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Issue 10.4 of the Review for Religious, 1951. ; A. M. D.G. ~o Review for Religious JULY 15, 19 51 Our Aged Religious . Sister Mary Jafie Redemptorls÷ Spiri÷uali÷y. . Joseph I~t. Coller~n Recollectio"n Day Ouestions " ° Winfrld Herbsf Elections and Appointments . Joseph F. Gallen Grow÷h through the Eficharls÷ Anselm Lacomara ins÷ruction on Sponsa Christi , List of Psychometric Tests Communications Book Reviews VOLUME X NUMBER 4 Rfi::::VII::::W FOR Ri:::LIGIOUS VOLUME X JULY, 1951 NUMBER Jr CONTENTS SOME PROBLEMS OF OUR AGED RELIGIOUS-~Sister MaryJane, O.P1.69 COMMUNICATIONS ': 173 OUR CONTRIBUTORS . 174 VACATION SCHOOL IN SOCIAL ACTION .1.7.4 REDEMPTORIST. SPIRITUALITY--Joseph M. Colleran, C.SS.R. 175 QUESTIONS FOR MONTHLY RI~CO~LECTION-- Winfri~l.Herbst, S.D.S . 185 ELECTIONS AND APPOINTMENTS--Joseph F. Gallen, S.J. 187 GROWTH IN GRACE THROUGH THE EUCHARIST-- Anselm Lacomara, C. P .200 HERESY OF RACE 204 INSTRUCTION ON 8PONSA CHRISTI . 205 QUESTIONS AND ANSWERS-- 19. Sister Digna's List of Psychometric Tests . 213 BOOK REVIEWS~ Religious Life and Spirit: Living the Mass; Jesus.Christ; The Spiritual Exercises of St. Ignatius . 217 BOOK ANNOUNCEMENTS " 222 FOR YOUR INFORMATION-- Morality and Alcoholism; The Good Confessor; Seventy Years 224 REVIEW FOR RELIGIOUS, July, 1951, Vol. X. No. 4. Published bi-monthly: January, March, May, July, September, and November at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's College, St. Marys, Kansas, with ecclesiastical approba~tion. Entered as second class matter January 15, 1942, at the Post Office, Topeka. Kansas, under the act: of March 3, 1879. Editorial Board: Adam C. Ellis, S.J., G. Augustine Ellard, S.J., Gerald Kelly, S.J. Editorial Secretary: Jerome Breunig, S. J. Copyright, 1951. by Adam C. Ellis, S.J. Permission is hereby granted for quota-tions of reasonable length, provided due credit be given this review and the author. Subscription price: 3 dollars a year; 50 cents a copy. Printed in U. S. A. Before writ;ncj to us, please consult notice on inside back cover. Some Problems ot: Our Aged Religious Sister Mary Jane, O.P. THE problems of old religious are the problems of each and every one, for none of us is getting any younger. The proverbial old-fashioned rocker on the farmhouse porch where Granny could drowse away her honored last years has vanished, but Granny has not and neither has the aged religious. Never before our generation was the old age problem Sb great because there never were so many old folks. "Statistics tell us that today men and women sixty-five and overc~prise seven per cent of our population. Science has graciously presented another twenty years or more. Religious as well as others must plan what they are going to do. Sixty-Fiue is Young One wonderful and bright fact is that there are numerous reli-gious, both men and women, over sixty-five who are still,:bearing a large share of the burden of the community's w6rk. Dodge and Ford proved that old folks can work; they maintained old-age shops whose able personnel included men in their eighties. Long before either of the above thought of this, religious communities were taking it for granted. Sixty-five in a religious community is usually con-sidered young. Rarely does one find a religious who even considers retiring at that age, or at any age for that matter. How often one finds religious teaching school or doing other types of work at the ripe age of seventy-five and eighty. The author knows a religious who still goes out collecting alms for the community at the age of ninety-two. ~ During the past two wars employers in general were del~ighted with the oldsters' low accident and absenteeism rates,, as well as with their strategy in attacking problems. They were proud o'f the pro-duction power of that proportion of their workers. We, too, have every right to be proud of our aged religious. In the United States most old people subsist on some form ot~ organized "handout.," A few may enjoy adequate pensions from private sources,'frorr/civil service retirement allowances, Veteran allot- 169 SISTER MARY JANE Review [or Religious o merits, or old age relief or insurance. For others, an unfinanced senescence is likely to ,be dreaded: Often, it means ending up in a pub-li~ or private "nursing home." Not so our religious brethren; there is not this-fear for a member of a community. A few religious com-munities have a home for their dear ones, some with a'long waiting list. Waiting, yes, waiting for one or more to be called home for the longed-Ior eternal reward, but. waiting, too, to "occupy the places made vacant. What about the ~ged religious who cannot be admitted to these havens for some reason or other? The Housing Problem Where should these aged religious live? No one would deny them the balmy ease of Orlando, if they could have it. The public institution is out of the question. Some communities have done much but others have mad~ slight provision for their aged members either ih the past or at present. '~In many cases existing conditions and facilities are pitifully inadequate. It is undeniable that unless some corrective measures are set in motion, this already serious prob-lem'will become more acute as the average life expectancy climbs higher. Perhaps many more of the aged religious should be living with their communities, but, where this is not feasible, they ought to have a'special home ~where they may be left alone, but where they can obtain help when they need it. We all agree, that individualization in the care of o~r aged religious is preferable to institutionalization. There is hardly an institutional home for the aged which does not mingle the sick with the near-sick. More often than not, the latter need nothing more than custodial care. It is true that the pressure of modern .urban living makes domestic adaptability between age groups difficult and in many cases well nigh impossible. The aged find it difficult to change their habits so late in life. Nevertheless, many religious can and do get along together, particularly where th~ old religious remember the Golden Rule and the younger ones bear in mind that Our Lord said, "What you have done to these, you have done to Me." Some Symptoms o[ Age Old age is a gradual progression toward deterioration. It often shows symptoms of growing self-interest and lack of impressibility. Important events are no 19nger significant to old people as long as they do not touch directly upon their lives. There is usually a gen- 170 Jul~,1951 OUR AGED RELIGIOUS eral reduction in mental effidency, forgetfulness, arid loss of memory for recent events. Other symptoms include the tendency to reminisce and to fabricate, intolerance of change--routine must be observed and must never be disturbed lest irritability and tension rise--a rest-less desire to be up and about, to travel here and there, "frequently getting lost in transit (whether in or out of the monastery or con-vent) ; insomnia, and a tendency to putter aimlessly about the house and gardens. The t.endency to live in the pasi is very strong in some. Others show a total lack o~ interest in everything about them. Some are unsympathetic and indifferent, and the mood may ,change frequently and even without ~any apparent cause. Some ma~. be cooperativd, orderly, and quiet, and give very little trduble, .While others are untidy, meddlesome, 'and rcstless; Very.'often aged people become resistive when they think they a~.e: being coerced by those who are younger. One may even hear such expressions as "That fresh young thing!" Some Solutions The psychology of persuasion may have t'o called iflt.6.play to meet behavior problems that arise. Various stages of senility can effect disposition changes that necessitate parti.cular ~tre.atnlent and care. A great need is companionship. At its best old age is°a lonely existence, to say the least, and must be brightened by cheerful com-panions and a staff with a sense of humor. Everyone, we are told, comes into this life with three strong fundamental drives or needs: (1) the need of security; (2) the need fcr affection; (3) the need to do things for others or to mean some-thing to others. Frustration of these ftlnda~nental needs, even among religious, causes tension which makes the individual uncomfortable. The persistence of this tendency may be the beginning of a. nervous condition. Disability and chronic illness in the ageing and aged religious are increasing. The burden upon the communities, is already very large. It clearly threatens to increase year by year, unless something effective is done now to better conditions. . Nou) is the Time What can be done now with our young and middle-aged to make them strong, able, and competent to contribute to the general welfare and happiness during their declining years instead of being a burden to their fellow religious and themselves. This is a matter of concern 171 SISTER MARY JANE Reoieu~ [or Religious to each and every one of us. The time has come to speak out. It is not enough for y, ounger members to feel the wave of sentimental pity that sometimes sweeps over them today. It is not enough to provide the physical comforts of shelter, food, and clothing for these aged religious. These dear ones must be understood now by their fellow religious. Now,. too, they must learn to understand them-' SelVeS, The author is not bitter, but sometimes has to count to ten or perhaps whisper an "Ave Maria" to hold back angry words provoked by thoughtless acts, looks, and sometimes even just the tone of voice directed at some aged ~eliglous. If only everyone remembered how little they like. to be singled out as special beings! The attittide.of others is often a great handicap. It may be the lack of belief, the misdirected ~sympathg, sometimes the lack of sympathy, or the failure to regiird the aged one as an individual. Abrasions and fractures may heal, but a broken spirit will not. Often the feeling of younger religious towards the aged of their community combines pity and confusion. The pity may express itself in remarks like: "Isn't that sad?': "Too bad, we ought to be thank-ful." "She's old enough to die." "She served her purpose." Is there perhaps "no room" for the old religious? Again, why do some always make the mistake of thinking that all aged religious are deaf? Needless to say, over-hearing such remarks will hardly boost their morale. If this is what we ageing religious must look forward to as our life-span is extended, we may find ourselves agreeing that there are worse things in life than dying young or dying suddenly. Belonging What the aged religious wants more than anything is to be treated like everyone else, to feel that he belongs to the community, that he is stil! wanted. Belonging is the big thing. The penalties of old age are aggravated with rustication, particularly when undesir-ability, is felt. The aged religious should not be ruled out of any social life in the community nor excluded from recreations. Even when they cannot do the things the younger generation does, they like to watch. It makes, them part of what is going on. An occa-sional movie or a short excursion is sometimes most welcome. Ap-propriate occupations and recreations should be provided. Some religious are more efficient at seventy than others at fifty. Old people --religious are no exception--should be kept as active as possible to I72 ' duly, 1951 COMMUNICATIONS' make rise of their skills and preserve their morale. When they are occupied, they are happy. Properly selected bccupational .therapy exercises arthritic hands and encourages the use of affected extremltle~, preventing complete invalidism. Most activities tend to. stimulate normal functions and to counteract the tendency to apathy, brooding, and introspection. Anything that will preserve the self respect and dignity of old age should be appropriated .for the rise of our elderly religious. They should not be permitted to lose their identity in an atmosphere of depressing gloom and finality. Sickness or dependence of any kind is often a. degrading enough experience in itself. Above all, we must not call attention to their infi~rfiities, if they have any, not even with affectionate attention. Sur.~ly, .it is their right and privilege to have their few remaining years happy and free from worry. The aged are here td stay for longer periods th~n ever. The living and working conditions, then, of our dear aged religious should be a considerate concern of every one. And besides, none of us is getting any younger. Communications Reverend Fathers : In the March issue of the REVIEW FOR RELIGIOUS, I read with consternation ,the letter of,Sister M. Catherine Eileen, S.H.M. Since one might be misled by Sister's optimism (justifiable in her particular case), I think a little more information on the fenestration operatiori is essential.' A.few of Sister's statements also should be clarified. Sister writes: "There is fenestration surgery now to cure the type of deafness known as otosclerosis." However, men who have dis-tinguished themselves in this work say that it is only an amelioration of this disease and a restoration of serviceable hearing in suitable cases and,the~results are not as yet individually predictable. There are some who would disagree with Sister when she sa'ys, "Any otologist can diagnose this most prevalent kind of deafness." They hold that there is no method upon which one can depend with absolute certainty for the diagnosis of otosclerosis and that surgery on one afflicted with pathology wbich simulates but is n6t otoscler-osis will not improve the hearing of the individual. 173 COMMUNICATIONS "Some'time to re~over" may mean a period of years accompanied by a discharging ear. Whether or not the operation is successful, the ear will require care for the remainder of the patient's life, i.e., peri-odic visits to the ear specialist. This perhaps is not too great a price if the hearing is improved but rather a steep one if no improvement has resulted. Sister's" c~se does seem successful and I don't wonder she is so enthusiastic. To those whose hopes might have been raised by Sis-ter's zeal, I should say seek the advice of one who has an enviable reputation in the field of ear surgery. May I quote'one such otol-ogist, "In a suitable case the decision between operation and a hearing aid is a question which should be decided by the individual." Anyone who is further interested may write to the American Hearing Society, Washington 7, D. C., and get a copy of Hearing NewS, March 1948, from which I have taken the information con-tained in this letter. The New York League for the Hard of Hearing did not have any later available data on the subject. --SISTER HELEN LOYOLA, C.S.J. ' OUR CONTRIBUTORS JOSEPH M. COLLERAN, the translator of St. Augustine's Greatness of Soul and The Teacher in the "Ancient Christian Writers" series, is a professor of philosophy at Mount St. Alphonsus Seminary, Esopus, New York. SISTER MARY JANE taught both elementary and high school' for twenty-five years before entering the fidld of nursing. She is now an affiliate at the Brooklyn State Hospital for the mentally ill. ANSELM LACOMARA, a missionary and writer, is from Our Mother of Sorrows Monastery, West Sprihgfield, Massachusetts. WINFRID HERBST, au-thor and retreat master, is on the faculty of the Salvatorian Seminary, St. Nazianz, Wisconsin. JOSEPH F. GALLEN is a professor of canon law at Woodstock Col-lege, Woodstock, Maryland. VACATION SC~HOOL IN SOCIAL ACTION St. Francis Xavier University, Antigonish, Nova Scotia, is offering a vacation school in social action for priests and seminarians from August 14-25. There will be lecture courses, combining exposition and opportunity for discussion, on the spiritual foundation of social action and on organizing the parish for social action. The director is the Reverend D. MacCormack. 