Suchergebnisse

Issue 42.4 of the Review for Religious, July/August 1983. ; REVIEW FOR R~.L~c, lous (ISSN 0034-639X), published evcry two months, is edited in collaboration with the faculty members of the Department of Theological Studies of St. Louis University. The editorial offices are located at Room 428:3601 Lindell Blvd.: St. Louis, MO 63108. Rv.vw.w FOR REI.IGIOUS is owned by the Missouri Province Educational Institute of the Society of Jesus, St. Louis, MO. © 1983 by R~.v~Ew ~:oR REIAG~OUS. Composed, printed and manufactured in U.S.A. Second class postage paid at St. Louis. MO. Single copies: $2.50. Subscription U.S.A.: $9.00 a year: $17.00 for two years. Other countries: add $2.00 per year (postage). For subscription orders or change of address, write: REVI~:W I.'OR REHC.tOIIS: P.O. Box 6070; Duluth, MN 55806. Daniel F. X. Meenan, S.J. Dolores Greeley, R.S.M. Daniel T. Costello, S.J. Joseph F. Gallen, S.J. Jean Read Editor Associate Editor Book Editor Questions and Answers Editor Assistant Editor July/August, 1983 Volume 42 Number 4 Manuscripts, books for review and correspondence with the editor should be sent to REWEW ~'OR RELIGIOUS; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108. Questions for answering should be sent to Joseph F. Gallen, S.J.; Jesuit Community; St. Joseph's University; City Avenue at 54th St.; Philadelphia, PA 19131. Back issues and reprints should be ordered from REVIEW FOR RELIGIOUS; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108. "Oul of print" issues and articles not published as reprints are available from University Microfilms Intergational; 300 N. Zeeb Rd.; Ann Arbor, MI 48106. Trends in Religious Life Today John M. Lozano, C.M.F. On the evening of June 16, in joint sponsorship with St. Louis University's Department of Theological Studies, REVIEW FOR RELIGIOUS launched the fi~st of an annual series of lectures and colloquies on a subject of pertinence to religious life as such. The first lecture in this series, the basis of the present article, was given by Father John Lozano, already known to our readers as an author specializing in the history and theology of religious life. Father Lozano has taught at universities both here and abroad; he is presently superior of the Claretian house of studies in Chicago and teaches at the Catholic Theological Union there. He may be addressed at his residence: Claret House; 5540 S. Everett; Chicago, IL 60637. The following reflections are offered as a sort of aerial photograph of the most prominent features emerging on the landscape of the religious life. We will take a look at some of the main trends that seem to be shaping the future .of this landscape, and examine some of the main difficulties that its terrain presents for the religious traveler today. Many of these trends and difficulties seem to be closely interrelated. At the end of our survey we will concentrate on one major difficulty that seems to arise from causes that are more general than is sometimes supposed. I will be speaking mainly from the viewpoint of the northern hemisphere (North American and Europe), but my work in some other parts of the globe (Latin America, Australia and the Philippines) has shown that the same trends are emerging in broad areas throughout the Church. The rapidity of modern communications and the international outreach of books and reviews has tended to hasten the spread of ideas and attitudes from one continent to another. I base these reflections on my personal experience. During the last twenty years, which I have dedicated to studying the religious life and working with a broad spectrum of men's and women's religious communities, I have always striven to relate a theological vision of the religious life to the experiences that I 481 4119 / Review for Religious, July-August; 1983 and those I worked with were undergoing at the time. I have also had to pay close attention to what others were writing on these subjects. Naturally, my nearness to the phenomena I deal with (my own present) has been a somewhat mixed blessing: on the one hand, it has given me the immediacy of an "insider's" experience of these phenomena; on the other, it has been a real test of objectivity, since I had to write about them with a degree of passionate involvement. For this is a history we are all enjoying and suffering together~ In the exposition that follows, I have chosen not to separate trends in theology from trends in life, since common sense and all my previous work have shown them to be intimately related. There is no need to dwell on the particular circumstances that lead us to reflect on the present state of the religious life. It is a well-known fact that it is currently undergoing a serious crisis of growth and adaptation. Many are wondering if it really has a future,~ while a number of religious communities who have felt a sharp decrease in membership are worrying whether they will manage to survive. In view of these facts, it makes little sense to try to lay the blame for them on individual failures. What we are going through is a failure of institutions as such? This is not surprising if we bear in mind the profound technological and cultural changes that have taken place in our society, as well as the rapidity with which they have occurred and will continue to occur. The Second Vatican Council spoke of our times as a new epoch in history and tried to make the Church face up to it. In a memorable address to the Wes~on School of Theology, Karl Rahner stated that "the second Vatican Council is, in a rudimentary form still groping for identity, the Cl~urch's first self-actualiza-tion as a World Church.'~ Thus the third great epoch of the Church's history is beginning to open up, after the. very brief Judeo-Christian Epoch and the Occidental Epoch that started when Paul brought the gospel to the Gentiles and began incarnating it in their culture. The deep changes which this new epoch will bring, although they will surely be of great consequence for the Church, can as yet hardly be glimpsed. If the Church is already witnessing some of these profound changes, then the religious life, which in its various forms has always tried to respond to the needs of the Church, will itself have to undergo a necessary crisis of readjust-ment. That is why we simply have to reflect on what is going on. In dealing with the mosi general trends observable in the religious life today, it seemed appropriate to group them under the following six headings: 1) the centrality of the person, 2) the growing advocacy of women's rights, 3) the predominance of life over institutions, 4) ministerial openness to the world, 5) the reinterpretation of religious life, and 6) the problem of lifelong commitment. Finally, we will consider a single issue of great concern: the scarcity of vocations. 1. The Centrality of the Person The frequency with which certain aspects of religious life are discussed, and Trends in Religious I~fe / 411~ the way in which certain concrete situations are handled, reveal a growing tendency to regard the religious person as a central criterion. This theme has been the object of deep philosophical reflection by Christian thinkers during our century. In France, it was first dealt with by Jacques Maritain and then in a quite different way by Emmanuel Mounier. In Europe generally, the trauma of modern dictatorships--which made party or national loyalty the life-or-death criterion for the individual--also helped us see the dangers latent in the way some religious families viewed issues of solidarity and obedience. The trauma was a salutary one, because both the theoretical authoritarianism of anti-democrats like Charles Maurras and the practical authoritarianism of dictators like Mussolini, Salazar, Franco and Peron had no small influence in some ecclesiastical and religious circles. But since the time of John XXIII, a new definition of the common good has begun to leave its mark on magisterial teachings and statements.4 This definition regards the common good not as the sum of common goals (to which individuals are sacrificed), but as an environ-ment of freedom, peace and solidarity where persons may more readily achieve development and fulfillment. Even in the darkest hours of the past, no matter how much we conformed, somewhere in the back of our memory we could never quite let go of the Loi'd's saying that "the sabbath was made for human beings, not human beings for the sabbath," or of the pastoral axiom that "the sacraments are for persons." But clearly, our more democratic milieu and the institutional images it projects, together with the spread of the new psycholo-gies of personal development in Europe and North America, have made us more sensitive to this theme. 1.1. The Development of One's Own Talents. This is not only an important concern for individual religious, but also figures in a whole series of renewed constitutions. In the past, constitutions ordinarily asked community leaders to watch over the spiritual and physical welfare of their sisters and brothers.5 The new texts ask them to facilitate the overall growth of their sisters and brothers, whether on the level of psychological health, education or professional prepa-ration. 6 In fact, a number of the new constitutions speak of the overall growth of the religious, and make the community co-responsible with the individual in achieving this growth.7 The now-common secretariats and programs for con-tinuing formation and education point in the same direction. But individual religious share this concern. There is a general tendency to affirm oneself and develop one's gifts. This has had its effect on spirituality, which is viewed as a means for achieving one's full potential (holiness/whole-ness), and on the theology of the vows, which are viewed dynamically, as means to personal growth.8 The achievement of personal fulfillment was already a goal in the teaching of Aquinas and Bonaventure, who treated the vows as means for arriving at the perfection of charity,9 although greater stress is laid today on the overall aspect of maturity. One difficulty felt by many religious and frequently echoed in religious chapters and congresses, can be summed up in the question: How are one's 411~ / Review for Religious, July-August, 1983 personal fulfillment and gifts to be related to the common good, aims and ministries of the institute?10 Theoretically, the issue seems clear enough. On the one hand, the members of every religious community share a common voca-tion and have received from God the same charism that was first given to their founder or foundress. On the other hand, each member is a different personal-ity, with different gifts that he or she has a duty to cultivate and make bear fruit. In short, it is a matter of a diversity of personalities being united in communion. We should perhaps note in passing that actual, absolute liberty, that is, the real possibility of developing one's personality to the maximum, simply does not exist. Every adult, even one who is single and free, has to build his or her existence within a limited gamut of possibilities, and always with some attendant sacrifices. No one, let alone a person committed to one or more persons in a family, in matrimony or in a celibate community, can work out his or her own development without reference to solidarity to others. Anyone who persists in trying to evade solidarity will end up psychologically warped or stunted. Individual religious must always be ready to make sacri-rices, and these sacrifices will definitely make them grow. However, on its part, the community cannot pursue its common good or goals through a systematic policy of sacrificing its members. The development and happiness of individual members carries over into the common good of the group. The concrete solution to this problem is to be sought and found in a sense of communion and real dialogue between the group (its representatives) and the individual. 