Black or Mottled $2 SO Twist, " 2 50 Hexagon, Black or Mottled 2 SO Pearl Holder, Gold Mounted S 00 THE CENTURY PEN CO., WHITEWATER, WIS. Askyour Stationer or our Agent to show them toyou. Agood local agent-wanted in every school &mmmmmmmmmvmmwwmwt£ PrittitigandBitidhij We Print This Book THE MT. HOLLY STATIONERY AND PRINTING CO. does all classes of Printing- and Binding-, and can furnish you any Book, Bill Head, Letter Head, Envelope, Card, Blank, or anything pertain-ing to their business in just as good style and at less cost than you can obtain same elsewhere. They are located among the mountains but their work is metropolitan. You can be convinced of this if you give them the opportunity. Mt. Holly Stationery and Printing Co. *SPRINGS, PA. ^ H. S. BENNER, .DEALER IN. Groceries, Notions, Queensware, Glassware, Etc., Tobacco and Cigars 17 CHAMBERSBURG ST. WE RECOMMEND THESE BUSINESS MEN. Pitzer House, (Temperance) JNO. E. PITZER, Prop. Rates $1.00 to $1.25 per day. Battlefield a specialty. Dinner and ride to all pointsof mterest,including the tb ree daj-s' fight, $1.25. No. 127 Main Street. R. A. WONDERS, Corner Cigar Parlors. A full line of Cigars, Tobacco, Pipes, Etc. Scott's Corner, Opp. Eagle Hotel. GETTYSBURG, PA. You will find a full line of Pure Drugs and Fine Sta- People's Drug Store Prescriptions a Specialty. W. F. CODORI, StoonTcodort Dealer in Beef, Pork, Lamb, Veal, Sausage. Special rates to Clubs. York St., GETTYSBURG. J. A. TAWNEY »" Is ready to furnish Clubs and Bread, Rolls, Etc. At short notice and reasonable rates. Washington and Middle Sts., Gettysburg .GO TO. CHAS. E. BARBEHENN, Barber Eagle Hotel, Cor. Main and Washing-ton Sts. L. D. Miller, GROCER Confectioner and Fruiterer. Ice Cream and Oysters in Season. 19 Main St. GETTYSBURG The Pleased Customer Is not a stranger in our establish-ment— he's right at home, you'll see him when you call. We have the materials to please fastidious men. J. D. LIPPY, Merchant Tailor 39 Chambersburg St., Gettysburg, Pa. CityHote, ggjj? Free 'Bus to and from all walk from either depot Dinner with drive over field ■• with four or more, SI.35 Rates $1.50 to $2.00 per day- John E. Hughes, Prop. S. J. CODORI, arber C3f)op For a good shave or hair cut. Bar-bers' supplies a specialty. Razor Strops, Soaps, Brushes, Creams, Combs, Mugs, and Coke Dandruff cure will cure Dandruff. .No. 38 Baltimore Street. GryrT