174 Redemptorist: Spirit:ualit:y Joseph M. Colleran, C.SS.R. WHEN St. Alphonsus de Liguori, in 1732, gathered a groupof ¯ priests and brothers to form the Congregation of the Most Holy Redeemer, he intended primarily to 6rganize a band of missionaries to evangelize the neglected country districts of his native Kingdom of Naples, and later, of other parts of the world, and everywhere to preach redemption and repentance to "the most abandoned souls." That its concentration upon this precise .field of apostolic activity constitutes the sole feature disting.uishing the con-" gregation from other religious institutes is the impression given, upon first reading, by the .explanatory constitutions which the saint added in 1764, and which, in this respect, remain the same today. "Every Religious Institute proposes to itself a two-fold end:the first is its own sanctification, the second the salvation of the people and the good of the Church. The former is general, the latter special, and it is by this that the various. Religious Orders differ from one. another . With regard to the second end, by which we ,are dis-tinguished from all other Orders and Religious InstitUtes within the Church, the Rule enjoins that . . . by preaching l~he Word'of God, we should labor to lead the people to a holy life~, especially those who, being scattered in villages and hamlets, are ,most deprived of spiritual help--and this is our specific end" (Constitutions 1 and 5). From the very beginning, howeverl Alphonsus himself practiced, and inculcated upon his spiritual family, a type'of spirituality that would best fit in with this apostolic purpose and would be a distinc-tive mark of his little congregation. This pattern of ascetical formation became more clear and systematic as time went on, and its principles were more exactly formularized as the saint undertook to publish for his followers and for the universal Church, his popular and practical treatises on ascetical and pastoral theology. St. Alphonsus realized deeply that fruitful apostolic activity and personal sanctity were inextricably connected. The sermon that is most effective is the one' that has been lived before it is preached. The asceticism that is most valuable to an apostle is the one that most readily overflows into works of zeal and charity. For that reason he insisted upon an exact proportion between the active labors of the 175 JOSEPH M. COLLERAN Revieud for Religious ministry and the retired contefnplation of.the monastery. He would have his priests be "Carthusians at home and apostles abroad." It was always his ideal that missionaries spend no more than six months of each year in the actual work of the missions, "lest the active life overbalance the contemplative, to their spiritual loss" (Const. 108). He:would have the Coadjutor Brothers, who are engaged in prayer and domestic work, as well as the Sisters of the co.mpanion institu'te, the "Redemptoristines,", not only consecrate themselves to self-sanctification, but also offer their labors and devo~ tions vicariously for the success of the missions. Thus, the saint's pastoral and ascetical directions are inseparable, and together they indicate the spirit of the institute that would continue his labors and copy his way of living with God. The Facets ot: Love Our Lord tells us that the great commandment, for the apostle to preach and for the religious to practice to perfection, is to Iove the Lord thq God u2ith thai whole heart (Mark 12:30),°and St. Paul likewise makes it plain that all Christians must above all things bare cbaritg, which is the bond of perfection (Col. 3:14). While some masters of the spiritual life propose the practice of the various spe-cific virtues as means toward the acquisition of love--so that morti-fication, for example, arises from penance and leads to love--others, like Saints Bernard, Bonaventure, Francis de Sales, propose love as the beginning, th~ seed out of which the other virtues grow. X~v'ithin this second, so-called "seraphic" school, Alphonsus must be num-bered. 1 Love, he recognized, includes and requires both hope and fear. Against Jansenism, whose rigoristic spirit, despite its condemnation, was still deterring sinners from approaching God with confidence and was influencing confessors to demand signs of perfect love before they would grant absolution and permit Communion, the Saint inveighed vigorously. For his more benign practices, he was accused of laxity.At the same time, be fell prey to charges of severity from writers who, holding on to relics of Quietism, were averse to strenu-ou~ ascetical activity, under the pretext of passive indifference. He insisted that his missionaries r~alistically set before the people, to incite them to conversion and fervor, the reality of hell. And out of :tCf. A. Desurmont, C.SS.R., Oeuores Completes, tome 1, L'Art d'Assurer Son Salut. Paris, Libraire de la Sainte Famille, 1906. Introduc~don, p. 23 f. See also C. Keusch, C.SS.R., Die Aszetik des hi. Alfons Maria v6n Liguori. Pader-born, Bonifacius-Druckerei, 1926. P. 236 f. 176 July, 1951 REDEMPTORIST SPI'RITU~ALITY his own missionary experiences,' he formed judgments that other saints and doctors would probably not have expressed so boldly for instance: "If God had not created be!l, wh6 in. the whole world would love Him? If, with hell existing as it really does, the greater part of men choose rather to be damned than to love Almighty God, who, I repeat, would love Him were there no hell? And therefore the Lord threatens those who will not love Him, with an eternal punishment, so that those who will not love Him out of love may at least love Him by force, being constrained to do so through fear of falling into hell.''-~ The keynote of all his exhortations is'salvation, the individual participation in the merits of Christ's Redemption, and salvation is to be. worked out with fear and trembling (Philipp. 2:12). This fear, or more exactly, this love that involves fear, has a function in every grade of the spiritual life. In sinners, Alphonsus aimed to awaken fear by warning them of the eventual limit to the sins that God would forgive, and the limit .to the graces that God would provide. He tirelessly reminds them of the imminence of death, the terrors of hell, the imperative need of conversion. He warns them solemnly" of the fearful dangers of the "occasions of sin." "In regard t9. those striving for perfection', he also has recourse to the motive of fear, although it is prin.c.i.i0Mly the filial fear of losing God and of losing the special graces that are attached to a higher vocation. He voices the warning that although vocation to the religious state is a free gift that does.not imply a strict obligation, yet because special graces are attached i!o this state, it 'is most difficult to attain salvation if one neglects his vocation. Because perseverance is a grace that can be lost by failure to pray, and by lack of correspondence with grace, there is still reason, even in the state of pe.rfeCtion, to fear. (In his own congregation, he added to the three customary vows, a vow and oath of perseverance.) In re~ard to religious, too, he strikds hard at "tepidity," which he identifies as the habit of deliberate venial sin, and which he considers a state to be avoided" with fear. If the saint seems at times encouraging and at times severe, it is only because he is presenting, one at a time and each in its own clarity, the facets of love: confidence and fear. It is, however, con-fidence that predo.minates: "If we have great reason to fear ever-lasting death on account of our offences against God, wfi have, on 2Ditzine Love, II, in The Way of,Salvation and of Perfection, part III. Brookl~n, Redemptorist Fathers, 1926. P. 311 f. 177 JOSEPH M. COLLERAN Review for Religious the other hand, far greater reason to hope for everlasting life through the merits of Jesus Christ, which are infinitely more able to bring tlon.ab°ut" ,,a°ur salvation, than our sins are to bring about our damna- The Practice o[ Love In complete harmony with the long tradition of saints and theo-logians, but with an insistence and clarity peculiarly hi~s own, Alphonsus points out that the measure and the practical test of love of God is conforroit~. , or better, uniformity, of one's will with the Will of God. "Conformity" ~.involves the acceptance of whatever God intend~ for us or permits to happen to us. "Uniformity" sig-nifies our blending our own will as it were, into the Divine Will, so that we .never desire but wh.'a~"[God desires, and there remains only the Will of God, which becomes our own. "The entire perfection of the love of God," the saint writes, "consists in making our own will one with His most holy will . The more united a person is with the Divine Will, the greater will be his love of God . This is the summit of the perfection to which we must be ever aspiring. This has to be the aim of all our work, all our desires, all our meditations and prayers.''4 For Redempto~rists especia.lly, as Alphonsus conceives their voca-tion, uniformity with the Will of God involves two essential require-me, nts. The first is negative: detachment from all created things. The second, more positive means, is imitation of Christ the Redeemer. Detachment While, of course, the conception of detachment is not new with Alphonsus, he gave it such emphasis and priority that he made it a distinctive characteristic of his ascetical doitrine. "Detachment" signifies the exclusion from the heart of everything that is inordinate and alien to perfection; it invplves the denial to self of anything material that does not serve sanctification; it implies the performance of unpleasant rather than of pleasant actions, and greater charity toward the ungrateful than toward the grateful, as signs and means of more ardent love of God; it even requires the sacrifice of certain 3Tbe Practice of the Love of Jesus Christ, Introd., III, in The Hol~t Eucharist. Brooklyn, Redemptorist Fathers, 1934. P. 285 f. 4Conformit£l with the Will of God, I, in The Way of Salvation and of Perfection, part-III, pp. 353, 358. 178 duly, 1951 REDEMPTORIST SPIRITUALITY virtuous actions when the higher demands of charity or obedience conflict with them.5 So important did he consider this purification of the heart as a preparation for advancement in perfection that in the little treatise, The True Redemptorist, which he wrote for his first members, he confines himself to this one point, and reduces the special requirements of any applicants to _a four-fold detachment: from the comforts of life, from relatives, from self-esteem, and from self-will. ¯ The practice of poverty he kept as strict and uncompromising as an active apostolate would allow; and the peculium and any other method of private control of material things, he excluded rigorously from the very beginning. The "common life" he. ev.e.r.,g.uarded jeal-ously, and he manifests his legal tr.aining in the deta~i'~'and precision of his enumerations of things allowed and forbiddeti." The things provided for common use, the amount of the portions at table, the size, number, and materials of various furnishings for the rooms be determined with exactitude and uniformity. Under the vow of poverty is incIuded the renunciation of a bishopric or any other ecclesiastical dignity or benefice outside, the congregation, unless the Holy Father commands its acceptance. Knowing from experience, sometimes from the bitter experience of defections from his infant institute, that the people of his time and land were often loath to permit their sons to make sacrifice of themselves in r~llgion, he was adamant about detachment from rela-tives. In answer to a request from a sick. subject who wanted to go home for the freshness of his native air, he replied that "home air is always pestilential to the religious spirit." When one who was ill offered to go to his relatives, to save expense to the community, he quickly answered that the congregation would sell ~ts books to take care of the sick. The strictness of the saint's rules and written'com-ments on detachment from seculars is balanced by his efforts to promote in his communities the hospitality and brotherliness of family life. Insistent as be is that individual desires be restricted to needs, he is even more insistent that .t.he community provide for every need to the extent that is possible. Self-esteem and independence of will he opposed as mortal dis-eases. Not only did be insist on individuals giving up all ambition for preferment and distinction, but he would have the'institute itself 5Detachment from Creatures in The Way of Salvation and of Perfection, part II, XLI; also Divine Love, ibid., pp. 317-19. 179 JOSEPH M. CoLLERAN Review for Religious humbly accounted the least of all in the Church. Although the work for which each must be ready is preaching, he deprecated'anyone's: putting himself forward to preach without waiting for designation by superiors. "He only has the spirit of the institute," he wrote, "who enters it with the desire of practicing obedience, and,of sub-mitting peacefully to be put away in some corner without having any employment, happy that the good is done by others, while he himself will only do that which is.directly imposed upon him by obedience, without having asked for it.''~ "Re-living the Redemption The imitation of Christ that he proposed to his members is not only the general one that is obligatory on all, but a concentration upon the formally redemptive phase of Christ's life, the motto of his congregation being Gopiosa Apud Eum Redemptio. This emphasis affects both the active apostol~te and the ascetical development of Redemptorists. " They are to be employed only in those tasks that have to do directly with the salvation of souls, and indeed, so far.as is ordi-narily possible, only in those that Christ and His ApoStles per-formed. Hence the principal field of labor is the conducting of mis-sions, in ~vhich the essential and fundamental truths are preached, with a view to converting souls from sin to the state of grace, from inconstancy to perseverance in virtue, and from ordinary fidelity to Christian perfection. Occupations that are not in harmony with the work of redemption ifi the strictest sense, such as t~aching secular subjects in schools, parochial work, the conducting of orphanages, and the like, were deliberately excluded by Alphonsus, and have tra-ditionally been accepted only rarely and temporarily, as need arose and higher authority commanded. The apostolate of red.emption extends to all classes of people, but preference is strictly to be given to the poor,,, to those who have been abandoned by others, and to those found far from those centers of population where the means of salvation are more readily within reach. The style of preaching set by the saint is affective, rather than argumentative; simple, rather than ornate; apostolic, rather than academic. It was his aim to set OThe True Rederoptorist. This short work, with slight alterations to .adapt it to all religious, and with preliminary chapters on detecting and preserving vocations, was also published by Alphonsus under the title Counsels Concerning a Religious Vocation. This treatise is available in English, in the volume The Great Means of Salvation and of Perfection. Broot').yn. Redemptorist Fathers, 1927. Pp. 381- 417. , The sentence which is here quoted from the Manua[e Presbyterorum C.SS.I~. does not appear in the reprint. 