1.2. Freedom. Isaac Hecker, with fine American sense, wrote that "a great and large freedom of action should be the spirit" of the Paulist community.~1 It is significant that the terms "freedom" and "liberty" occur so frequently in revised constitutions.'2 Of course, individual freedom of choice has always been required for acceptance into community. One was--and is--in community, out of a desire to be in community. But community and obedience were commonly seen from the viewpoint of sacrificing one's individual freedom. In the new type of community there is ample room for individual freedom and initiative. We have referred in passing to the disappearance of the disciplinary type of community that began forming in the 19th century, with its peculiar stresses in reaction to the French Revolution: a type of community dominated by uniformity in dress, in timetables and, in lay communities of women and men, in the kind of ministry practiced. The new constitutions contain few disciplinary regulations. The local community can now, ordinarily, determine its own internal norms and make its own decisions. The number of community acts, which were excessive in many communities founded in the last few centuries, has been reduced to a minimum. Not only religious men, but reli-gious women as well, now have to seek out their own ministerial works, rather than receive them passively from the community. Recently a sister told me: "We ourselves have to create our own jobs and living conditions." Obviously, this kind of freedom has its price. A religious must now make a real effort to maintain communion with his or her own group. Today's community tends to Trends in Religious Life / 4115 be seen in the light of unity in essentials, liberty in what does not affect the common values of religious lifeor the charism and spirit of the institute, and a definite effort at establishing a communion of love. Initially, the downfall of restrictive norms and community acts, together with the broadening field for autonomous, individual decisions, left a good number of religious with the impression that community life had all but disappeared. However, after a period of personal search, religious began to feel the need to return to a more intensely lived form of community, this time based on interpersonal relationships. More spontaneous and creative acts of common prayer began to appear. Nevertheless, there are quite a few men and women religious who have kept their liberty without managing to create com-munion. Of course, many religious live in community, in the sense that they come home to sleep under the same roof, share meals together and treat each other with respect. But the number of religious who are living alone, when they could be living in community, is somewhat notable. The fact that more women than men are living alone may be traced to a number of factors. For one thing, the number of men whose work is tied to institutions (parishes, schools, retreat houses) is proportionately greater. Moreover, women religious may have a greater psychological need for living alone. In the past, women's communities were far more restrictive than men's, and thus the reaction of the former has been that much stronger. Besides this, as we shall see in more detail later, all women, and religious women in particular, are struggling to emerge as persons, against the restrictions still imposed on them by the ecclesiastical community. 1.3. Pluralism in Community. This brings us to the subject of pluralism, which was so warmly debated in not a few chapters of renewal. In the past, there was a strong tendency toward uniformity. Everyone studied the same theology and followed the same methods of prayer. Each institute had a uniform theological or spiritual language. Today the great variety of theological positions in the Church is reflected within religious families, and often within the same reli-gious house. This affects the way we view the religious life and its objectives, and these different views are translated into different life-styles. Pluralism can immensely enrich our communities, provided it does not jeopardize essentials, thus weakening or undermining spiritual cohesion. But pluralism has now reached a transitional phase in which it can give rise to considerable suffering. Those who are inclined toward a more traditional type of life, to a distinctive habit, or to a more devotional form of piety, may suffer and feel lost among others who are leading a different type of life. Those who are inclined to a more personal life-style, with a more modem sensibility, often feel that they are the object of suspicion and insinuations. Theological plural-ism, above all for initiates, can cause acute moral suffering. We may some-times be offered an image of Christ, or a paradigm for relationships with Christ, that wounds our feelings. We might do well to recall that pluralism in freedom caused serious prob-lems for the tiny ecclesial communities of Paul, both on the theological level 41~6 / Review for Religious, July-August, 1983 (the role of the Law) and on the practical level (eating food offered to idols). Paul's recommendation was that all should practice a delicate charity toward one another. Those who felt more restricted should respect the conscience of others, while those who felt more free in these matters should exercise their freedom without inflicting unnecessary wounds on those of a different persua-sion. "Each of you should regard, not your own interests, but the other per-son's" (I Co 10:24). There are religious who worry too much about what others are saying or doing. And there are religious who speak and act without regard for the sufferings they may be causing others. After all, what good will our theology or our achievement of practical freedom do us ifthey are done without love? 1.4. Personal Ministries. In the past, congregations with the most priests prac-ticed two different types of ministries: one, institutional, in which the religious collaborated in a common work (schools, retreat houses, parishes), the other, personal (teaching in centers outside the institute, preaching, conferences, books). Lay communities of men or women were limited to working within their own institutions (hospitals, schools). In many women's communities and in some brothers' institutes, there is now a trend favoring personal ministries: counseling, spiritual direction and giving conferences. This has fundamentally modified the type of community life led in these institutes. We read also, for example, that the Franciscan Province of Santa Barbara has adopted, as a criterion of priority in assignments to ministries, the talents and availability of individual members, rather than the needs of existing institutions.13 This trend can be noted with lesser force in institutes that have a greater number of institutions (schools, parishes, hospitals). 1.5. Emphasis on Local Community. Partly because of this affirmation of the centrality of the person in societies and institutions, and partly because of the current stress on the Church as a communion that is realized above all in the local church, greater importance is being attached to the local religious com-munity. Many constitutions have changed the vertical presentation of their governmental structures from the once-common descending order (general government, provinces, local communities) to an ascending order (local, pro-vincial, general),~4 while even more constitutions affirm the primary value of the local community. In contrast with the mainly disciplinary content of former texts, the new ones bring out the theological and ecclesial meaning of the local community as a community of faith, worship and mission, and as the privileged locus of Christian communion.~5 1.6. Small Communities. Starting very soon after the Council, there was a growing emphasis on a trend that had already appeared in religious institutes founded a few decades earlier: the formation of small local communities with a family-like structure. Large communities that staffed various institutions (schools or parishes), or were at the service of some large institution (a univer-sity), began dividing up into small groups. Many factors motivated this shift: a Trends in Religious Life / 4117 desire to establish closer interpersonal relationships, an attempt to lessen the difficulties inherent in large-group interaction, a tendency to live closer to the people, and an endeavor to free the group from quasi-monastic structures. Paul VI dealt with this trend in his apostolic exhortation, Evangelica Testif!- catio,~6 noting that this type of community makes greater demands of its members. For one thing, in this setting the individual constantly emerges in face-to-face relationships that strongly reveal his or her good points and short-comings. Small communities demand better communication, greater respect for individual differences, and a more thoroughgoing effort to adapt oneself to others. In large communities it is easier to avoid communication and, above all, confrontation with certain community members. Interestingly enough, it is not just older persons accustomed to a more institutionalized type of life, but also younger religious less inclined to intimate communication, who prefer to live in larger groups. 1.7. Authority and Obedience. The Second Vatican Council, in its decree Perfectae Caritatis,17 clearly established principles for a deep renewal of the practice of authority and obedience as we had heretofore known it. Doubtless, the concepts expressed in this decree belong to the tradition of the religious life in its richest moments. Nevertheless, the emphasis on certain aspects of this tradition, such as "active collaboration," the service rendered by the commu-nity leader, the recommendation that the leader respect his or her fellow religious as sons or daughters of God and as human persons, the insistence on dialogue as an integral part of the unifying process of obedience (and not just as a last resort in facing difficult decisions)--all of these paved the way for a theological and practical reinterpretation of the leader's role, and of the nature of common obedience.~8 Even those institutes that have not modified their vertical structures of government have had to reread their constitutions with a new sensitivity.~9 The Council stated that the manner of governing religious institutes had to be examined and brought into harmony with the physical and psychological conditions of today's religious, with the needs of the apostolate, with cultural requirements, and with socioeconomic realities.20 The great majority of the revised constitutions of institutes founded in an age when another image of authority prevailed, have modified their systems of govern-ment by introducing dialogue prior to decision making, or have even left certain decisions to the group itself. Some constitutions have made the group the ordinary decision-making body in matters important to the local commu-nity. In Practice, there has also been a tendency to allow a wide margin for individual decisions and initiatives in matters that do not touch upon the life of the group. 