180 Jul~,1951 REDEMPToRIsT SPIRITUALITY up in the garden of the Church, not an exalted fountain that would impressively spray its streams on high, but a rivulet that would seep into the ground to nurture and fructify the lowly and the towering growths alike. Since He who saves is He who sanctifies, the Redeemer is the model of asceticism too. "The end of the Institute of the Most Holy Redeemer is no other than to unite priests to live together, and ear-nestly strive to imitate the virtues and example of Jesus Christ, our Redeemer, devoting themselves kpecially to the preaching of the word of God to the poor" (Text of Ruie, Introduction). The Passion is proposed as the customary subject of all evening meditations, and the central act of R~edemption is the.core of all Redemptorist devo-tion. It is likewise the pattern of their personal efforts at self-sacrifice: "the members of our Institute, after the example of the R~deemer, ought to spend their lives in thb endurance of sufferings, and should have a great hatred of a comfortable and luxurious life." (Const. 489). True it is that Alphonsus taught in his writings and inculcated in his religious various devotions in honor of Christ; he was, for example, one of the most ardent proponents of devotion to the Sacred Heart, which, in his time, was "opposed by some writers'and often avoided in practice. But crib and cross and altar are the principal themes of his devotional exhortations, the cross being central, the crib its forerunner, and the altar its keepsake. To devotion toward the Blessed Sacrament he made a tremendous ¯ contribution by his Visits to the Blessed Sacrament, originally in-tended for his own novices but in time spread throughout the world with a popularity that P~re Pourrat compares to that of the Imita-tion of Christ.7 Adoration, thanksgiving, and reparation are the sentiments he would awaken in his followers in regard to the con-tinual presence of the R~deemer among us. He could conceive of no devotion to the Redeemer that did not include devotion to Christ's Persoflal Relic of the redemption. It is true of Alphonsian asceticism, as it is true of practically every modern school, that it is not so liturgically centered as that of St. Benedict. Nevertheless, Alphonsus quite definitely recognized the primacy among devotions that belongs to the Mass. For the laity he wrote The Sacrifice of desus Christ, expounding the doctrine of sacrifice and the meaning of the prayers; for priests he published "a 7Cf. P. Pourrat, La Spiritualit~ Chr~tienne, tora~ 4. Paris, Gabalda, 1947. P. 456. 181 JOSEPH M. COLLERAN Reoiew [or Religious book on The Ceremonies of the Mass, and another, a devotional one, on Preparation and Thanksgiving. The devout and affectionate prayers he composed have as their purpose the extension throughout the. day of the spiritual benefits of the Holy Sacrifice. He also recog-nized the importance of the official prayer of the Church, requiring the Divine Office to be recited in the various communities when the 'missionaries are not engaged in apostolic works. The Mother's Place St. Alphonsus was one of the principal expositors and defenders, in the dogmatic field, of the doctrine of the universal mediation of Mary. As a corollary of this teaching that all graces come through her hands, he taught that some devotion to her is morally necessary for salvation. In asceticism, also, he proclaimed that imitation of the Divine Redeemer involves, a wholehearted and practical devotion to His Mother. In both their personal lives and in their apostolic works, be would have Redemptorists Mary-minded. Preachers are urged to make mention of the intercession of the Blessed Mother in every discourse; every series of sermons or instructions is to include at least one talk devoted to her. From the time of Alphonsus until the definition of the dogma, Redemptorists were required to take an oath that they would defend and teach the truth of the Immaculate Conception; and under this title Mary is the principal patron of the congregation. The saint insists emphatically that Mary is the keeper of vocations; in his congregation the perseverance of every member is committed to the care of the Virgin most faithful. The Practice oF Virtues To facilitate and intensify the practice of virtues, Alphonsus pro-poses the method of concentrating explicitly on one at a time. His original rule was arranged in twelve parts, each of which set forth one virtue. Each "rule" wasit'self rather a short exposition of the relation of the virtue of the R~deemer and an application, rather ex-hortatory and devotional than diregtive and legalistic, to the life of a religious. Each rule is followed.by a "constitution" that gives more detailed and specific directions. In 1749, the Rules and Constitutions were put into a more formal a~d legal structure, but one constitution still directs the special practice of a single virtue each month. In the order of the months of the year these virtues are proposed: faith, l~ope, love of God, charity toward one another, poverty, chastity, obedience, humility, mortification, recollection, prayer, and self- 182 dul~ , 1951 REDEMPTORIST SPIRITUALITY denial with love of the Cross. These virtues, in turn, are to consti-tute the subject-matter of meditations, of particular examens, and of exhortations by superiors during the respective months. Such a division gives ease, simplicity; order, and solidity to the acquisition of virtue, and with all the members of the institute making an effort to concentrate upon one virtue at the same time, each individual is to find in the common activity a strong external support and example. Furthermore, since the different virtues are always considered as phases of the life of the Redeemer and as means of being united with Him, such repeated concentration upon each one serves to impress the mind with the richness of the Divine Model, and to strengthen the will to accept Christ's life as one's own. The Primacy/of Pra{/er The genius for simplicity and practicality that Alpbonsus .pos-sessed shines out pre-eminently in his teachings on prayer. The singular importance he attaches to prayer, he indicates succinctly in the title of one of his most famous works: The Great Means of Sal-vation and of Perfection. Well knovcn is the practical conclusion with which he cut through the learned and endless theological con-troversies on the efficacy of 'grace and predestination: "He .who prays is certainly saved. He who does not pray is certainly lost . Pray, pray, never cease to pray. For if you pray, your salvation will be secure; but if you stop praying, your damnation will be certain.''s No less does he insist that perfection depends upon prayer. He would have religious life a life of prayer, flowering into a continual "con-versation with God," where God speaks to the soul through His vis-ible creations and the impulses of His graces, and the soul responds with acts of love and gratitude. Prayer, for Alphonsus, is nothing less than the breath of super-natural life. Only by praying do we receive efficacious grace to per-form meritorious acts; only by pr~ying do we obtain the help to overcome temptations; only by praying do we acquire the light to know God's Will for us and thestrength to fulfill our vocations; only by praying do we acquire the grace of perseverance; only by praying, indeed, do we acquire the g~ft of praying sufficiently, and of being constant in making our requests. Mental prayer he considers morally necessary as a means to incite the prayer of petition, without which God does not grant the divine 8The Great Means of Salvation and of Perfection. Brooklyn, Redemptorist Fathers, 1927. Part I, ch. 1, p. 49 and Part II, ch. 4, p. 240. 183 ,JOSEPH M. COLLERAN helps, the lack of which, in turn, frustrates all attempts to observe either commandments or counsels. For mental prayer manifests one's spiritual n'eeds, the dangers to his progress, and the measures of improvement to be adopted; and all these stimulate him to prayers of petition. So far as the "meditation" itself is concerned, he reviews and recommends the usual methods that had been developed and proposed by the saints, especially by Theresa and Ignatius. His special and distinctive concern, however, is not with the method of meditation, but with the "affections, petitions, and resolutions" which are to follow upon the considerations as the thread follows the needle, for these constitute the real fabric of mental prayer. In the affections, he would have repeated acts of love, humility, gratitude, confidence, and contrition. Petition should be concerned, above all, with for-giveness of past sins, increase of love, and perseverance until death. Resolutions should be practical, specific, and usually limited to the near future. Petition is the most important of all, and this is the meaning of the saint's striking statement: "To pray is better than to meditate"--that is, petition is of much more .value thanconsidera-tion of trflth. This stress upon acts of the will-rather than on acts of the intel-lect, this priority of affections over considerations, the saint himself illustrates in all his writings and, most notably perhaps, in his familiar Visits to the Blessed Sacrament, where there is frequent and easy transition from description and exposition to fervent iorayer. This procedure facilitates progress from the more common discursive type of mental prayer to habitual recollection and the prayer of simple regard, which prepare the soul for infused contemplation. The school of perfection of~ which Alphonsus is master is thus a simple and practical trainings~ool in uniformity with the Will of (Sod, by imitation of the Redeemer on the cross and closeness to the Redeemer in the tabernacle, by0~etachment from creatures, by prayer of petition, and by tender deybtion to the Virgin Co-Redeemer. There is no favor the saint would ask for his institute but the privi-lege of continuing the effects of Calvary's Cross; for he prayed: "Per-fect Thy work, 0 Lord, and fo~ Tby glory make us all Thine own; so that all the members of this Congregation, even to the day of judgment, may continue to please Thee perfectly, and to gain for Thee a countless number of souls." 184 -Quest:ions t or Mon :hly Recoiled:ion Winfrid Herbst, S.D.S. yOU asked for it. You requested a series of questions for your monthly recollection~uestions that will elicit good resolves urging on to greater perfection in religious observance. And I am glad you realize there is no nobler ideal to strive for than perfect religious observance according to your constitutions. "Make an accounting of thy stewardship" (Luke 16:2). Do this in medita-tive self-examination. Take the following series, not exhaustive by ,any means, but sufficient for your purpose. Place yourself in the presence of Almighty God, before whom, at what hour you know not, you will appear for judgment, and in the presence of your guardian angel. Recall to mind the many graces and benefits bestowed upon you, an unworthy sinner, from the first mo-ment of your existence, and also during the past month. Then humbly consider the following points. 1. What is my service of God like? Do I render tribut~e of Mass and my Office devoutly, in a holy manner, in God:s presence, and without haste? Do I act on the principle that thoughtless haste kills all real devotion? 2. Do I do what is to be done before, at the beginning of, and after my daily meditation? 3. Am I able to look death in the eye without fear? How ashamed would I be to meet Jesus my Judge,now? What am I doing to make myself less ashamed, by living in continual recollec-tion and fraternal charity? 4. Do I try to increase in. personal[ love for Jesus by thinking often of His love for me? Can I, too, exclaim: ".In whatsoever, place Thou shalt be, my Lord and King, either in death or. in life, there ~ill Thy servant be"? (2 Kings 15:21.) o. 5. Whose room is the better, Jesus's (Bethlehem's cave) or mine? What can I do to make mine 19.ok more like His in poverty? 6. Do I recall that Jesus's hidden life says to me, "Family (com-munity) life means charity"? 'Am I trying hard to make others and myself happy in community life by adhering zealously to my prac-tice of increasing acts of charity and considerateness? 185 x,VINFRID HERBST 7. Am I giving to God what He so insistently asks of me: uni-versal, beautiful, fraternal charity and gentle helpfulness, especially in community life? Am I giving it all geneiously, despite the fact that. it is hard? 8. And am I giving Him this other thing for which He asks with similar insistence and which is equally hard: numerous ejacu-lations every day combined with the greatest possible recollection? 9. Have I the habitual disposition rather to suffer anything than commit a deliberate venial sin? Do I occasionally aspire to the third degree of humility, desiring to do and actually doing some hard things just because I want to be more like Jesus and out of love for Him, forgetting the reward? 10. Do I look upon all the rules, even the smallest, as the express will of God in my regard and observe them accordingly, realizing that I can save souls in this manner without even leaving the cloister walls? 11. Do I, for love of Jesus crucified, practice little acts of morti-fication daily, in folding the hands, in kneeling, and in a score of other simple ways? Do I restrain myself at table when I would eat too eagerly? 12. Do I recall that the body of Jesus was placed into a tomb "wherein no man had yet been laid," and do I place His living body into a heart that is new every morning in its purity and fervor, into a heart that is prepared for Him? 13. Do I strive to maintain within myself that spirit of joy and holy gladness without which there can be no real progress in the spiritual life? Do I show it exteriorly, as I ought to? 14. Do I value my vocation as my pearl of great price? 15. Do I try to love God because He is the Supreme Good, of whom the goodness of all creatures is but a faint reflection? It seems to me that it is because of such striving after perfection there are so many beautiful souls in this world. These souls make one resolve not to be outdone in goodness even while they almost fill one with despair of keeping pace with them. PLEASE NOTE CAREFULLY The subscription price of REVIEW FOR RELIGIOUS is now: $3.00 per year for Domestic and Canadian subscriptions; $3.35 per year for all foreign subscrip-tions. For further details please see inside back cover. 186 I:lections and Appointments Joseph F. Gallen, S.J. ELECTIONS a.nd appointments to office are not a daily occur- .fence in the religious life but they are of supreme and lasting importance. The observations that follow concern congrega-tions of Sisters and Brothers. The law of the Code of Canon Law and the practice of the Holy See in approving constitutions are almost the same for Brothers as for Sisters., These observations are not a complete canonical commentary but are limited to the more impor- ¯ .rant and, perhaps, more human elements of elections and appoint-ments. It is evident that each institute must follow it~ own consti-tutions, but some of the suggestions given below can be pondered by all congregations. They may not be contained in the constitutions, but they ycill not be contrary to the constitutions. I. The Elective Sgstern Religious chapters in virtue of canon 507, § 1 are obliged to observe the canonical norms for elections prescribed in canons 160- 182. The Code does not determine what religious in an institute are to be the members of a general or provincial chapter, and here we encounter the first difficulty in elections. Several diocesan congrega-tions of Sisters and a few pontifical institutes that retain the govern-mental structure of an independent monastery' of nuns have what is commonly called the direct vote. In other words every Sister of perpetual vows is a member of the elective chapters. The difticulty arises in this matter when the diocesan congregation wishes'to be-come pontifical or when the pontifical institute described above de-cides finally to conform its constitutions, to its actual life by a general revision. The direct vote must be g.iven.up. The Holy See demands the system of delegates for botl4?'the general and the provincial chapters. First of all, this difficulty is q.r should be practical for several congregations in the United States. The new quinquennial report for diocesan congregations is pellucid on the point that it is the will of the Holy See that very many of the diocesan congregations in the United States should become pontifical. The pontifical congregations alluded to above should institute a general revision of their constitu-tions. It does not seem reasonable to maintain that constitutions 187 JOSEPH F. GALLEN Review for Religious devised for the relatively small community of one house of enclosed nuns are suitable for a congregation of several hundred Sisters, scat-tered in various houses and cities, and laboring in the active life. A protest against giving up the direct vote is really futile and unreasonable. If the Holy See has now for more than half a century constantly demanded the system of delegates, what is the utility of wishing to retain the direct vote? The Holy See corrects the pro-posed constitutions and will insert the system of delegates if it is riot in the constitutions. Is it likely that a protes} against such a pro-longed and.constant practice of the Holy See is reasonable? The Holy See, in 1901, published a plan of constitutions, called the Norrnae, on which the constitutions of lay congregations that wished to be approved by the Holy See had to be based. These Normae are still in effect in so far as they have not been modified by the Code of Canon Law or the later practice of the Holy See. The Norrnae demanded the system of delegates and prescribed that the general chapter was to be composed, of the general officials, of all the superiors of houses of at least twelve religious and one delegate elec.ted by each of these houses, and finally of one superior and one non-superior delegate elected by smaller houses, which were to be united into elective groups of at least twelve religious. The constitutions could also make former superiors general members of the chapter. If the institute was divided into provinces, the provincials and two elected delegates from each province supplanted the superiors and delegates from the houses. The provincial chapter was to be composed of the provincial officials and the superiors and delegates from the houses as described above for the general chapter. Further-more, we have published corrections of constitutions which show that the Holy See was demanding the system of delegates at least as far back as 1887.1 Diocesan congregations also .should have the system of delegates. It is an admitted principle that diocesan constitutions should con-form to those of pontifical congregations except in matters that are proper to the latter institutes. The system of delegates is in no sense proper to pontifical congregations. The mind of the Holy See on this point is sufficiently indicated by the plan of constitutions pub-lished in 1940 by the Sacred Congregation of the Propagation of 1Analecta'Ecclesiastica IV (1896), 158, n. 12; VI (1898), 57, n. 1; Battandier, Guide Canonique, 4th edit., 1908, n. 300; Bastien, Directoire Canonique, 1st edit., 1904, n. 431. 188 Jut~, 1951 ELECTIONS AND APPOINTMENTS the Faith for diocesan missionary congregations. This plan pre-scribes the system of deleggtes. Reason itself manifests the necessity of the system of delegates. Some of the institutes that have the direct vote can have a chapter of four hundred religious and even more. This is obviously an inefficient number. The vote for the superior general can go to four ballots. Imagine the labor, difficulty, and weariness merely of counting six-teen hundred votes! Each vote must then be opened, examined, and recorded. Then follow six other elections, each capable of going to three ballots. How can a chapter of affairs be efficiently and expedi-tiously conducted when the assembly numbers several hundred? A pontifical congregation of twelve hundred religious divided into four provinces will have a general chapter, exclusive of former superiors general, of nineteen members. As opposed to this practice of the Holy See, a congregation of three hundred religious with the direct vote will have an elective chapter of approximately two hundred 'religious. The opposition of the direct vote to the practice of the Holy See, to reason, and efficiency is so evident that further argumen-tation would only torture the obvious. The principle of the system of delegates is not proportioiaal representation. A province of a thousand will have the same number of delegates as a province of four hundred. Proportional representa-tion is not necessary, since the purpose of a chapter is the good of the congregation as a whole. The capitulars should divest themselves of the narrowness of merely local interests, prejudices, and ambitions and consider only the interests of the entire congregation or prov-ince. It is of no import that the United States, or the East, or the West should get its turn at the office of superior general. Not only the one important principle but the one principle of the election is that the congregation should get the best possible superior general. A greater appreciation of and fidelity.".to this principle would not only effect better elections but would also' assure a more peaceful sequel to some elections. : The system of delegates brings to a chapter a sufficient and effi-cient number of capitulars, who are from all parts of the congrega- ¯ tion and can thus give the information necessary for a knowledge of the congregation as a whole. However, no elective system is an ade-quate substitute for the study, prayer, and purity of intention re-quired for a proper vote. Capitulars can rush into this most impor-tant matter unprepared, grasp at the first prominent name or most 189 " JOSEPH F, GALLEN Review for Religious striking personality, and give a vote that may be firm but not thoughtful. They should previously have studied all religious known to them who are possibly qualified for the consult one another on those qualified, but they are forbidden to electioneer. Prayer is never useless, but in preparation for an election it is especially necessary. Vital prayer brings a peaceful sleep to pre-judice and passion, and t~hese are the natural enemies of a proper election. The illumination and strength of prayer are required to vote for the one God wants rather than the one I like, to vote 'according to the will of God rather than according to the choice of any group. Prayer will bring purity of intention by which the vote will be given to the one most competent and will exclude self-interest, sectionalism, and nationalism. II. Elect Only When Necessary 1. General Officials. The designation of superiors and officials is a matter of internal government and thus appertains to the institute itself. The superio~ general must be elected by the general chapter, since this chapter is the only superior higher than himself in the insti-tute. The general councillors are also elected by the general chapter. This is the reasonable method of designation rather than appoint-ment by the superior general. No superior should choose his own councillors, since ther~ is danger that he would select only those of the same mind as himself or those who would be pliable to his own will. This would be opposed to the canonical concept of canon 105, 3°, which commands a councillor to give his opinion not only respectfully but also truthfully and sincerely. The purpose of a council is to preclude a government that would otherwise be purely individual. At least occasional dissent and opposition of councillors is inherent in the obligation of superiors of seeking the advice and consent of their council. In almost all congregations of Sisters and Brothers the general. chapter also elects the secretary general and the bursar general, but the Sacred Congregation of Religious in approving constitutions also permits that these two general "officials be appointed by the superior general with consent of his council. In my judgment this is the preferable method. The secretary and bursar as such have no part in government. The secretary is merely what his name implies, a secretary and an archivist. The bursar is a treasurer and a bookkeeper. No attribute of these offices demands an election by the general chap-ter. I think we can go further and maintain the following principle 190 ELECTIONS AND APPOINTMENTS as practical: an elective chapter is a sufficiently compet.ent judge of the broad human qualities required for government but is not a good judge of specialized abilities. Chapters have elected secretaries who ~ould not type and bursars who knew nothing of keeping books. What has been said of the secretary and bursar is much more true of the director of schools, or studies, the inspector general of hospitals, and, above all, of the novice master who are elected by the general chapter in a few congregations. The procurator general in congregations of Brothers is also an official of specialized abilities. 2. Provincial Ogicials. The Code of Canon Law does not de-termine the method of designation of the provincial superior, the provincial councillors, or the provincial secretary and bursar. In theory at least the constitutions may determine whether the designa-tion of these officials is to be by appointment of the superior general with the con~sent of his council or by election in a provincial chapter. However, many things that are left undetermined in the Code are determined by the practice of the Sacred Congregation of Religious in approving constitutions, although that is not completely, true in the present instance. Nevertheless, it is most worthy of note that the Normae described above mention only the appointment of provincial officials by the superior general. It is also significant that the two outstanding authors on the practice of the Sacred Cdngregation for the constitutions of lay congregations, Bastien2 and Battandier,"~ do not even mention the designation of provincial officials by election. Looking through thirty sets of constitutions of pontifical congrega-tions of Sisters and Brothers, I find that twenty-six appoint and only four elect the provincial officials in a provincial chapter. It thus ¯ appears more than evident that appointment is by far the preponder-ating method of designation in the practice of the Holy See. Reason itself commends the method of appointment. If the term of office of the provincial is three years, a provincial chapter is neces-sary every three years. Experience seems to prove that the election year is also a distracted year. This argument is not so fdrc~ful when the term of the elected provincial isosix years, as is sometimes pre-scribed in constitutions. The usual norm also is that the superi6r general or his delegate presides at a provincial chapter in which pro-vincial officials are elected. The territorial extent of congregation~ divided into provinces is usually very extensive. If the superior gen- 9Directoire Canonique, nn. 239, 3; 381; 387-389. 8Guide Canonique, n. 505. 191 JOSEPH F. GALLEN Review for Religious eral believes that he should personally preside at these chapters, he is faced with a burden of travel that can interfere with the duties of general government. It is to be remembered that he is already obliged to make a canonical visitation of his entire institute at least once during his term of office. It is also the ordinary norm of constitu-tions that the superior general with the consent of his council must confirm the election of the provincial officials. These cannot validt~t enter on their offices before they are confirmed. For example, if a religious who is elected provincial superior places any act as provin-cial before being confirmed, that act is null and void (canon 176, § 3). Furthermore, the superior general should, at least outside of an urgent case, assemble his council to secure their vote (canon 105, 2°). The members of a council, at least ordinarily, are to give their opinion in an assembly of the council and not by individual and separate replies to the superior. It is certainly somewhat contradic-tory, as also inconvenient and difficult, that the superior general should ordinarily preside over a provincial chapter and yet ordinarily be present with his council to confirm the election. 3. Is a prooincial chapter necessar~l? A provincial chapter always elects the delegates to the general chapter. It is almost universally true that these delegates are two in number. In some institutes the provincial chapter also decides on the, proposals that are to be sub-mitted to the chapter of affairs in the general chapter, and in a few congregations the provincial chapter may make financial and dis-ciplinary enactments for the province, which, however, are not effective until they are confirmed by the general council. A provincial chapter brings together superiors and delegates from the entire prov-ince. It thus entails the suspension of other works by the members for the duration of the chapter and also the expenditure of a sufficient amount of money for travel. The latter consideration is of no small moment in congregations of ~is~ers and Brothers. It is a safe pre-sumption that such institutes are so poor that economy becomes a basic principle of conduct. It must be admitted that in the practice of the Holy See the pro-vincial chapter is almost the universal means of electing the delegates to the general chapter. However, th~ Holy See has also approved the following method. Those of active voice assemble in each house under the presidency of their local superior. Each vocal writes on the one ballot the names of the two Sisters that she elects as delegates to the general chapter. The local superior encloses these in an 192 dulq, 1951 ELECTIONS AND APPOINTMENTS envelope with her own vote, seals the en,~elope in the presence of the vocals, and immediately forwards it to the provincial superior or superior general. A meeting of the provincial or general council is held after all the envelopes have been received, and at this meeting the votes are counted, examined, and recorded. The two religious with the highest number of votes are the delegates, the next two are the substitutes. It is difficult to see why this simple method is not preferable when the only business of a provincial chapter is to elect the delegates to the general chapter. The two other matters within the competence of the provincial chapter of some congregations can be taken care of in other ways. The disciplinary and financial enactments, which must be confirmed by the general council, can be procured by the exercise of the right of representation to higher superiors, especially at the time of the provincial and general visita-tion. Nothing also forbids an individual religious from suggesting to the provincial superior or either of the two delegates the matters that he believes should be proposed to; the general chapter. 