2. The Emancipation of Women Closely related to the preceding theme (the value of the person as such), another trend has had a growing impact on religious life: the progressive 41111 / Review for Religious, July-August, 1983 emergence of the religious woman, and her assumption of a public mission in the Church and in civil society. We are touching here on a painful topic: the struggle of women (and the Holy Spirit with them) to liberate themselves from a situation of confinement and subordination. No need to go into the details of Mary Ward's way of the cross, or the fate of the Ursulines after the death of Angela Merici, or the changes forced upon the Order of the Visitation, or the tremendous difficulties that Louise de Marillac and her Daughters of Charity had to face. As late as the 19th century, especially in France, every women's institute was forced to have a male ecclesiastical superior with powers equal and sometimes superior to those of the mother general. Some institutes were arbitrarily divided, and some foundresses were practically expelled from their own communities (Clara Pfaender, Bonifacia Rodriguez, Maria Rosa Zangara), or deposed (Jeanne de Lestonnac, Alix Le Clercq, Alfonsa Cavin, Rafaela of the Sacred Heart). Fortunately, circumstances have changed radi-cally and will continue to do so, as we shall see. 2.1. Emancipation. A large number of religious women are more or less fully committed to the feminist movement, and still more are deeply affected by it.2~ In the past every religious woman, upon reaching maturity, had to bring her femininity to bear on her milieu so to speak implicitly, by letting it shine through in her life and work (think of Teresa's influence on her theologian friends, or the changes Jeanne de Chantal brought about in Francois de Sales). Nowadays, however, the condition of women is explicitly posited and vindi-cated. In affirming their identity, religious women are bringing a new dimen-sion into spirituality and religious life in general: the feminine perspective?2 They not only are setting up a feminine symbology to counterbalance the overstated male symbology of religion (a function always at work in women like Clare of Assisi, Catherine of Siena, Teresa of Jesus and Margaret Mary Alacoque), but are also discovering the feminine aspects of God (something rarely done in the past, although one can always point to the example of Dame Julian of Norwich). The arrival of large numbers of women in the once segregated halls of theology is bound to give rise to deep changes in the task of interpreting the experience of God. The theology of the religious life will surely have to take much more serious note of this phenomenon. 2.2. The Revision of Constitutions. Today, religious women are revising their own constitutions, sometimes with the help of outside experts, both men and women. We are getting farther and farther away from the days when men could write rules for women (Pachomius, perhaps Augustine, Caesarius of Arles, Leander), or when women had to adopt and adapt rules written for men's communities (Benedictines). There is an exquisitely feminine style and sensibility in not a few of the new constitutions. 2.3. Personal Ministries. With growing frequency, women are taking on per-sonal ministries not connected with their own institutions. They are teaching in outside centers, writing books, doing spiritual direction, directing retreats and Trends in Religious Life / 489 spiritual exercises, counseling, ministering in parishes, and so forth. Their influence is beginning to be strongly felt in male formation communities, by the balance they bring to young men who receive their information in an otherwise strictly masculine environment. This gives these men a more positive and educative,perception of the feminine image. 2.4. The First Apostolic Community. In our judgment, the women religious of North America have built the first fully apostolic feminine community in history. Many of them live in small groups not bound to institutions, and are dedicated to personal ministries. While men religious are frequently tied down to an ecclesiastical institution (parish, college), women religious, by the very fact of being non-ordained ministers, enjoy a greater freedom of movement. 2.5. Economic Dependence. This freedom is very relative, however, because many women religious are faced with the anguishing problem of economic dependence. Adding to the painfulness of this situation is the fact that the work they do is usually underpaid. Moreover, those women who do not have their own institutions must either depend on other institutions, or else become free-lancers at the mercy of fortune. A few.years ago, one mother general told me that her institute was unable to implement an option for the poor and the marginated because they depended for their sustenance on the salaries they received from the diocese, which did not allow enough for it. 3. Life Over Institutions Another clearly perceptible trend in today's religious life seems to be a distinct prevalence of a concept and an experience of a life lived simply, freely and creatively, over against more institutional forms of living. Significantly, the first schema on religious life submitted to the Second Vatican Council was overloaded with canonical-institutional vocabulary, reflected in its title: status religiosus--the religious state. It had obviously been drafted by.a group of conservative canonists and theologians. When this text was brought to the floor for discussion, the Council gave it h change of direction and chose to speak of the religious life, understood not as a sort of entity that could be classified and regulated, but as a life that is really lived. This trend is more apparent in Perfectae Caritatis (October, 1965) than in Chapter IV of Lumen Gentium (November, 1964~). But even in Lumen Gentium, the basis stated for both the religious state and form of life are the charisms of the Spirit,23 and the movement leading a Christian to consecrate his or her life to the service of God is described in similar terms.24 Perfectae Caritatis describes various con-crete aspects of this life which must be renewed and adapted to conditions as they really exist. This has been a recurring trend throughout history, especially during peri-ods of creativity. Basil and Macrina created fraternal groups, free of the unwieldiness of the Pachomian institutions that had formed in Egypt. Francis of Assisi was very traditional in his concept of the religious life ("to live 490 / Review for Religious, July-August, 1983 according to the Gospel"), yet he launched a project of profound renewal by distancing himself from existing monastic institutions. The Dominicans origi-nally followed this same trend. The first Jesuits and the Daughters of Charity, each in their own way, were simply Christian companions committed to serv-ice. A few decades ago, the Little Brothers and Sisters of Jesus returned to this simplicity, to a lived life and to creativity. The phenomenon we have been describing is now appearing under various forms. 3.1. The Fall of Structure. In most communities many structures have disap-peared. The 19th century left us a legacy of methods and detailed regulations for prayer, for the organization of our day, for work, etc. In Europe,.a number of founders went so far as to include a basic menu in their constitutions. As the monks of Solesmes had striven to unify liturgical rubrics against a welter of national liturgies, religious superiors strove to unify religious life with regula-tions and timetables. In today's ~onstitutions and community discussions, the emphasis is on the quality of life. Religious are concerned about the extent to which their real life constitutes a witness, now that neither uniform habits nor characteristic buildings nor special timetables distinguish them from the rest of the citizenry. Religious tend to "value more the influence of their life attitudes and personal witness than they do the impact of service to an institution.'~5 To put it another way, there is a sort of diffuse Franciscanism in our times, representing a desire to connect with the original and fundamental sense of the religious life: a life-style that is significant in itself. 3.2. Prayer. This same trend can be felt in the prayer life of religious. In the not-too-distant past, communities imposed numerous acts of community prayer, many of them devotional in character. Even personal meditation and spiritual reading were made into community acts. Some quite detailed methods of meditation were very popular. Apostolic communities have largely done away with these numerous community acts and have returned mental prayer to the responsibility and initiative of the individual. Initially, more than a few religious felt left in the lurch by all of this, so that one often heard the complaint, "We aren't praying anymore!" Others, on the contrary, looked upon the new approach as a license to improvise, and began to forget the lessons of the spiritual masters, lessons that were themselves the fruit of pro-longed experience. We believe that this situation has been largely corrected. Left in greater liberty, religious themselves have had to face up to their respon-sibility. But even here, some exaggerations exist. One sometimes gets the impression that some people regard prayer as a strictly private responsibility, despite the fact that constitutions clearly represent it as an essential life-trait for all members of the institute. Our prayer-life is a commitment we make to the community, and other members of the community have every right to be concerned when we give the impression that we are failing in prayer. 3.3. A New Understanding of Law. Another commonly observable trend is the new way in which the revised constitutions and rules of life are presented. A Trends in Religious Life / 491 little background may clarify this trend. In many texts submitted to the Holy See by 19th-century founders and foundresses, there was an overload of asceti-cal exhortations and a dearth of canonical structures. In reaction to this, the Roman Curia, around the turn of the century, issued its Normae secundum quas, excluding all these ascetical passages and adding the necessary structural sections.26 This had the unfortunate effect of reducing most constitutions to the bare bones of a canonical and disciplinary text, containing an abundance of precise norms on how to do things, on the practice of mortification, and on rules for cloister and silence. We were left with a code of precepts. In the new constitutions and rules of life, few norms remain, and those that do are canon-ical, almost to the exclusion of those of a purely disciplinary nature. In con-trast, these new texts give us a description of the vocation and spirit of the religious who belong to each institute. We have passed, so to speak, from a "decalogue" code of observances to a "beatitudes" rule of life; from a minimum we must observe, to a maximum toward which we must strive. Instead of observance, we now tend to speak of growing fidelity. Saint Thomas observed long ago that the twofold gospel precept of love (with all one's heart) is not something we fulfill here and now in an instant, but is rather a goal toward which we must constantly strive and tend. This is the evangelical vision to which the new rules of life invite us. Hence, for all their dearth of precepts, these new rules are on the whole more demanding. 3.4. Individual and Community Discernment. The greater freedom allotted to individuals and to local communities, the reinterpretation of the fundamental law as a description of vocation and spirit, and the relative absence of discipli-nary norms have all placed a greater burden of responsibility on local com-munities and their members. Local communities must frequently assume the role of discerning what is here and now God's salvific will for the group and its members. In this respect, the 32nd General Congregation of the Society of Jesus has set a good example for us all. Speaking of the mission of the Jesuits today, the Congregation stated: "We must undertake a thoroughgoing assess-ment of our traditional apostolic methods, attitudes and institutions with a view to adapting them to the new needs of the times and to a world of rapid change. All this demands that we practice discernment, that spiritual discern-ment which Saint Ignatius teaches us in the Exercises. Moreover, discerning will yield a deeper grasp of the movements, aspirations and struggles in the hearts of our contemporaries."27 A little later, the decree restates the same idea: "What is required is not so much a research program as a process of reflection and evaluation inspired by the Ignatian tradition of spiritual discernment."~s The Ignatian practice of spiritual discernment, once largely restricted to circles of the Society of Jesus, has now become generalized to the point that it is present in all schools of spirituality. Recent bibliography abundantly bears out this development,~9 and we should all be glad of it. 3.5. A Blurred Image of Church. As we round out this section, we can hardly 492 Review for Religious, July-August, 1983 avoid mentioning one painful fact: the disinterest or distaste that some reli-gious feel toward the ecclesiastical institution. Francis of Assisi, who was called to rebuild God's tottering house, was distinguished from other leaders of poverty movements in his day by his fidelity to the Church's leaders.3° Saint Ignatius Loyola, another great religious reformer, recommended that we "feel with the hierarchical Church.TM Today, although most religious are strongly attracted to the Church as communion and mystery, a number of them tend to experience the Church institution as something alienating. The fact is that the image of the Church projected by Leo XIII, Pius X1 and Pius XI1 has largely disappeared, and new images are struggling to emerge. There is a significant amount of writing on various "models of the Church."32 We all know that institutions, in this earthly phase of things, are as necessary for the Church's presence and action as the body is for the self's. We must of course take care of the body and control it, since here, too, an overly heavy body can impede the action of the individual spirit. 4. Ministerial Openness to the World Another group of factors that seems to constitute a characteristic trend in today's religious life is the positive reevaluation of the world and of the reli-gious life as service to the Church and the world.33 Isaac Hecker introduced a typically American sensibility into spirituality by underscoring the positive character of the encounter of grace with our humanity, and by consistently speaking of this encounter in positive terms.3a The classic synthesis of Thomas Aquinas began to reappear with new accents. In the United States today, there are many spiritualities which evaluate the created world positively, and asso-ciate spiritual progress with overall progress (holiness/wholeness). In Europe, Louvain accustomed us to a theology of earthly values.35 In France, where great stress had always been laid on the Incarnation, a high value was placed on Christian presence among the masses (the priest-worker movement). Vati-can II, above all in Gaudium et Spes, gave us a realistic vision of the world that was rich in positive traits. John XXIII's Pacem in Terris decidedly opted for democratic social values. All of this has had its impact on the life of the Church. Secular Institutes are precisely secular institutions that aim at enliven-ing the human and civil "world" from within. The charisms of the religious life are now spoken of, not as gifts to help us flee from the world, but rather as gifts that enable us to penetrate the world more deeply, in order to transcend it. We no longer speak of afuga mundi, but rather of a penetration of the world, in order to induce it to return to its Creator, and transcend itself. Thomas Merton personified this "return to the world" movement in almost paradigmatic fashion. His early works, written at a time when he regarded the Abbey of Gethsemani as "the only real city in America,"36 reflect the critical reactions of a convert, as well as a somewhat elitist monastic theology. In Seeds of Contemplation (1949), the theme of a holy person's positive outlook on the world alternates with a negative view of the secular city from which the Trends in Religious Life / 493 Christian must strive to escape.37 In The Inner Experience (1959), his attitude toward contemplatives is more realistic, and the possibility of a lived expe-rience of God in the world emerges more clearly,as One can notice an effort to situate contemplation in the living context of everyday life. Contemplation means an indepth look at reality not in order to evade it, but in order to transcend it;39 it supposes a reading of events.4° The new chapter, "Solitude is Not Separation," added to New Seeds of Contemplation,4~ reveals at last a total contemplative openness to the world. Thomas Merton would soon become a prophet of peace and justice. The contemplative--as Teresa of Jesus had experienced long before Merton--is someone who brings the world, its agonies and its ecstasies, before God.42 This phenomenon has occurred frequently in the course 0~" history. We might, in fact, speak of a phasic alternation between periods of Incarnation and periods of Transcendence, although we should add that each swing toward the Incarnational pole has left us definitively closer to the world. The 12th century witnessed a cultural rebirth in which "nature" began to lose its sacral, symbolic value and gained some measure of autonomy.43 The married laity ceased being referred to as "children and weaklings who simply cannot embrace celibacy" (an oft-repeated phrase in earlier ecclesiastical texts),4~ and were instead spoken of as persons who profess the "common rule," that is, the Gospel. The Third Orders of the 13th century owe their existence, in part, to this change of mentality. In an early Franciscan legend, Madonna Povert~ (Lady Poverty) asks a group of Friars to show her their cloister. They lead her to the top of a high hill and show her the whole world, telling her: "This, Lady, is our cloister.-45 Then came what we generally call "the Renaissance," and we fell in love with the philosophers, writers and heroes of the Greco-Roman world. A positive and overly innocent view of the world infiltrated our con-sciousness. Jesuits made their residence in the midst of cities. More than a few institutes of the time chose not to take vows (Oratorians and Eudists). The Daughters of Charity dispers+d through the streets in peasant garb; for them, the world was the space in which the sons and daughters of God were suffer-ing. But there was also Luther's teaching on our "corrupted nature," and Bishop Jansenius and the Port Royalists held the dark view that every human value not explicitly elevated by a supernatural intention is simply sinful. Jansenism, with its excessive moral demands, had a baneful influence on the spirituality of religious. Finally, the trauma of the French and socialist revolu-tions filled religious leaders with fears and misapprehensions, so that they tended to stress the deep incompatibility between the Church and modern society. We were in urgent need of a return to the world. 4.1. A More Positive Vision of the World. For religious, too, the world is the ager dominicus, the Lord's field. It is the creation wounded by our sins, yet fundamentally good; the place where we must live our faith, hope and love, and in which we must work and suffer. This more positive, yet realistic vision of the world has positive consequences and gives rise to its own problematic. 494 / Review for Religious, July-August, 1983 The distance between the religious and secular worlds has been shortened. The barriers of habits, special buildings and institutions filled with religious sym-bols, have largely fallen. This explains a number of recent developments. In the past, new forms of religious life inexorably fell under the influence of forms that had a longer and more prestigious history: Pachomians and Basilians became monks; canons regular and mendicants adopted a monastic or quasi-monastic way of life; apostolic congregations of women imitated cloistered nuns, etc. In our times, the trend seems to be running in the opposite direction: the traditional forms of religious life are getting closer to the life-style of secular institutes. We are referring here not merely to the absence of habits or the irrelevance of details that were once considered very important in Europe (such as not being allowed to enter a movie-picture theater), but to such truly important items as the near absence of community life or its reduction to a minimum, and to the growing trend toward working in secular institutions. The fact remains, however, that religious life, precisely because its witness is aimed at helping the world transcend itself, must not only incarnate itself in secular culture, but also act as a counterculture.46 Religious life accomplishes this essentially by actualizing the charisms that distinguish it as a form of Christian life: celibacy and community, with a public witness of poverty. Note that we say celibacy, not bachelorhood or the single state, since celibacy is understood as an exclusive commitment to the concerns of the Lord, and as a life lived for the love of the Lord. And this is extremely demanding. So also is the radical self-divestment which characterizes the Christian poverty of a reli-gious: a self-divestment that makes no sense at all except as an act of solidarity with the poor and the outcast. All of this must be reflected in our life-style, attitudes and options. 4.2. An Open Community. Our communities have opened up. The practice of hospitality has been greatly enlarged. Religious are praying and working with groups outside the community proper, thus creating a network of relation-ships. Many of us belong to prayer groups (charismatic or otherwise) or to pastoral teams.47 Monastery guesthouses, especially in the United States, are usually filled with other religious and laypersons who come there to pray. Some contemplative monasteries have opened up to share their prayer life with others on a more permanent basis. The Trappists of Our Lady of Guadalupe have established a Center for Contemplative Studies. The Carmel of the Resurrection in Indianapolis has opened its prayer life to a group of the faithful who pray there. Many small apostolic communities practice an aposto-late of presence by living among the poor. This is something that the mendi-cants strove to do in the 13th century, and which the Little Brothers and Sisters of Jesus reintroduced some decades ago. Obviously, such groups have to manage the difficult task of balancing their openness toward the rest of the Church with the special communion of charism and spirit they must keep among their own members. Trends in Religious Life / 495 4.3. Celibacy and Friendship. One effect of this more optimistic vision of the world and of the human person in the world has been the rediscovery of the positive and fully human vision of celibacy expressed in the New Testament. Although Jesus, in his logion about eunuchs (Mt 19:12), was defending a spiritual impotence caused by a strong commitment to the Kingdom, Paul tells us, .in a positive way, that being celibate for the sake of the Gospel consists in living lives exclusively dedicated to the concerns of the risen Lord (his Church, his poor), and for his love (1 Co 7:32-34). Celibacy is both a commitment and a relationship of love in which we can grow, and not simply a state defined by non-bonding to another person in matrimony,as The focus of today's religious has shifted, significantly, from chastity to celibacy as a way of life. From yet another point of view, the modern notion of the human being has highlighted (sometimes excessively) our sexual condition. Sexuality is rightly understood as a positive reality,49 in which affective balance plays an important part. Thus conceived, sexuality is being incorporated into a positive and inclusive vision of celibacy. It might be noted, in passing, that religious, like others in this rich culture which is concerned with overeating, also engage in sports and look after their body and physical appearance. But it must be admitted ihat the fall of barriers in this context (locked doors, permissions to go out, opened mail, the habit, etc.) also eliminated a series of social pressures aimed at protecting celibacy. Just as the permanence of marriages is now left to married couples themselves (since urban and indus-trialized society, unlike rural societies of the past, undermines rather than upholds the stability of marriage), so celibacy is left to the grace of God and the responsibility of the individual. The community can offer little help to those in crisis, except prayer and friendship. A positive evaluation of friend-ship has important consequences in this area. The husband-wife relationship is beginning to pale as the only model for male-female relationships. Friendships between religious and persons of the opposite sex (whether priests, religious or laity) are now more feasible and frequentP° This is, of course, not something completely new: a good number of saints, especially founders and foundresses, seem to have come in pairs. But now there is a greater awareness of the implications and values of friendship as a help toward celibate balance, which it indeed can be. But this is still fragile ground, because of the possibility of being "carried away," and because the word "friendship" often covers a number of relationships of diverse intensityPI The celibate is committed to live exclusively for the concerns of the Lord and for his love, and this rules out not just physical relationships, but also exclusive affective commitments. This means that certain affecfive needs of the celibate cannot be satisfied directly, but must be diverted into channels of loving service. 