4. Local o~cials. The election of local superiors, councillors, and bursars is blessedly unknown in congregations of Sisters and Brothers. A universal statement is dangerous in such a matter and does not exclude isolated exceptions. III. Reelections and Reappointments 1. Mother General. The legislation of the Code on the duration of office ot: higher superiors is found in canon 505 : "The higher supe-riors shall be temporary, unless the constitutions determine other-wise." Higher superiors in institutes of women are the mother gen-eral, mother provincial, and the superiors of independent monasteries. The Code does not abrogate a prescription of the constitutions in existence before the Codd which ordains~hat the office of the mother general is to be for life. One or two congregations of Sisters have perpetual mothers general. Outside of the preceding case the Code commands that the office of mother general be temporary, but it does not determine the duration of the temlSorary term nor does it forbid the continued and immediate reeiection o'f the same mother general. These principles of the Code a~e very severely limited both by the directives and the practice of the Sacred Congregation of Religious in approving constitutions. It is undeniable that the Sacred Congre-gation is opposed to the continued immediate reelection of the same mother general. The almost universa'l modern practice of the Holy See is to give the mother general a term of six years but to permit an 193 JOSEPH F~ GALLEN immediate reelection only for a second term. A few pontifical con-gregations prescribF a term of twelve years but do not permit imme-diate reelection. The Sacred Congregation manifested in a letter of March 9, 1920, that it is opposed to a reelection of a mother general c~ntrary to such limitations prescribed in constitutions of pontifical congregations and that it is also averse to granting a dispensation. All congregations of Brothers and diocesan congregations of Sisters whose constitutions prescribe the same term of office and contain the same limitations should follow this letter as a directive norm, since it manifests the mind of the Holy See. Some diocesan congregations assign a term of only three years to the mother general. This does not seem to be an efficient norm, at least in large congregations. It takes a mother general a year or more to acqu.ire full mastery of her extensive and detailed office. tions and the distractions of tion. A mother general who gibility. Some constitutions two six-year terms only when The three-year term also makes elec-elections too frequent in a congrega-has been out of office recovers her eli-ordain that she is again eligible after she has been out of office for six years. The matter of the reelection of the mother general has been taken care .of by the Holy See, and the mind of the Holy See at present is that the mother general should have a term of six years but she may be reelected immediately only for a second term. 2. The General Councillors. Ordinarily a congregation of Sis-ters has four general councillors. The first councillor elected is the mother assistant and vicar general. There is nothing in the Code of Canon Law concerning the duration of office or the repeated reelec-tion of the same general councillors. In the practice of the Holy See ¯ their term of office is the same as that of the mother general, but in this same practice it is almost universal that they may be reelected indefinitely. One consequence of this inde.finite elegibility is that in some in-stances and for a long period of time the mother general and the mother assistant have merely rotated in these two offices. Undoubt-edly the reason for this in many cases is that the two were the most competent religious in the congregation for these offices. It is diffi-cult to adcept this as a universal explanation of the fact. Rather fre-quently the impression can be gained that the capitulars did not carefully and thoroughly[ study the possible qualifications of other members of the congregation, and thus chose the effortless path of voting for those whose names were extrinsically prominent. To aid 194 ELECTIONS AND APPOINTMENTS such a study by the capitulars many constitutions prescribe that a list of all religious eligible as general officials is to be posted in a place accessible to the capitulars. This is done in many very large con-gregations. The two in question can be the most competent religious for the office, but we do not have to fall back on conjecture or imagina-tion to see a very talented, competent, and energetic mother general who would-not fit comfortably into the subordinate position of mother assistant. We can readily find a somewhat subdued person-ality who would be a success as mother assistant but who would not necessarily possess the vigor and firmness of will that all supe-riors general must at times exercise. A prolonged period of general government by the same two religious can also deprive a congrega-tion of the quickening influence of new ideas, a new approach, and a new enthusiasm that it may need. The difficulty in this matter could be solved by a more thoughtful, prayerful, and, perhaps, dis-interested choice by the capitulars of the religious most competent for the office. A law to preclude the rotation should be resorted to only if necessary, as can happen in a congregation in which the rota-tion has become ingrained to the detriment of the institute~ Some pontifical and diocesan congregations have enacted laws in this matter by directly forbidding that a retiring mother general be immediately elected mother assistant, and one congregation forbids even postula-tion in this case. The election of a retiring mother genera! as one of the other three general councillors can also create a problem. It is not difficult to imagine that the presence of her predecessor on the council would prevent a mother general from initiating or proposing to her council. a course of action at variance with that of her predecessor. Thus one congregation forbids a mother general to be elected general councillor before a lapse of six years. The continued immediate relection of the same four general councillors is justifiable and commendable when they are the reli-gious most highly qualified for these offices. However, the. repetition here also can be due rather to thoughtlessness than to a studied and prayerful choice. The study of tbe qualification~ for any elective office should go deeper than mere externals. General competence and not mere personality is the rational basis of selection. _An attractive personality is not always.the sign of a competent person. A careful study will also exclude a choice based on first impressions. The price 195 JOSEPH F. GALLEN Re~iew /:or Religious we pay for actions based 6n first impressions is usually delayed, but it is often exorbitant. It is a fact of experience that many people never free their judgment of the influence of externals and first im-pressions. Several congregations bare believed it necessary to place limitations on the repeated immediate reelection of the same four general councillors and thus include the mother assistant. These limitations take various forms: a)an immediate reelection for a second term only: b) reelection for a third term only after the lapse of six years out of office: c) at least at every ordinary general chap-ter two new councillors must be elected; d) a second immediate term only if they receive two-thirds of the votes, but not for a third term before the lapse of six years out of offce. These limitations are practically always applied also to the secretary and bursar general. Since these two officials as such have no part in governme~nt, it is most difficult to see any reason for limiting their tenure of office. 3. The Mother Prooincial. The law of the Code on the dura-tion of the offce of the mother provincial is the-same as that given above for the mother general. As far as is commonly known there are no perpetual provincials. The ordinary practice of the Holy See assigns a three-year term to the provincial and permits reappoint-ment or reelection for an immediate second and, in some instances, even for an immediate third term in the same province. Thus the Holy See has settled any question concerning the repeated reappoint-merit or reelection of the mother provincial. 4. The Provincial Councillors. The provincial councillors are ordinarily either two or four. The Code of Canon Law does not legislate on the term of office of the provincial councillors, and the practice of the Holy See permits their indefinite reappointment or re-election. However, we have here also the possibility of the same diffculties in the mere interchange of the offices of provincial and assistant provincial, in the presence of the former provincial on the provincial council, and in the protracted tenure of office by the same councillors. 5. Local Superiors. Canon. 505 legislates on the duration of office of minor local superiors. The adjective, "minor," is Used to distinguish local superiors from the superiors of independent monas-teries, who are higher superiors according to the Code, for example, the superior of a Visitandine monastery. The Code forbids a minor local superior to be designated for a term of more than three years. At the expiration of this time she may be designated, if the consti- 196 July, 1951 ELECTIONS AND APPOINTMENTS tutions permit, for a second, but not for an immedifite third term in the same house. In brief, the Code permits a local superior only two successive three-year terms in the same house. No furthe~ limitations are added in the general practice of the Holy.See in approving con-stinttions. If the Sister is local superior and also holds an office such as presi-dent of a college or supervisor of a hospital, she must be taken out of the post of local superior at the end of the second term. The six-year tenure can certainly create a difficulty in such a situation. The Code applies the law of canon 505 equally to active and contem-plative institutes. It is therefore reasonable to assert that the Code favors this temporary tenure primarily, if not exclusively, as regards the government of subjects in their religious life. The Code does not deny the principle that greater permanency in the direction of some. external works of religious institutes is desirable. The automatic six-year change of presidents of colleges and supervisors of hospitals can cause wonderment and lessened efficiency. It will not be easy for any institute and very difficult for a great number to find many able presidents and supervisors. The law permits only two remedies. A petition may be made to the Holy See to prolong the tenure as local superior. The difficulty of this solution is the prolongation of the six-year tenure in the government of the religious life of the com-munity, but experience seems to confirm the wisdom of the six-year tenure in this respect. The other solution is to separate the two offices and to have a superior of the community, who alone is bound by the six-year tenure, and a president or supervisor. The usual objection against this solution is that it creates a dualism of authority. The objection may really be founded on the fact that the system is some-thing new, but we cannot hold that change is of its nature evil and that the only good is the good old way. The greater extent and complexity in modern times of some external activity of an institute may demand a departure from the former method of direction. It is certainly nothing unusual in secular.life and in business for a .person to be subject to two authorities. Docility on the part of subjects and a reasonable working Out of the distinction of the two fields of authority by the superior and the president or supervisor can bring success to this system. A serious reason may exist for retaining a particular local supe-rior in office beyond the six-year tenure, for example, the completion of a buildi'ng whose erection was begun under this superior. The 197 JOSEPH F. GALLEN Review/or Religious Holy See will grant the dispensation for a serious reason. It is not in accord with at least the spirit and purpose of the law to make the asking for dispensations a general practice in the congregation. The constitutions of a few congregations emphasize this doctrine by pre-scribing: "Without a real necessity the mother general shall not" ask for a dispensation from a law so salutary for the religious them-selves and for the whole congregation." The limitation of the Code affects the reappointment of a local superior only in the same house. The Code permits indefinite reap-pointment to other houses, and constitutions approved by the Holy See rarely place any limitation on such reappointment. Subjects, however, have been known to grumble at the principle: "Once a superior, always a superior." It is also true that the volume of a grumble quite frequently exceeds that of the idea producing it. Higher superiors and their councils are obliged to secrecy, but evi-dently their justification for the repeated reappointment of the same religious is the dearth of others qualified for the office. This justi-fication must frequently be admitted. However, it is not true in a11 cases of protracted reappointment. We can at times suspect that general and provincial councils have not been at all thorough or per-severing in compiling a list of those qualified for government. Reap-pointment should also not be allowed to become so constant that the reappointment of every superior is expected and its absence is con-sidered a blot on her reputation. On the other hand, religious should remove even from the field of the sub-conscious the principle that a delayed or excluded superiorship bears the same stigma as a delayed or excluded profession, that every priest must have his parish and every Sister her house, that the one source of peace of soul of mature religious life is to be or to have been a superior, and that never to have been a superior is never to have been approved. These are in-sidious thoughts. They can and, perhaps, do cause great loss of peace of soul. It is a very evident but in no way dishonorable fact that all religious are not qualified for government. Few of us are in danger of psychic disorders because we cannot teach Hebrew, but it is most doubtful that the chair of Hebrew exacts the price of pa-tience, humility, charity, self-sacrifice, misunderstanding, and com-pletely unwarranted criticism that must be paid by the one who has the first chair in chapel "and refectory. General and provincial councils should not only prayerfully and perseveringly search for those best/qualified, but in this matter we 198 ! July, 1951 ELECTIONS AND APPOINTMENTS believe it is a prudent and efficient principle that they should gen-erally incline to a new appointment rather than an immediate reap-pointment to another house of a. religious who has completed a six-year tenure as a local superior. A few congregations have legislated in their constitutions on the reappointment of local superiors to other houses. One form of such legislation is: "After bearing the burden and responsibility of supe-rior for six years, it is necessary (essential, very helpful) that the Sister enjoy for at least three (six, one) years the liberty of subjects and the merit of obedience and submission." It can be doubted that a six-year interval is either necessary or expedient. An interval of from one to three years would be sufficient. A second form of the same legislation is: "A third (and fourth) immediate term may be permitted in another house, but at the expiration of three (four) consecutive and full terms