4.4. The Poor: the New "Desert. ,~2 Religious feel a lively interest and concern for the world of which they are part. This is quite apparent in questions of justice. In a host of ways, religious have been associated with works of charity 498 / Review for Religious, July-August, 1983 throughout history. But today there is a clearer consciousness that not a few evils have social roots, and that religious in a democratic society have a great opportunity to work collectively and individually in defense of the weak and the oppressed. Most of us (even religious dedicated to social works) inherited a vision of poverty that did not have much of an express or lived relationship to the poor of the world. It was a poverty fit for a neoplatonic or neopythagorean community: a poverty understood as a form of personal purification and as a means for arriving more readily at contemplation. The important thing was dependence on the superior, and great individual austerity. On an analogy with the Synoptic saying of Jesus, "Sell what you have and give to the poor" (Mk 10:21 and par.), one might say that the monks of the desert, who worked hard to support the poor, fulfilled the second part of the saying ("and give to the poor"), whereas later religious stressed the first part ("sell what you have"). In Evangelica Testificatio, Paul V1 brought the Church's teaching on religious poverty back to its origins by beginning the section on poverty with a call to hear "the cry of the poor.'~3 If all Christian poverty is a descent with Christ into the hell of human suffering--a participation in his kenosis (cf. 2 Co 8:9)54--then the testimonial poverty of religious should signal an abandonment of the world's logic and a crossing over its borders into the new desert which, especially in today's materialistic society, is constituted by the poor. A number of religious have abandoned their houses in middle-class neigh-borhoods and have gone to live with the poor in ghettoes. Whole institutes have declared in their chapters a preferential option for evangelizing the poor. Religious men and women have joined other Christians in their struggle for the liberation of the poor, especially in Latin America and the Philippines. In the United States, some religious have run for national or state office in defense of minorities, while others have been appointed to posts of particular social significance. Many U.S. religious are committed to a variety of social causes: disarmament, human rights in the Third World, the fights of the unborn, the rights of homosexuals, ecology, the struggle against a capitalism that would sacrifice human lives for economic gain (the Nestle boycott), and so forth. Here again, there are problems and difficulties. For one thing, it is easier for those living in well-to-do environments to protest abuses (as they must) than it is to protect themselves against the contagion of a consumerist society. Those who are truly and deeply committed to the defense of the poor know that they can carry out their work only by becoming poor themselves. Our poverty is also a protest against a materialistic interpretation of life, and hence must be manifested in personal and collective simplicity and austerity. Those who personally commit themselves to poverty run the risk of mere improvisa-tion, or of being manipulated by others. One thinks of the way certain reac-tionary thinkers have tried to use Mother Teresa of Calcutta, proposing her as an example of what all religious should be doing--which they interpret as "athering up the dying from the sidewalks (which is undoubtedly a heroically ~eautiful act of Christian love), and then leaving the world to the powers that Trends in Religious L~fe / 497 be (which would undoubtedly be an act of unChristian cowardice, since the one behind the "powers that be" is often Satan, the first murderer). Manipulation, though, is also practiced from a revolutionary viewpoint. There is a danger of becoming involved in partisan politics that pursue a determined type of society. The religious and the Christian as such do not have a distinctive political model, but only a set of fundamental principles (Pacem in Terris), according to which they raise their voice in protest against all forms that oppress and manipulate the sons and daughters of God. Great maturity is requi~ed for a commitment of this kind. One must be prepared to lose one's life: witness the example of our martyrs in Central America. 4.5. Serving in a Secular Milieu. With growing frequency, religious men and Women are making a commitment in various types of human service that are not specifically religious in nature, and are performed in a secular environ-ment. We are r~ferring here mainly to those religious who are engaged in the investigation and teaching of profane disciplines. Religious have been doing this for centuries, of course, but as an integral part of a ministry of Christian edui:ation that was meafit to culmin~ite in catechesis. Now, we encounter a new element in that these services are being carried on in the heart of secular centers. The impact of this environment and the great demand for professional preparation it calls for can profoundly affect the spirit of a religious. This is perhaps most true of religious who practice psychotherapy in its various forms. Here,/he "secular environment" is internal. The religious has to operate with a series Of symbols, vocabularies and techniques in which religious experience is often treated either in the Context of psychological aberration, or else (as with .lung) in that of a psychic activity that neither includes nor excludes grace. Helping one's neighbors in their psychological problems, or contributing to their overall growth as persons, is just as religious an activity as helping cure their bodies, but it can create difficulties for religious therapists. Oftentimes they are living in an environment quite different from a traditional religious community, which was pervaded by religious symbols and community acts. In such cases, religious will often have to struggle in order to integrate their professional service into the framework Of their community's proper spiritual-ity. Service also tends to change meaning for religious who work as medical or nursing personnel in modern hospitals, with their intense activity and the difficulties they present for establishing personal relationships with the sick, since there are so many to attend, and the turnover is so rapid. 5. Religious Life Reinterpreted 5.1. A More Profound Notion of the Religious Ltfe. The Second Vatican Council, by setting its teaching on the religious life squarely in the context of the life of the Church and of the universal call to holiness, forced theologians to rethink this particular vocation. A significant index of this rethinking is reflected in a change in the bibliography on the religious life. During the first half of this century, it focused on canon law and ascetical conferences or 49~1 / Review for Religious, July-August, 1983 retreats for religious; from the Council onwards, bibliographical entries of a theological character began to multiply. New Testament exegesis began to put question marks after the texts on which some founders had based their move-ments. Often enough, disturbingly, exegetes answered these questions in the negative: "This is not what these biblical texts were saying." Moreover, the full incorporation of the secular laity into the life and holiness of the Church obliged us to rethink the relationship that exists between the call to the reli-gious life and the general call to perfection, as well as that which exists between religious life and secular life. In more than one case, the Council had felt obliged to use categories drawn from Scholasticism, in a clear effort at expanding its teaching. Concomitantly, however, scholars were at work compiling critical studies of the sources of the religious life (Pachomius, Basil, Augustine, the anonymous author of the Regula MagistrL Benedict, Francis, early Jesuit texts, etc.). These historical investigations have given us a much better knowledge of the development of the religious life. The works of Tillard, Boff, Sebastian, Moloney and others, as well as the publications of the Religious Life Institutes in Rome and Madrid, and those of the Claret Center for Resources in Spirituality (to all three of Which I have made my personal contribution), are developing a work of synthesis that has become necessary. 5.2. Religious Life: a Parable of Discipleship. In Lumen Gentium and Perfec-tae Caritatis, the Second Vatican Council abandoned the notion of "state of perfection," which had somehow crept into Sacrosanctum Concilium (the Constitution on the Liturgy), written in the period before the council began to reflect expressly on the religious life.55 All Christians are committed to growth in the perfection to which they are called in baptism, confirmation, the Eucha-rist and reconciliation, and (for some) eventually in matrimony. The religious life is no longer to be thought of as the only state in which one professes to be tending toward perfection. In Discipleship: Towards an Understanding of the Religious Life, I tried to demonstrate how religious life is a form of disciple-ship, and that the significance of the religious life consists in its being a living parable of the Gospel for all. As a form of life, the religious life is summoned to remind all Christ's disciples of the demand to follow him. It is a type of prophetic life, neither more nor less. This leaves room for secular Christians to achieve the full stature of their incorporation into evangelical spirituality. For the important thing is not the parable, but the lived life of the Christian way, to which the parable points. 5.3. Return to Charism. Another important aspect of contemporary religious life is the fact that, thanks mainly to the invitation of Perfectae Caritatis, religious institutes, especially in their chapters of renewal, have set about reflecting on their own charisms. These institutes now seem to have a far better knowledge of their vocation and spirit in the Church. The Church itself is enriched by this variety of charisms. The popes have frequently referred to this Trends in Religious L~fe / 499 theme in discussing the identity of religious families. 