of office, a Sister cannot again be appointed local superior before the lapse of at least a.year (three years)." This law inclines against a third or fourth term, since it merely permits such a term. The limitation of this law of four terms with an interval thereafter of at least a year is a generally practical and pru-dent norm. It could well be followed by all congregations as a direc-tive norm. 6. Local Councillors. The Code of Canon Law does not legis- /ate on the tenure of office of local councillors, and the practice of the Holy See permits their indefinite reappointment. In congregations the influence of local councillors is not very great and thus a pro-tracted tenure of office by the same religious is not apt to cause any serious difficulty. However, a change could at times be helpful to give new life to the house, to avoid the monotony of the same old things in the same old way, to soften rigor, to broaden under-standing, to add stability, and even to quicken to activity a govern-ment that has confounded patience with passivity and tolerance with lack of courage. Conclusion The moral of our story has been frequently expressed above. Careful study, sincere prayer, and absolute purity of intenti6n will assure worthy elections and appointments. This extends to the in-dividual religious, who can more readily transgress these norms in the election of the delegates. The legislation that has been enacted in several congregations to secure better elections and appointments manifests that at least these congregations thought there had been 199 "ANSELM LACOMARA Reoieu~ [or Religiou~ a neglect of these norms. Law is a necessity and is born of an abuse. Law also can never be an adequate substitute for human knowledge andintegrity of will. Some things are highly capable of arousing unworthy emotions, and one of these is elections. The best advice to any elector whether of a delegate or of the superior general is first pray, then study, examine the purity of your intention before God, and then vote. Growt:h in Grace Through t:he ,l::ucharls : Anselm Lacomara, C.P. THE life of grace may be compared to a steep hill which has a great treasure await.ing the climber when he reaches the top. Like every such climb, progress in grace meets difficult portions which are apt to slow us down and give us a.little hardship before we finally continue up. At times like this we need a helping hand and an inward drive to propel us forward. In His divine foresight and infinite mercy, Christ has provided us with a help which enables us to take care of every difficulty and overcome every obstaclee. The divine help is none other than Him-self in the Holy Eucharist. He is the help and the helper. We are never alone in walking the road that leads to the heights. Christ's strength and companionship are ours whenever we need them. His company is ever at our disposal when we need a helping hand over the rough spots, ggception of the Blessed Sacrament brings divine help into our lives. Fervent reception of Holy Communion increases our spiritual vitality, for it unites us to the source of all grace. The fruits of this union with Christ are mutual charity and peace. The Holy Eucharist enables us to keep faith with Christ, and with Christ's brothers and sisters through charity. Christ's grace flows through us as the life of the vine flows through the branches out to the tiniest leaf. That it should be thus is clear from the cir- 20O GROWTH THROUGH THE EUCHARIST cumstances in which Christ instituted the Blessed Sacrament and from His prayer on the first Holy T-hursday. Revelation of Love As Christ reclined with the Apostles for His final Passover Feast, the time of prophetic fulfillment had arrived. The sacre~t Jewish ritual was about to be celebrated by its Author and Object. Jesus was at the head of the table. Nearby was John who would not for-get this holy night as long as he lived. Exactly as the Law prescribed, the Master passed the ritual cup, partook of the lamb, consumed the bitter herbs, chanted the Psalms. Suddenly an unexpected hush fell on the group. The Master paused, looked upon His own and silently took bread into His holy and venerable hands. His voice alone broke the reverent silence: "This is my body which is being given for you;',do this in remem-brance of me." In awe and profound humil!ty the rough men received their First Holy Communion. The Master then took the cup, saying: "This is the cup of the New Covenant in my Blood, which shall be shed for you." The Apostles, each with deep emo-tion, partook of Christ's Precious Blood. While He was yet in them by His sacramental presence, Christ revealed the infinite riches of love stored in His Sacred Heart. Hear His words: "Peace I leave with you; my peace I give to you; not as the world gives do I give to you. Do not let your heart be troubled or be afraid . . . I am the true vine, and my Father is the vine-dresser. Every branch in me that bears no fruit he will take away; and every branch that bears fruit he will cleanse that it may bear more fruit. Abide in me, and I in you. As the branch cannot bear fruit of itself unless it remain on the vine, so neither can you unless you abide in me. I am the vine, you are the branches. He who abides in me and I in him, he bears much fruit, for without me you can do nothing. If you abide in me, 'and my words abide in you, ask whatever you wil1,'and it shall be done to you . . . As the Father has loved me, I also have loved you. Abide in my love . . . This is my commandment, that you love one another as I have loved you. These things I command you, that you may love one another." Thus did Christ reveal Himself as our friend and our food, the help and the helper in the life of grace. He has willed to remain with us all days so that we are never alone, so that we never have to 201 ANSELM LACOMARA Review for Religious face life and its burdens by ourselves. He. is with us always to bear us up and to give us strength. The Bread of Life St. Augustine, in one of his sermons on the Passion, put these words in0Christ's mouth: "I am the food of the strong. Have faith and eat me. But thou wilt not change me into thyself; it is thou who wilt be changed into me." And St. Thomas develops the same thought in his commentary on Lombard: "The matter of the Eucharist is a food; the proper effect, then, must be analogous to that of food. He who assimilates corporal food transforms it into him-self; this change repairs the losses of the organism and gives it the necessary increase. But the Eucharistic food, .instead of being trans-formed into the one who takes it, transforms him into itself. It follows that the proper effect of the Sacrament is to transform us so much into Christ that we may say, 'I live, now, not I, but Christ liveth in me.' " Christ is truly the food of the soul in the Blessed Sacrament. Holy Communion is the "Sacred Banquet in which Christ is re-ceived." The source of all life and grace comes to share that same life and grace. In His sermon promising the bread of heaven, Christ said: "I am the bread of life. He that comes to me shall not hunger. I am the living bread which came down frdm heaven . the bread which I shall give is my flesh for the life of the world . . . Unless you eat of the flesh of the son of man and drink his blood, you shall not have life in you . . . My flesh is real food, and my blood is real drink. He who eats my flesh and drinks my blood, abides in me and I in him." It is evident that Our Blessed Lord never intended that the Holy Eucharist to be a reward for goodness of life. It is a food without which we cannot live any kind of a spiritual life. Christ certainly indicated His mind on the matter when He stated with so much force: "Unless you eat of the flesh of the son of man and drink his blood you shall not have life in you." ;Faken simply as spoken, this can mean only one thing: just as physical life cannot continue with-out physical food, so also our spiritual life is unable to continue without the spiritual food of Christ's Sacred Body and Blood. Christ wants us to receive Him frequently and fervently that the life of grace within us may flourish and come to full flower. He has left Himself as the food of our souls'that we may abide in Him, and He in us, and all in the Father. Christ comes to us with His divin- 202 dul~,1951 GROWTH THROUGH THE EUCHARIST ity, His merits, and His infinite riches that He may become for the soul its light and its way, it wisdom and its truth, its justice and its strength. In short, He. who is life itself, comes to fill the soul with divine life that we may see things as He sees them and do things as He wants them done. Union with One Another in Christ The effect of sacramental union will make itself felt not only in the life of the individual religious but in the life of the whole reli-gious family. Christ said: "Love one another as I have loved you." When He gave that command, He and His own were united in a bond of love as they had never been united before. They had come together to worship the same God according to the same ritual. They had partaken of the same food, broken the same bread. Above all, they were united to Christ and to one another in Him because all had shared in Christ's Body and Blood. The supernatural vitality of the Eucharist made their souls throb (vith God's own life shared through divine grace. He in them and they in Him and all in the Father--a unity ineffable. This unity among the Apostles and the Master accomplished in the reception of Communion is a sign of the wondrous unity which exists in Christ's Mystical Body. St. Paul (I. Cot., 10:17) wrote: "XVe, being one, all partake of the same bread." Christ is still in the place of honor. The Pope and bishops are in their allotted place; priests, religious, and laity in theirs. All receive the same Lord; all are nourished by the same divine food. The life of Christ flows in a constant stream to all His members. He is still the vine, we the branches. The words of the Last Discourse still hold true: "the glory that Thou hast given Me, I have given to them that they may be one; I in them and Thou in Me; that they may be perfected in unity." ' Solidarity in Christ! This idea so permeated the early Chris-tians that their charity became their mark of identification. "Behold these Christians: how they love one another." They loved one another in Christ. They shared the same bread of life in conscious imitation of the scene which took place in the Cenacle. Their breaking of bread was a liturgical and ritualistic banquet at wlqich each received Communion. They were acutely conscious that the Master had promised peace and love to all who did in like manner. The secret of the intense love, that led them to sell what they had and give to the poor, was their mutua! love for Christ, their mutual 203 ANSELM LACOMARA life and sanctification in Him. Their reception of Communion was the strong bond which held them to one another in charity. Our first brethren knew that Communion was a vivid continuation of the Last Supper. Holy Communion is also our way of being ~nited with Christ as the Apostles and early Christians were. We partake of the same chalice, break the same bread. This cannot fail to produce the effect desired by Our Lord, our growth in grace and charity. When Jesus comes to us in Holy Communion, let us allow Him to work in us so that we may be truly one with Him. If we are one with Him, we will surely be one with our fellow religious,, for our hearts will be attuned to His words: "Love one another as I have loved you." If we are one with Him, His influence will make itself felt in our daily lives. The curt word will die in its utterance. The sharp reply will be softened on our lips. Our judgments will be kind. We will listen to and respect the opinions of others. Our outlook will be that of Christ, who "loving His own, loved them to the end." Christ wants ~to work wonders in our souls. He loves us more than words can say. His Body and Blood are given to us daily. He desires us to join Him in this Sacred Banquet that His spirit and His peace may fill our souls. If we receive Him in the same spirit of fer-vent generosity with which He comes to us, His priestly prayer, "Holy Father, keep in thy name those whom thou hast given me, that they may be one, even as we are," will have its glorious fulfill-ment in our souls. HERESY OF RACE One can scarcely mention any of the various ways in which Negroes are unjustly treated when he is confronted with the old objections: the-value-of-property-goes- . down-when-the-Negro-moves-in : the-parish-runs-down-if-Negroes-are-not-kept-out ; would-you-want-your-sister-to-marry-a-Negro? : the-black-baby-in-the-seventh-gen-eration; white-students-would-leave-the-school-if-Negroes-were-accepted; hospitals-would- go-bankrupt-if-Negro-patients-were-admitted ; white-patrons-would-boycott-the- hotels-if-Negroes-were-served; and so forth. "All these woulds and ifs," writes Sister Mary Ellen O'Hanlon, O.P., in The Heresy of Race, "and many more, so repeatedly rolled off loose tongues, are false conjectures for which no real or honeit experiences have ever given any proof/' The Heresy of Race. which deals with these old objections and other points regarding the true Christian attitude towards race relations, can be obtained from: Rosary College Book Store, Rosary College, River Forest, Illinois. Single copies, 50 cents. Reduced rates for quantity orders. 204 Ins :rucfion on Sponsa Christi [EDITORS' NOTE: We present here the Instruction of the Sacred Congregation of Religious on the practical application of the Apostolic Constitution, Sponsa Christi. This document was given at Rome under date of November 23, 1950, and pub-lished in Acta Apostolicae Seclis, under date of 3anuary 10, 1951, pp. 37-44.] I. Among the remarkable documents by which our Holy Father, Plus XII, by Divine Providence, Pope, has willed to adorn and crown the Holy Year as with so many precious jewels, assuredly not the least is the Apostolic Constitution, $loor~sa Christi, which deals with the renewal and advancement within God's Church of the holy and venerable institution of nuns. This Sacred Congregation; which as its appointed task, promptly and faithfully assists th~ Holy Father in all things pertaining to the state of perfection, has reverently and joyfully received from him the commission of putting into execu-tion this Constitution, truly remarkable from so. many points of view, and of making its application assured and ea.sy. II. To fulfill this honorable duty, the Sacred Congregation has assembled in this Intruction some practical norms for those points which offer greater difficulty. III. Now, the points in the Apostolic Constitution which offer difficulty and hence require special clarification are:. (I) those which refer to the major or minor cloister of nuns; (2) those which deal with the establishment of federations and the limitation of auton-omy; (3) finally those which have to do with obtaining and co-ordinating productive labor for the monasteries. I. MAJOR AND MINOR CLOISTER FOR NUNS IV. The Apostolic Constitution, Sponsa ~hristi (art. IV), pre-scribes a special cloister for monasteries of all nuns which differs from the episcopal cloister of congregations (c. 604), and which, according to the general ngrm of the law, is papal, as is the cloister of orders of men (c. 597, § 1). In fact, regarding a number of prescriptions dealing with both the entrance of externs into the limits of the cloister and the going out of the nuns from the same, the regu-lations are stricter than those which control the papal cloister of men. V. Hereafter there will be two types of papal cloister for nuns: the one major, which is reserved for monasteries in which solemn vows are taken and a purely contemplative life is led, even though the number of the nuns may have decreased; the other mirror, which 205 INSTRUCTION Reoieu3 for Religious as a rule, is applied to monasteries in which a life is led which is not exclusively contemi~lative, or the nuns take simple vows only. A. Major Papal Cloister VI. Major papa/ cloister is that which is described in the Code (cc. 600, 602) and accurately defined by the Sacred Congregation in its Instruction, Nuper edito, approved by the late Pop~ Pius XI on February 6, 1924. This cloister is fully confirmed in the Constitu-tion, Sponsa Christi, safeguarding the following declarations which the Constitution empowers the Sacred Congregation to make (art. IV, § 2, 1°) 'so that its observance may be prudently adapted to the needs of the times and to local circumstances. VII. Nuns bound by major papal cloister, after their profession, by reason of the profession itself and by the prescription of ecclesi-astical law, contract a grave obligation: 1° of remaining always within the precincts of the monastery which have been put within the definite limits of the cloister, so that they may not leave the cloister ~ven for a moment under any pretext or condition without a special indult of the Holy See, except in those cases only which are provided for in the canons and instructions of the Holy See, or which are envisioned in the constitutions or statutes approved by the Holy See itself. 