5.4. Turning Toward Others. Nevertheless, something new is happening. A few years back, religious institutes often gave the impression of being overly exclu-sive in promoting their own interests. There was too much insistence on "our own." Today, religious communities collaborate with one another in common novitiate programs. There are theologates (the Central Theological Union in Chicago and the General Theological Union in Berkeley are obvious exam-ples) in which students from various institutes study, pray together and inter-relate in many ways, thus mutually enriching one another without losing their identity. And there are numerous religious institutes collaborating in apostolic works, both with one another and with lay team members. The sense of belonging to the one Church of Christ is thus manifested in a forceful manner. 6. Lifelong Commitment One aspect which involves considerable suffering for many religious, and which is brought up with some frequency in public meetings and private conversations, is the meaningfulness of a perpetual commitment to the reli-gious life, and even the legitimacy of norms that impose this sort of commit-ment toward the end of one's initiation or formation. Obviously, the discussion of this theme is less related to the influence of any specific philosophy than it is to the fact that our society seems to be much more sensitive to change than to continuity. In our society, for several different reasons, it is not rare for persons to change careers at a certain age. Even marriage seems to be becom-ing more fragile.~6 6. I. A Personal Commitment. In contradistinction to a one-time or short-term commitment to do some thing, a commitment to a type of life is a personal project that requires a certain amount of time to make. Human beings develop gradually. A promise or decision to be celibate or to live for the love of someone else for just a fewdays or weeks would really be tantamount to a commitment to do some thing, rather than a life decision to be a determined type of man or woman. The commitment to love is, of its very nature, indefi-nite as to time. It tends to be projected over a whole lifetime. The fact is that, when a human being loves or chooses to give himself or herself on a deep level, he or she cannot include the idea of a temporal limit in such a choice (although there may be an implicit recognition of the possibility of failure), since this would be restricting one's love or self-gift. By making a commitment of one-self, a person aims at putting his or her love above time and its changes. 6.2. A Commitment to God. A commitment to the religious life entails a commitment to build one's life with an orientation toward certain religious ideals: living in a particular way, in celibacy and in community. Here, the depth of human commitment is at its greatest, since it is gauged by a relation-ship with God. In this case, understandably, our intention must exclude every temporal limit, even when we are making a temporal commitment. We want 5lll~ / Review for Religious, July-August, 1983 to be this type of Christian and human being on the deepest level, before God and in the Church. This is a quite different kind of commitment than that made by a person who would simply like to be associated with the life, spirituality and ministry of a religious community for a set period of time. One thinks, for example, of the existing practice in Thailand whereby all boys, as a sort of analogue of military service, must spend several months in a Buddhist monastery. This sort of procedure might well be adopted, in a more systematic way, for certain types of associates of Christian religious communities. But this kind of temporal commitment, even when made on a more conscious and voluntary basis, would never suffice to constitute the person making it a religious. Our temporal vows are truly vows, to the extent that the person making them has the intention of orienting his or her whole life in this manner. 6.3. A Statement of Commitment. The real problem here refers to the public formulation of this intention to make a perpetual commitment. To express ourselves publicly and socially is an essential trait of our human nature, which never exists in a vacuum of pure interiority, but tends to unfold itself in explicit relationship with others. We already made our perpetual commitment when we responded to our vocation, before entering a community. We made it with a certain tension, with some misgivings, and sometimes even with anguish; yet we entrusted our weakness to the grace of the God who called us. On profess-ing, we renewed this response to God, but this time we did so publicly, before God and through the community, we committed ourselves to God through this community. Our commitment, then, took on an ecclesial character. This was normal and as it should be because promising to be celibate, to live in evangelical poverty and in community is not just an act that relates us directly to God. Rather, it is an act that relates us to God in his Church. Celibacy is not just the love of God, but also a great love of his sons and daughters. This does not rule out our foreseeing possible failures, or even the hypo-thetical possibility that certain experiences and circumstances might make us change. This commitment is made by human persons, with the understanding that they are expressing their actual intention, in the hope that this intention will perdure. But since fidelity in this matter is the work of grace, we place all our forces in God's hands. A religious vow or promise is at once a manifesta-tion of our intention and a petition for grace: "This is what I intend to be, so help me God." The person who makes a vow can change, can fail, or can discover that this was not to be his or her permanent vocation. There are canonized saints who, after years of profession, left their communities when they discovered that God was calling them along another way. For all these reasons, the Church wisely grants dispensations from these commitments. A dispensation dissolves the canonical aspects of one's commitment, leaving the person with his or her responsibility before God intact. Upon receiving their dispensations, these Christians remain in God's presence, just as they did at the time they believed Trends in Religious Life they had received a call from God and answered it. 7. A Prophetic Minority? The aerial photograph we promised at the beginning of this survey is not yet complete. We still need to include in it one of the most visibly preoccupying concerns for many religious and for the Church's ministers: the scarcity of vocations to the religious life which we are presently experiencing. There is no need for us to go into statistical details. All we have to do is to look at the inexorably upward trend in the median age of the members of most religious communities in the northern hemisphere. We can only suppose that what we are looking at is precisely a lack of vocations (God is calling fewer men and women to the religious life), and not a lack of correspondence to a wider call. We must suppose this, both because we do not have access to the heavenly archives, and because we find it hard to believe that human beings are cur-rently putting up a greater resistance to grace than they did in the days when our houses were filled to the rafters. One fact confirms us in our rejection of an unduly pessimistic view of the present generation: the growing number of vocations to the ministry outside the clergy and outside religious institutes. People continue to cite a whole litany of causes in order to explain the current dearth of candidates for the religious life: economic reasons (greater opportunities exist elsewhere today); social reasons (secularized environment, lowered prestige of the religious state, easier relations among young people of both sexes, sexual liberation, smaller families of the "one girl-one boy" type); psychological reasons (the identity crisis of religious makes religious life less attractive; pessimism or a lost sense of belonging leads religious to work less at promoting vocations); theological reasons (the religious life is not the only state for attaining Christian perfection). We would not like to indulge in a discussion of the many reasons alleged to explain this phenomenon. We would, however, like t.o point out that we are not talking about a scarcity of persons who want to enter a religious community, but about the considerably smaller number of persons who show clear signs of having a true vocation to the religious life. All you have to do is run a few ads in the right publications, and you will soon be swarming with requests. Some of these aspirants very soon reveal data that indicate their unfitness for the religious life. A few more serious cases must be rejected somewhat later, either after psychological testing or afte~ a few days of shared life. Present-day religious life requires stronger and more balanced personalities than was the case in the past. Formerly, less well-balanced personalities could be kept in line by a tougher practice of authority and by the more disciplinary type of community that then prevailed. Permit me to make a few observations. Until two or three decades ago, becoming a priest or a religious was the only route that enabled a Christian to consecrate his or her life to ministry in the Church. Of course, there were many Christians who were dedicated to charitable Works and catechesis on a part- 502 / Review for Religious, July-August, 1983 time basis. But if they wanted to orient their whole life to one of these minis-tries, they had no recourse but to become priests or religious. The need was even greater in the case of women, since they did not have a choice between secular priesthood and the religious life. Any woman who wanted to commit her life to a ministery of charity or catechesis, had to become a religious. The call to one was automatically interpreted as a call to the other. But today it is possible, though at times difficult, for a Christian to be committed to a minis-try without becoming a priest or a religious. In the past, every time a new form of religious life, better adapted to the conditions of the time, appeared, there tended to be a diminution of candidates for the forms that had prevailed up to that time. Before the 12th century, Europe had numerous monasteries; next, it witnessed the rise of whole armies of mendicants; at length, the mendicants had to share the scene with clerks regular. Also in Europe, until about the middle of the last century, there were cloistered convents in most middle-sized towns. But with the foundation of numerous apostolic congregations for women, the number of cloistered con-vents diminished considerably. Today, secular institutes and other associations of Christian life have appeared on the scene. Moreover, the Church has begun to open up its ministries to laypersons who have no connection with any institution. This must necessarily lead to a reduction in the number of candi-dates for the religious life. Hence, we should not be talking about a lack of vocations in an unquali-fied way, because the Spirit of the Lord is continuing to call Christians of all sorts to a whole gamut of commitments. We should joyfully accept the Spirit's will. It is quite possible--given our inveterate resistance in this respect--that the only way the secular laity will be able to take their rightful place in the Church's ministry will be through a considerable reduction in the number of priests and religious. Hard as some of us may find it to accept these persons on equal terms, despite their manifest charisms and responsibilities, the Spirit of the Lord may oblige us to accept them out of necessity. Does this mean that religious life in its traditional forms is destined in the future, even more than in the present and the past, to become a minority life-style? That is certainly a possibility, although we would not like to hazard such a prediction. Because history has passed through so many ups and downs, turns and returns, visions and revisions, it ill becomes a historian, who has a hard enough task sorting out the vagaries of the past, to presume to know the future. But if things did happen to turn out in the way we have hypothesized, there would be nothing to be surprised at. After all, we have described the religious life as a prophetic calling. And isn't a truly prophetic mission always and essentially a minority calling? Trends in Religious Life NOTES ~Thomas Dubay offers one answer in What is Religious ~fe? Questions Religious are Asking (Denville, N.J.: Dimension Books, 1979), pp. 32-34. See C. Maloney, "Evangelization and Social Change," Religious and the Evangelization of the World, Donum Dei Series, no. 21 (Ottawa: Publications of the Canadian Religious Conference, 1974), p. 63. See also B. Boyce, C.SS.R., "A Sociological Appraisal of the New Trends," New Trends in Religious L~fe, Donum Dei Series, no. 14 (1969), p. 135. 2Thaddre Matura, O.F.M., The Crisis of Religious l_zfe (Chicago: Franciscan Herald Press, 1974). 3Karl Rahner, S.J., "Toward a Fundamental Theological Interpretation of Vatican I1,~ Theologi-cal Studies 40 (1979), p. 717. 4John XXIII, Mater et Magistra, AAS 53 (1961), p. 417. Gaudium et Spes, no. 74, Vatican Council I!: The Conciliar and Post Conciliar Documents, ed. Austin Flannery (Collegeville, MN: Liturgical Press, 1975), p. 981. ~Constitutions S.J., ch. IV, 10, no. 5; Claretian Constitutions (1865), I, no. 31. sViatorians (1979), no. 52; de La Salle (1976), no. 140. I; Precious Blood Sisters, O'Fallon, p. 54; Combonians (1979), no. 103; Christian Brothers, (E. Rice), no. 247. 7Sisters of Charity of the Incarnate Word, no. 26; Marianists, Rule of l_zfe (1981), no. 39; Stigmatines (1977), no. 17. See especially Sisters of Mercy, Covenant, Fellowship and Total Growth, pp. F 4-5; Combonians, no. 42. 8This idea forms the background for the sections on the vows in many revised constitutions. 9St. Thomas Aquinas, Summa Theologiae, 2-2, q. 184 a 3; q. 188 a 2; St. Bonaventure, Apologia Pauperum, ch. 3, no. 3. See Lumen Gentium, no. 44, Flannery, pp. 403-.404. ~0The theme of varidus personal gifts appears frequently in the new constitutions. See Sisters of St. Joseph, Core Constitutions, no. 38; Combonians, Rule of Life, nos. 38. I, 42; de La Salle (1976), p. 36; B.V.M., no. 3; Marists (1968), no. 51; Stigmatines (1977), no. 17; St. Joseph of Peace (1981), p. 6; Ursulines of Belleville (1982), no. 33; Sinsinawa Dominicans, no. 10. ~Cited in Paulist Provisional Constitutions (1970), no. 9. ~2Society of the Precious Blood, no. 39; Sisters of Mercy, Core Constitutions, p. 27; 31st Congre-gation of the Society of Jesus, Decree 17, no. 7 (St. Louis: Institute of Jesuit Sources, 1977), p. 161. ~3Quentin Hakenewerth, S.M., ~lllustrations of Fundamental Choices and Their Consequences," Religious Life Tomorrow, Donum Dei Series, no. 24 (1978), p. 187. ~4Claretians, no. 102 ff.; Piarists, no. 131 ff.: Combonians, no. 105 ft.; School Sisters of Notre Dame, II, no. 8 ff.; Sisters of St. Joseph of Carondelet, no. 25 ft.; Society of the Sacred Heart of Jesus, no. 138 ff. ~Scalabrinians, no. 10; Society of Mary, no. 34 ff.; Society of the Precious Blood, no. 6 ft. 16No. 40, Flannery, pp. 698-699. 17No. 14, Flannery, pp. 619-620. ~SThe vocabulary of the revised constitutions on this theme, and the very horizons on which they move, reveal a new sensibility. When one compares them to the relevant sections in Petfectae Caritatis, one sees that the latter opened but a single door. A smaller number of constitutions chose to remain within the limits in which the conciliar decree moves. tgSee Jesuits, 31st General Congregation, Decree 17, pp. 157-166. z°Perfectae Caritatis, no. 3, Flannery, p. 613. 2~J. Doyle, B.V.M., "Choose Life," Religious Life Tomorrow, Donum Dei Series, no. 24 (1978), pp. 28-31. ~2See M. Linscott, "The Religious Woman in the Church,~ Way Supplement 19 (1973), pp. 45-62. 23No. 44, Flannery, pp. 402-403. ~lbid., pp. 403-405. Z~Hakenewerlh, art. cit., p. 186. 26"Normae secundum quas S. Congregatio Episcoporum et Regularium procedere solet in approbandis novis lnstitutis votorum simplicium." Published by Ladislaus Ravasi, C.P. in De Regulis et Constitutionibus Religiosorum (Roma: Desclee, 1958), pp. 188 ft. To be excluded 504 / Review for Religious, July-August, 1983 from the constitutions: quotations from the Holy Scriptures, Councils and Fathers. (n. 27), ascetic instructions, spiritual exhortations, mystical considerations (no. 33). 27Documents of the 31st and 32nd General Congregations of the Society of Jesus (St. Louis: Institute of Jesuit Sources, 1979), Decree 4, nos. 58-59, p. 413. 2sPoid., no. 74, p. 436. ~9Scanning the bibliography on discernment during the last 15 years (published by the Religious Formation Conference), I have counted I I articles in REVIEW FOR RELIGIOUS, ! I in Way Sup-plement, 3 in Sisters Today, and 2 each in The Way and Spiritual Ltfe. 30Saint Francis of Assisi, Rule 1221, Foreword and Cho 19; Rule 1223, ch. I; ch. 9; Testament. See Writings and Early Biographies (Chicago: Franciscan Herald Press, 1973), pp. 3 I, 46, 57, 63, 67. 3~Saint Ignatius of Loyola, "To have the true sentiment which we ought to have in the Church Militant," Ist Rule. See David L. Fleming, The Spiritual Exercises (Saint Louis: The Institute of Jesuit Sources, 1978), p. 230. 32See Avery Dulles, S.J., Models of the Church (Garden City, NY, Doubleday, 1974). 33Cardinal Suenen's The Nun in the World (Westminster: The Newman Press, 1963), an invita-tion to the renewal of women's religious life issued during the Council, started with a chapter on the world, followed by a chapter on women and their emancipation. The book was highly successful in its time. ~See Martin Kirk, C. M. F., "The Spirituality of Isaac Thomas Hecker: Reconciling the American Character and the Catholic Faith" (doctoral dissertation, Saint Louis University, 1980). 3~See Gustave Thils, Theologie des Realitbs Terrestres (Bruges: Desclre de Brouwer, 1946). An epoch-making book. By the same author: Christian Attitudes (Chicago: Seepper, 1959), 96 pp. 3rThe Secular Journal, April 7, 1941, (New York: Noonday, 1977), p. 183. 37Seeds of Contemplation (Norfolk: New Directions, 1949), pp. 20-23; 60-61. 3gTexts from the Inner Experience published by William H. Shannon, Thomas Merton's Dark Path, The Inner Experience of a Contemplative (New York: Farrar-Straus-Giroux, 1981), pp. 136-141. 3gIbid., p. 131. 4°Ibid., p. 124. a~New Seeds of Contemplation (New York: New Directions, 1974), pp. 52-63. 4~Saint Teresa of Jesus, Way of Perfection, 1,2; 3, I; Mansions, Epilogue, 4. 43M.-D. Chenu, O.P., Nature, Man and Society in the Twelfth Century (University of Chicago Press, 1968). 44See John M. Lozano, C.M.F., Discipleship: Towards an Understanding of the Religious Life (Chicago: Claret Center for Resources in Spirituality, 1980), pp. 49-53. *s Sacrum Commercium, no. 63, St. Francis of Assisi: Omnibus of Sources (Chicago: Franciscan Herald Press, 1973), p. 1593. 46John F. Kavanaugh, S.J., has given particular attention to this theme in his Following Christ in a Consumer Society (Maryknoll: Orbis Books, 1981), pp. 131-142. ~TThe Constitutions of the Sisters of Charity of the Blessed Virgin Mary, in the first chapter, contain this significant text on the new attitude: "Since we participate simultaneously in various communities--the world community, the Christian community, the entire B.V.M. community and the local community--it is the responsibility and privilege of each sister to'contribute to each of these communities according to her gifts and circumstances" (no. 3). ~See Lozano, op. cit., pp. 142-170. ~9Marc Oraison, The Celibate Condition and Sex (New York: Sheed and Ward, 1967). See D. Goergen, The Sexual Celibate (New York: Seabury, 1975); K. Clarke, O.F.M. Cap., An Expe-rience of Celibacy (Notre Dame, IN: Ave Mafia, 1982). ~°Also significant is the number of articles published lately on friendship between religious and persons of the opposite sex they are oriented to. In Sisters Today, M. Neuman, O.S.B., has published two articles (October 1974 and November 1976), and J. Becker has published one (May 1979). In REVIEW FOR RELIGIOrdS. 1 counted four: C. Kiesling (July 1971), T. Dubay (November 1977), B. O'Leary (March 1980) and V. Peter (March-April 1982). There is another by Y. E. Raguin in Way Supplement 19. Trends in Religiou~ Life / 505 s~Some constitutions and complementary statutes now speak positively of the relationship between friendship in general and celibacy: Marianists, Rule ofl_zfe, 11, no. 2.4; Piarists, no. 57; Sisters of Charity of the B.V.M., no. 33; Sinsinawa Dominicans, no. 13; Sisters of Saint Joseph of Lagrange, Working Document (1979), no. 42. Some texts treat of the relationship between celibacy and friendship with Christ: Jesuits, 31st General Congregation, Decree 15, no. 8, p. 152; Combonians, no. 26.1. Or they speak of friendship as the fruit of celibacy: Jesuits, op. cir., pp. 152-153; Brothers of the Christian Schools, 5d. Or they view friendship as a defense of celibacy: Jesuits, ibid. Other texts restrict their remarks to friendships within the community: Stigmatines (1982), no. 15; Holy Cross (men), no. 65; Scalabrinians, no. 80. s2Sce A. Cussianovich, S.D.B., Religious Life and the Poor (Maryknoll: Orbis Books, 1979). S3Evangelica Testificatio, no. 17, Flannery, p. 688; Sacrosanctum Concilium, nos. 98, 101. ~See Lozano, op. cir., ~Poverty and the Kenosis of Christ,~ pp. 191-192. ~SSacrosanctum Concilium, no. 98, 101 (December 4th, 1963), A. Flannery (pp. 27, 28) translates "religious. ~ ~6On this theme, see T. Matura, O.F.M., op. cit., pp. 72-78. The Religious as Witness The new society of love cannot be built in the future if the quality of love does not change. You are the privileged sign of this new love destined to change the world. Your love, "different" from other loves, is the image of God's love. And so your life, evangelically lived and donated, becomes, through your sincere and pure love for mankind, a convincing witness of the love of the Father who is in heaven. Here is your role in the Church. your most authentic vocation. And it is in this way that you, like Mary who believed in the word and the love of the Lord, contribute to the mission of Jesus to create the new world. And that you may live and give Christ's charity more fully, the Church exhorts you to return to the authentic spirit of the founders, to their intentions and to wholesome traditions.