2° of not admitting to the parts of the monastery subject to the law of cloister any. person whatsoever no matter of what class, con-dition, sex, or age, even for a moment, without a special indult of the Holy See. Certain exceptions, however, of persons and cases are expressly made in the canons and in instructions of the Holy" See, as well as in the constitutions or statutes approved by it. VIII. 1° Indults and dispensations to leave the major cloister after profession (VII, 1°) or to enter it or to admit others (VII, 2°) are reserved exclusively to the Holy See, and can be granted by it alone or in its name and by its delegation. 2° Reasons for obtaining dispensations should be proportionately grave, due consideration being given to the circumstances of cases, times, and places, keeping in mind the practice and style of the Roman Curia. IX. 1° The faculty to dispense may be given ab bomine, either for a definite period of time for all cases occurring during it, or for a certain number of cases. There is nothing; however, to hinder the granting of certain permissions habitually in particular law having 206 duly, 1951 SPONSA CHRISTI legitimate approval, for instance, in the constitutions, in the statutes of federations, and in similar documents.' 2° Whether granted ab homine or by general or particular law, indults and dispensations must determine, according to the instruc-tions of the Holy See affd the practice and style of the Roman Curia. the conditions and precautions .to which the dispensation is subject. X. The penalties against those who violate the laws of cloister remain as stated in toe Code (c. 2342, nn. 1, 3). B. Minor Papal Cloister ~ XI. Minor papal cloister: 1° retains intact the fundamental rules of the cloister of nuns, inasmuch as it differs greatly from the cloister of congregations (c. 604) as well as from that of orders of men (cc. 598-599) ; 2° must safeguard and facilitate for all the observance and care of solemn chastity; 3° it must protect and efficaciously rosier the contemplative life of the monastery; 4° The employments which the Church hag designedly entrusted to these monasteries must be so harmonized with the contemplative life within the confines of the minor papal enclosure that the latter may by all means be preserved while these works are properly and advantageously performed. 5° In monasteries which engage in approyed works, the pre-scription of canon 599, § 1 for the cloister of or'ders of men, which is likewise applied by canon 604, § 2 to the cloister of congregations, is to l~e strictly and faithfully observed, in such a way that a clear and complete separation be ever maintained between buildings or sec-tions thereof set apart for the living quarters of the nuns and for the exercises of the monastic life, and those parts made over to necessary works. XII: Minor papal cloister includes: 1° a grave prohibition against admitting into the parts of the house set aside for the community of nuni and subject to the law of cloister (c. 597) any persons whatsoever who are not members of the community, regardless of class, condition, sex, or age, according to canon 600; 2° another grave prohibition forbidding the nuns after profes-sion to leave the precincts of the monastery, in the same way as nuns subject to major cloister (n. VII-IX). XIII. 1 ° The passage of the nuns from the parts reserved to the 207 INSTRUCTION Revieu~ for Religious community to the other places within the precincts of the monast~ery destined for the works of the apostolate is allowed for this purpose alone, with the permission of the superior, and under proper safe-guards, to those who, according to the norms of the constitutions and the prescriptions of the Holy See, are destined for the exercise, of the apostolate in any way. 2° If by reason of the apostolate, dispensations from the pre-scriptions of n. XII, 2° become necessary, they may be given only to nuns and other religious who are lawfully assigned to the employ-ments, under grave obligation in conscience for superioresses, for or-dinaries, and for superiors regular, to whom the custody of the cloister is entrusted (c. 603). XIV. Admittance of externs to the parts of the monastery de-voted to employments of whatever kind is governed by these norms: 1 o Habitual admittance is allowed to, pupils, boys or girls, ot to other persons in whose favor ministries are performed, and to such women only with whom necessary contact is demanded by reason and on the occasion of such ministries. ' 2° The local ordinary should, by a general or habitual declara-tion, define as such those exceptions which must be made of necessity, for instance, those,ordinarily required by the civil law for the pur-pose of inspections, examinations, or for other reasons. 3° Other exceptions, should such at times seem truly necessary in individual cases, are reserved to the express grant of the ordinary, who is in conscience bound to impose prude.nt precautions. XV. 1° Nuns who unlawfully leave the precincts of the mon-astery fpso facto incur excommunication reserved simply to the Holy See according to canon 2342, 3°, or, by express grant reserved to the local ordinary. 2° Nuns who illicitly leave the parts of the monastery reserved to the community and go to other places within the precincts of the monastery, are to be punished by the superior or by the local ordi-nary, according to the gravity of their fault. 3° Those who illicitl.y enter the parts of the monastery reserved to the community and those who bring them in or allow them to enter, incur excommunication reserved simply to the Holy See. 4° Those who illegitimately enter the parts of the monastery not reserved to the community, as well as those who bring them in or permit fhem to enter, are to be severely punished according to the gravity of their fault by the ordinary of the place in which the mon-astery is located. 208 duly, 1951 SPONSA (~HRISTI XVI. Dispensations from minor papal cloister, except those ad-mitted by law, are, as a rule, reser~red to the Holy See. Faculties more or less broad, as circumstances seem to require, can be granted to ordinaries either ab homine or in the constitutions and statutes. II. FEDERATIONS OF MONASTERIES OF NUNS XVIL Federations of monasteries of nuns, according to the norm of the Constitution, Sponsa Christj" (art. VII, § 2, 2°), are earnestly recomrriended, both to avoid the harmful effects which both more grievously and more readily befall entirely independent monasteries, and which by union can to a great extent be avoided more effectively, as well as to foster both their spiritual and temporal interests. Although, as a rule, federations of monasteries are not imposed (art. VIII, § 2, 2°), nevertheless, the reasons which would recom-mend them in general, could, in particular cases be so strong that, everything considered, they would be deemed necessary by the Sacred Congregation. ~' : XVIII. Federations of mona~'teries are holt to be impeded by the fact that the individual monasteries which intend to form them are subject to superiors regular. Provision will have to be made for this common subjection in the Statutes of the Federati(~n. XIX. When, because of the intention of the .fou~de~ or for any other reason that may occur, there already exists some.kind of begin-ning of a union or federation of monasteries of the same order or institute, anything already done or outlined must be taken into ac-count in the development of the federation itself. XX. A federation of monasteries in no way directly affects the relation, already in existence according to the common or to the par.- ticular law, of the individual monasteries to the local ordinaries or to the superiors regular. Hence, unless an.express and lawful deroga-tion is made to this rule, the powers of ordinaries and superiors is neither increased nor diminished nor changed in any way. XXI. The statutes of a federation may grant certain rights over the federation to ordinaries and to superiors which as a rule do not beloiag to them, leaving intact generally the right over each individual monastery as such. xxII. The general and principal purposes and advantages of unions and federations are the following: 1° the legally recognized facuIty and the canonically sanctioned duty of a mutual fraternal assistance, both in the conservation, de- 209 INSTRUCTION Reoieu~ [or Religious lense, and increase of regular observance, and of domestic economy, as well as in all other th~ngs; 2° the establishment of novitiates common to all or to a group of monasteries for cases in which, either because of a lack of person-nel necessary for the directive offices, or because of other circum-stances moral, economic, local, and the like, a solid and practical spir-itual, disciplinary, technical, and cultural training cannot be given in the individual monasteries; 3° the faculty and the moral obligation, defined by certain norms and accepted by federated monasteries, of asking for and of mutually interchanging nuns who may be necessary for government and training; 4° the possibility of and freedom for a mutual temporary ex-change or ceding of subjects, and also of a permanent assignment, because of health or other moral or material need. XXIII. The characteristic notes of federations which are to be considered essential when taken together are enumerated as follows: 1 o From the source from which they spring and [rom the author-ity from which as such they d.epend and which governs them directly, federations of nuns are of pont[lical right according to the Code (c. 488, 3°). Hence not only their establishment, but also the approval of their statutes, and the enrollment of monasteries in, or their separation from, a federation, belongs to the Holy See exclusively. Provided all the rights over individual monasteries granted by the Code to ordinaries are safeguarded, federations are subject to the Holy See in all those matters in which pontifical institutes of women are directly subject to it, unless a lawful exception has been expressly provided for. The Holy See may commit certain items of its pre-rogatives, either habitually or in single instances, to its immediate assistants or delegates for federations. 2° B~t reason of territory or of extension, federations of monas-teries are to be established preferably along regional lines, for easier government, unless the small number of monasteries or other just or proportionate causes demand otherwise. 3° By reason of the moral persons which constitute them, inas-much as they are collegiate persons (c. i00, § 2), federations are composed of monasteries of the same order and of the same internal observance, though they need not necessarily depend on the same local ordinary or superior regular, nor have the same kind of vows or form of cloister. 210 dulq, 1951 SPONSA CHRISTI 4° Confederations of regional federations can be allowed if need, or great advantage, or the traditions of the order recommend them. 5° From the standpoint ~f the independence of the monasteries, the bond which holds the federated monasteries together should be such that it does not interfere with their autonomy, at least in essen-tials (c. 488, 2°, 8°). Although derogations from autonomy are not to be presumed, they can be granted with the previous consent of each monastery, provided that grave reasons seem to recommend or demand them. XXIV. All ~ederations of monasteries of nuns must have their own statutes subject to the approval of the Holy See before they can be established. The statutes must accurately determine the following: l° the aims which each federation proposes to itself; 2° the manner in which the government of the federation is to be regulated, either with regard to constitutive elements, as for ex-ample, president, visitators, council, and the like; or as to the manner of appointment to these offices; or, finally, the power of this govern-ment and the manner of conducting it; 3° the means which the federation should use that it may be able to carry out its aims pleasantly and vigorousl~; 4° the conditions and means to be used in putting into execu-tion the prescriptions regarding the mutual interchange of persons laid down in art. VII, § 3, 2° of the Constitution, Sponsa Christi: 5° the juridical standing of nuns transferred to another mon-astery, whether in the monastery from which the transfer takes place, or in that to which it is made; 6° The economic help (o be given by each monastery for the common enterprises of the entire federation; 7° The administration of the common novitiate or of other works common to the federation, if there be such. XXV. 1° In order that the Holy See may be able to exercise a direct and efficacious vigilance and authority over federations, each federation can be given a religious assistant, as need or usefulness may suggest. 2° The religious assistant will be appointed by the Sacred Con-gregation according to the statutes, after all interested parties have been heard. 3° In each case his duties will be accurately defined in the decree of appointment. The principal ones are as follows: to take care that the genuine spirit of a profoundly contemplative life as well as the 211 INSTRUCTION spirit proper to the order and institute be securely preserved and in-creased; likewise, to see that a prudent and exact government be established and preserved in 'the federation; to have regard for the solid religious training of the novices and of the religious themselves; to help the council in temporal matters of greater moment. 4° The Holy See will delegate or commit to the assistant such powers as may seem opportune in individual cases. III. MONASTIC LABOR XXVI. 1° Since, by the disposition of Divir~e Providence, the temporal necessities of life are at times so pressing that nuns seem morally compelled to seek and accept labors beyond their accustomed ones, and even perhaps to extend the time given to labor, all should as true religious submit themselves promptly and humbly to the dis-positions of Divine Providence, as the Christian faithful do in like circumstances. 2° They should do this, however, not anxiously or capriciously or arbitrarily, but prudently as far as may seem truly necessary or .suitable, seeking with simple hearts a balance between their under-standing of fidelity to the letter and to tradition, and a filial subjec-tion to the permissive and positive dispositions of Divine Providence. 3° Keeping these directives in mind, let them submit to ecclesias-tical or to religious superiors, as the case may require, whatever ar-rangements seem advisable. XXVII. Ec~iesiastical and religious superiors must: 1° by all means seek and obtain profitable labor for the nuns who need it, and, should the case require it, also employ committees of pious men or women, and, with due caution and prudence, even secular agencies established for such purposes; 2° maintain a careful supervision of the quality and orderly ar-rangement of the work, and require a just price for it; 3° to superintend diligently the coordination of the activities and the labor of individual monasteries so that they may help, sup-ply, and complement one another, and see to it that every vestige of competition is entirely avoided. PLEASE NOTE CAREFULLY The subscription price of REVIEW FOR RELIGIOUS ~s now: $3.00 per year for Domestic and Canadian subscriptions; $3.35 per year for all foreign subscrip-tions. For further details please see inside back cover. 212 uesUons and Answers In the March issue of the Review Sister Digna wrote about men÷al and other.tests for candidates aspiring to the religious life. Would you kindly 9ire "Fhe name and address of the publishers of these tests? Sister Digna prepared the detailed description of the following tests which she suggests as helps to'Ocarry out the program outlined in her article. Since we received these lists some tiptoe ago, a number of the prices may have been changed. ~; 1. American Council on Education Psychological Examination for ttigh School Students. This is a time-limit test. Time: 54 min- o" utes. Norms: Comprehensive norms for e~ich annual edition are pub-lished in series V of the American Council on Education Studies for. April of'the school year in which the test is current. Authors: Louis L. Thurstone and Thelma Gwinn,Thurstone, University of Chicago. Publishers: The American Council on Education, 744 ,IacksowPlace, Washington, D.C.; distributed by Science Research Associates, 1700 Prairie Avenue, Chicago, Illinois. Cost: $.07 per test, including test booklet and answer sheet. Additional answer sheets, $.02 each. Manual, scoring keys, and norms, $.25. ~ ,, 2. The Otis Self-Administering Tests of Mental.Abilit.~. These are time-limit tests, consisting of a Higher E~amination designed for grades 9-12 and for college students; and an Inter~edlate t~xamina-tion designed for grades 4-9. Norms: Age and grade norms fur-nished in the manual, as well as charts for .translating raw score to percentile rank, or to Binet Mental Age and I.Q. Author: A. S. Otis. Publisher: World Book Company, Yonkers-on-Hudson, New York. Cost: $1.25 per package of 25 tests, including manual, scoring key, and norms; specimen set, $0.35. Four alternate forms of each test are available. 3. Wechsler-Bellevue Intelligence Scale by David Wechsler. An individual examination including eleven tests for use at all ages from adolescence (age 10) up to 70 years. Five tests are verbal: Similari-ties, Comprehension, Information, Arithmetic, and Memory for Numbers. Five are nonverbal performance tests: Object Assembly (profile, Manikin, and Hand in Form I; face, horse, and auto in Form II), Block Design, Picture Completion, Picture Arrangement, and Digit-Symbol Substitution. An alternate test of Vocabulary is QUESTIONS AND .,~NSWERS Re~ieu~ for Religious provided. A feature of the test is that the IQ can be obtained from as few as eight tests without serious loss in reliability. Scores on each test are converted into star~dard scores. The total of these scores is converted into IQ equivalents by means of a table which takes into account the age of adults. The materials appeal to testees at all ages and levels of ability and are well-suited for classification of .both normal and abnormal individuals. Text, "The Measurement of Adult Intelligence," $2.60. Form I. Test Materials, including 25 Record Blanks, $14.00. The text contains the administrative man-ual for Form I, and must be ordered separately. Form II. Test Ma-terials, including 25 Record Blanks and the manual required for ad-ministering this form, $15.50. Manual alone, $2.00. Specify Form I or Form II. Record Blanks, sold only in packages of 25 and 100 copies. Packages of 25--$1.25 each. Personality Tests . 4. The Adjustment Int~entorg by Hugh M. Bell. A diagnostic tool to .aid the counselor and guidance worker in discovering the sources of personal and social maladjustment in students and adults. The separation of adjustment into four types (home, health, social, and emotional) aids in the location of specific adjustment'difficulties. Scoring requires about three minutes. Tentative norms are given for high school students, college students, and adults of both sexes. Adult form also has scoring fbr occupational adjustment. Untimed. Forms: Student and Adult. Specify form desired. Sold only in packages of 25, $1.85, and. packages of 100, $5.75. Manual and keys included. Specimen Set,'~cluding both forms, 35 cents. Regular IBM answer sheets--for use with regular booklet of questions. Same answer sheet used for both Student and Adult forms. Sold only in packages of 50, $1.10, and packages of 500, $7.75. Stencils for both hand~ and machine-scoring; Student form, $1.10 per set, Adult form, $1.30 per set--specify form de-sired. Nontimed. Author: H. M. Bell, Chico, California, State Col-lege. Publisher: Stanford University Press, Stanford University, California. Cost: $1.85 per 25; $1.75 per 100 machine-scorable answer sheets; specimen set, $0.15. 5. The Minnesota Multiphasic Personality InuentoW by Starke R. Hathaway and J. Charnley McKinley. A diagnostic test con-structed entirely on the basis of clinical criteria. At present the au-thors have made available nine scales: Hypochondriasis, Depression, Hysteria, Psychopathic Deviate, Masculinity and Feminity, Paranoia, 214 dul~,1951 QUESTIONS AND ANSWERS " Psychasthenia, Schizophrenia, and Hypomania. Four other scores are ascertained: the Question score, the Lie score, the Validity score, and the K score (a suppressor variable refining the discrimination of five of the clinical variables)i Untimed. Individual Form Forms: Individual and Group. Spec.ify form desired. Individual Form ("The Card Set"). Box of 550 item cards with three sorting cards marked True, False, or Cannot Say. Sturdy wooden box. $12.50. Manual, containing description (including complete list of questions), the6ry, administration, and norms, with supplement ex-plaining how to use the K score. $1.00, when ordered separately. 75 ccfits each when ordered in lots of 10 or more for class use. Keys. Eleven transparent guides made of map cloth, one for each of the nine scales, one for the F or Validity score, and one for the K score. $7.50 including manual. Recording Sheet for recording the subject's sorting and the profile of his scores. One sheet needed for each case. Sold only in packages of 50. 1-9 packages--$2.50.each. ¯Group Form Group Form ("The t~ooklet Form"). The Group Form has been prepared for use witb~IBM answer sbegts, thus permitting either hand-scoring or machineT~coring. The,authors recommend that the Group Form be used only with person'S~°who are still in school or who have had recent contact with test materials in group form. For clinical cases or small groups, the Individual Form is considered de-sirable. Booklets for Grghp Form are printed on heavy stock and will stand repeated use. 1-24 booklets, 25 cent~;e0db; packages of 25, $5.50 each. Manual. This is the same as for the Individual Form but has a supplement. $1.00 when ordered separately. 75 cents each when ordered in lots of 10 or ran.re for class use. Key:;. Envelope contains manuaI, supp!ementary manual, and 16 hand-scoring stencils, $4.00. Similar envelope with machine-scoring stencils, $4.00. Specify which i~ desired. Answer Sheets. IBM answer sheets which can be either machine- or hand-scored. One copy needed for each testee. For each answer sheet ordered, one Pro-file and Case Summary form is. included. Answer sheets are sold onIy in packages of 50, $3.00 each, and packages of 5~)0,.$23.00 each. Extra Profile and :Case Summary forms, for duplicate reports, $1.60 per package of 50. 6, Minnesota Personality Scale by 3ohn G. Dadey and Walter 3. blanks, $:50 per 25;-scoring keys, $1.10 for one key, $.80 for 2 to 215 QUESTIONS AND ANSWERS McNamara. ' Five aspects of personality are measured: Morale, Social Adjustment, Family Relations, Emotionality, Economic Conserva-tism. These are based on a factor analysis of several pers6nality tests. Each item is scored for only one scale and each scale is highly reliable. Norms are based on almost 2000 university students. The questions are in reusable booklets. The answers are marked on IBM answer'sheets which can be either hand- or machine-scored. Grades 11 through college. Time, no li,mit, about 45 min. Forms: Men and Women. Order booklets, answer sheets and scoring stencils separately. Specify form (Men's or Women's) and quantity of each. Booklets. Sold in packages of 25. 1-9 packages--S2.50 each. 10 or more packages--S2.25 ',each. Answer sheets. Sold only in packages of 50, $1.80 each, ~tnd packages of 500, $15.00 each. Same sheet is used for either Men or Women. Manual and hand-scoring stencils must be ordered separately, 50 cents. Specify form desired. Manual and IBM machine-scoring stencils, $1.25 a set. Specify form. desired. Specimen Set, either form, 60 cents. Specify form desired. Men's or Women's. 7. The Perso, nality Inuentor~ by Robert G. Bernreuter. Stanford University Press, Stanford, California. Designed to measure six as-pects of personality at~one administration: Neurotic Tendency, Self-sufficiency, Introversion-Extroversion, Dominance-Submission, So-ciability, Confidence. Norms for both men and women have been established for h.igh school, college, and adult ages. Untimed. Sold 'only in packages of 2.5, $1.85, and packages of 100, $5.75, with manual, norms and set of keys. Individual Report Sheets, sold only in packages of 25, 35 cents. Specimen Set, 35 cents. IBM answer sheets available. Sold only in packages of 50, $1.10 each, and packages of~500, $7.75 each. Machine-scoring keys, $2.60 per set; cannot be used for hand-scoring. 8. Stronfl Vocational Interest Blank, (for Men and Women) Author: E. K. Strong, Jr. Publisher: Stanford University Press, Stanford University, California. Cost: Tests, $2.10 per 25; .report 9 keys, $:72 each for 10 or more keys; machine-scorable answer sheets, $2.72 per 100. The Psychological Corporation, 522 Fifth .Avenue, Neb¢ York, N. Y. 9. Kuder Preference Record. Form A and Form BB. Publisher: Science Research Associates, 1700 Prairie Avenue, Chicago. Cost: Form BB-test booklets which can be used many times, $.48 each; answer pads, $.08 each; profile sheets, $.02 each. '216 RELIGIOUS LIFE AND SPIRIT. ByRev. Ignaz Waffero÷,O.M.I. T~rans-lated by Rev. A. S{mon, O.M.I. Pp. vff~ ~- 408. B.Herder Book Co., S~'. Lou~s, Mo. $6.00. Community exhortations and conferences are an important means to spiritual perfection. Just as by the will of Christ the trde Faith was to be preached and propagated mainly by the living w,ord, so also Christian perfection. Christ¯ Himself set the exa'mple¯ in the Ser-mon on the Mount; the apostles and first bishops taught the more perfect way by word of mouth; virgins, ascetics, andoreligious from ¯ the earliest days were instructed and encouraged to ever greater perfec-tion by exhortations; witness, fc~r example, the monks of the desert. Spiritual conferences soon became traditional ~ in the Church; they went down the centuries, from Cassian to Bernard, to Teresa, to Francis de Sales, to Faber, Marmion, and Leen. ¯ Today canon law prescribes them as a regular spiri'tual exercise for religious and semi-narians (cf. canons 509"and 1367), and the rules of almost all reli-gious communities make provision for them. H~nce, they are not something boring, to be minimized and neglec'ted, .but rather a spir-itual element, to be valued and put to good .use. Their purpose: to enlighten the mind b~'instruction and to sup-ply motives and warmth to the will, leading to virthous action. ' For this spiritual energizing the living word is far more effective than the printed page. Of-course, the. person giving the exhortation should posse.ss certain qualities: he must be a man of prayer, self-abnegation, virtuous life, and prudence: .he must have the requisite knowledge derived from study, prayer and experience; he must make careful preparation and adapt his .conference skillfully t.o his audi-ence~ Orat?ry and rhetoric are of sec6ndary importance; simplicity and sincerity are more efficacious for this work. The listener, too, must come to the conference prepar.ed; hi must have a good intention, a desire to profit spiritually from v~hat he hears; he must not be criti-cal, but humble and receptive, diligently making practical applica-tions, not to his neighbor, or tothe speaker, but to himself. Such in brief is the doctrine of the spiritual masters on the exhortation with which religious are so familiar. 3udged in the light of the above doctrine the present collection of conferences for religious stands up quite well, though 'it is by no 217 BOOK REVIEWS Reoiew for Religious means perfect. The author, Fathe~ Ignaz Watterot, O.M.I., was competent to give these cbnferences to nuns, having been for many years a successful superior and counsellor of religious. He knows the religious life, both theoretically and practically; he has put his mes-sage in a concrete way, well-suited to his hearers. Hence, it is not su_rprising to learn that the book has been often reprinted in the original and can be found in almost every German convent. It merits the enthusiastic reception given it by the reviewers when it first appeared. There are forty conferenc~es on forty different topics, averaging ten to twelve pages in length, each one neatly and logically divided by means of sub-headin'gs. The subject-matter covers the excellence and dignity of the religious state, the duties, difficulties, and means to perfection in the religious state, its weakness and defects, its joys and consolations. Almost every important point of the ordinary life of religious receives due consideration. However, there is a surprising and inexplicabl~ dmission, daily~Holy Mass. The conferences are doctrinal and psychological. Holy Scripture, both Old and New Thstament, is cited profusely. Canon law and selected instructions of the Holy See are utilized. The principal ascetical sources are the works of Augustine, Chrysostom, Bernard," Bonaventure, Thomas Aquinas, Teresa of Avila, Ignatius Loyola, Alphonsus Liguori, and above all thos.e of St. Francis de Sales and. St. Jeanne de Chantal. Among the more recent" writers we find Alban Stolz, Albert W.eiss, and Clara Fey, foundress of the Sisters of the Poor Child J~sus, whose cause, for canonization has been intro-duced. The author is also well acquainted, with feminine psychol-ogy, and his conferences abound with practical, even homely, ex-amples and illustrations. The chief drawbacks of this American edition are two. First, the book has not been brought up to date. It was first published some forty years ago. Pertinent official documents of the Holy

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