--John Pdul 11, To the Women Religious in Albano, 19 September, 1982. L'Osservatore Romano, 11 October, 1982, p. 5. Constitutions and the Revised Code of Canon Law David F. O'Connor, S.T. Father O'Connor is Chairman of the Department of Church Law at The Washington Theologi-cal Union. He resides at Holy Trinity Mission Seminary; 9001 New Hampshire Ave.; Silver Spring, MD 20903. On January 25, 1983, Pope John Paul II promulgated the revised Code of Canon Law, effective as the universal law of the Church for the Latin Rite on November 27, 1983, the First Sunday of Advent. While the revised Code contains nothing startling or surprising in its treatment of the consecrated life, it does bring a needed stability with its clearly stated practical ecclesial expecta-tions concerning post-Vatican II religious life. The canons reassert many of the things stated already by the Fathers of Vatican 11 and in the documents of the post-Conciliar Church. An examination of the canons and their b~i~kground manifests a fidelity to the theology of these ecclesial documents. The 1983 revised Code states in canons 578 and 587 that the constitutions must faithfully express and preserve the mind of the Founder, the spirit and character of the institute, its nature, purposes and wholesome traditions, as part of its patrimony. The constitutions must also contain those fundamental norms required by the Church for the governance of the institute, the discipline of its members, the content of the vows, as well as those norms necessary to express the formation and incorporation of its members and the proper order-ing of the institute. They should fittingly combine both spiritual-ascetical ele-ments with the practical-juridical ones (canon 587 § 3). Once approved, this fundamental code can not be changed without the consent of the proper ecclesiastical authority (canon 587, § 2). Ecclesial Approbation of Religious Institutes and Their Constitutions Through the formal ecclesial approbation .of the constitutions or funda- 506 Constitutions and the Revised Code / 5117 mental book of each institute, the authority of the Church brings into existence the institutes as an ecclesial body or confirms it if it is already established. Constitutions have always been of great importance to institutes because they are particular and specific to each religious family. They help articulate the identity, mission and life-style of the institute and its members. Unfortunately, in the early part of the century this uniqueness was often overshadowed and submerged when constitutions were forced into an excessive conformity with other norms. As a result, there was an inappropriate similarity between many of the constitutions because they were saddled with details, secondary ele-ments, minutiae and multiple regulations which made them all somewhat identical in style and content and overly rigid in form. This was due principally to the Normae of 1901. Consequently, constitutions appeared to be only a verbatim repetition of those norms so that their individuality was lost. This pattern was altered by the Vatican II revisions required by Perfectae caritatis, 3 and 4, and Ecclesiae sanctae, If, 6-11. Fundamentally the revised Code reaffirms the place of religious institutes as progeny of the Church and gifts of the Holy Spirit (canons 575 and 577). In accordance with Lumen gentium, 43, the Code states that it is the authority of the bishops which, recognizing the work of the Spirit, brings into ecclesial existence the various religious institutes (canon 573). It is the right and duty of the pastors of the Church, the bishops, to interpret the evangelical counsels and determine how they are to be practiced and lived by those in the conse-crated life (canon 576). It is this hierarchical recognition which guarantees that the members are living a gospel life which contributes to the building up of the Church (canons 576 and 577). Historically, those groups of pious and well-meaning people who did not receive, or lost ecclesial approbation, often ended up in some form of spiritual aberrancy, schism or heresy, such as the followers of Peter Waldo or the Fraticelli of the middle ages. Today, those religious who are inclined to question the necessity of their affiliation with the pastors of the Church may risk a similar fate. Effect of the Revised Code With the revised Code going into effect, the 1917 Code and all other general or particular disciplinary laws of the Church which are contrary to or treat the same matter as the 1983 Code are abrogated (canon 6, § l) as of November 27, 1983. Therefore, many of the things which were in the 1917 Code no longer are part of the revised Code and are not required to be in the constitutions or the proper law of institutes. For example, nothing is required regarding a period of postulancy, a dowry, or the necessity to have the local Ordinary or his delegate at the election of certain superior generals, as was required in the 1917 Code. This means that institutes will have to determine for themselves whether or not they want to retain some of these things as part of their own law. The retention of some period of"postulancy" may seem to be a prudent and wise one. However, each institute is free to determine this for 508 / Review for Religious, July-August, 1983 itself. If an institute decides to do so, the matter becomes what canonists refer to as praeter ius, something that is required by the proper law of the institute which goes beyond the requirements of the universal law of the Church. Competency of the Roman Congregations Even though the 1983 Code abrogates all existing disciplinary law when it concerns matters which are treated in the revised Code, this does not imply that the dicasteries of the Apostolic See cease to enjoy a certain authority to make requirements not contained in the universal law. For example, the Sacred Congregation of Religious and Secular Institutes could require some-thing the 1983 Code does not require. In the approval of new constitutions, the SCRSI can require that the essential profession formula of an institute appear in the proper law of that institute. Simply because the universal law does not require this to be done does not imply that it is beyond the competence of SCRSI to do so. Also, the SCRSI certainly retains some competence to make exceptions to requirements of the universal law. Possibly, even though the new Code requires that religious profess vows and not promises (canon 607, § 2), the SCRS1 may be able to grant an exception to a particular institute which can make a good case for retaining a practice which it had during the post- Vatican II period when experimentation was permitted. The Principle of Subsidiarity and the 1983 Code of Canon Law One of the outstanding characteristics of the revised Code is its application of the principle of subsidiarity. As a principle, subsidiarity means that matters should be treated and decisions made at the level which is the most appropriate one. The most appropriate level may not be the lowest one. Whatever level is judged to be the most appropriate will also be the level of responsibility and accountability. The revised Code, therefore, unlike the 1917 Code, very fre-quently states that certain matters are to be determined by proper law. In regard to institutes of the consecrated life, the canons of the Code often state that a specific matter be treated in the constitutions or in the ius pro-prium, the proper law, of the institute. While the proper law will often be, in fact, the secondary or complementary books (Directory, Statutes), the term proper law does not exclude the constitutions or the fundamental book. There-fore, when the canons state that the proper law is to determine the matter, it means that the institute can decide to treat the matter in the constitutions and/or the directory. However, when the canons state that the matter is to be treated in the constitutions, it must be in the constitutions, even though it also may be elaborated upon in the directory. What follows is my paraphrasing of excerpts from the canons of the revised Code from the section on Institutes of the Consecrated Life (Book II, Part III, Section I, Titles I and II, ChaPters 1-6), which require, or leave the option for, complementary legislation in the constitutions or the proper law of-an institute. They are meant to be of aid to those religious institutes which are Constitutions and the Revised Code / 509 preparing their constitutions for submission to ecclesiastical authority for approbation, as well as those institutes which have their constitutions apiaroved already, but may have to make adjustments to bring them into harmony with the revised Code. The reader is advised that these do not attempt to paraphrase the complete canon in every case, but only that part which refers to material which must or may be treated in the constitutions or proper law. Canons Requiring Complementary Legislation in the Constitutions or Proper Law 1. Canons Concerning Norms Common to All Institutes C. 578. The mind of the Founders and their plans, ratified by the competent ecclesiastical authority, about the nature, purpose, spirit and character of the institute and its wholesome traditions, all of which constitute the patrimony of the institute itself, must be observed faithfully. (These are among the things which must be in the constitutions according to c. 587, § 1.) C. 581. The constitutions are to determine the competent authority who may divide the institute into parts, join parts, erect new ones or make other such arrangements. C. 587, § 1. In order to protect more faithfully the particular vocation and identity of the institute, the constitutions or fundamental code of an institute must contain and preserve, besides those things stated in can. 578, the fundamental norms about governance of the institute and the discipline of members, the incorporation and training of members, and the proper object of the sacred bonds. C. 587, § 3. Spiritual and juridical matters are to be suitably joined together; moreover, norms are not to be multiplied unless it is necessary. C. 587, § 4. Other norms established by the competent authority of the insti-tute may be appropriately collected into other books which are to be reviewed and adapted to the needs of times and places. C. 596. The authority of superiors and chapters is to be defined in the consti-tutions as well as by the universal law of the Church. C. 598. The constitutions are to define the manner in which the evangelical counsels of chastity, poverty, and obedience are to be lived in the institute. Members are to live the counsels according to the proper law of the institute. 2. Canons Concerning Religious Houses C. 609, § 1. Religious houses are erected by the competent authority as deter-mined in the constitutions, after having received the consent of the diocesan bishop in writing. C. 613, § 1. A religious house of canonical regulars and monks under the authority and care of its own superior is autonomous, unless the constitutions state otherwise. C. 616, § 1. The suppression of a religious house by the Superior General must ~i10 / Review for Religious, July-August, 1983 be done according to the constitutions and only after the diocesan bishop has been consulted. 3. Canons Concerning Government in the Institute C. 617. The role of a superior is determined according to the proper law of the institute, as well as the universal law of the Church. C. 622. A superior general has power over the whole institute, its provinces, houses, and members, exercising it according to the proper law of the institute; other superiors have power within the limits of their roles. C. 623. In order that members be validly nominated or elected to the office of superior, it is required that they have a fitting time after perpetual profession in the institute as determined by proper law. For major superiors, it is determined by the constitutions. C. 624, § I. Superiors should be constituted as such for a certain and con-venient period of time according to the ~aature and necessities of the institute, unless the constitutions determine otherwise for the Superior General or superiors of autonomous houses. C. 624, § 2. The proper law of the institute should provide suitable norms so that superiors constituted for a definite period of time do not continue for a long time without an interruption in offices of governance. C. 624, § 3. Nevertheless, superiors can be removed from office during their term or transferred to another office for reasons stated in the proper law of the institute. C. 626. When superiors confer an office or when the members participate in elections, they should observe the norms of the universal law and the proper law of the institute, abstaining from any abuse or acceptance of persons, choosing those who, before God, seem most worthy and suitable, having only God and the good of the institute before them. They must not attempt to procure votes, directly or indirectly, for themselves or for others. C. 627, § 1. According to the norm of the constitutions, superiors should have their own council, whose assistance they ought to use in carrying out the work of their office. C. 627, § 2. Besides the cases prescribed in the universal law, the proper law of the institute should determine those cases in which it is required that they seek their consent or advice for the validity of an action according to canon 127, and any other determination of proper law. C. 628, § I. Superiors who are designated for this purpose by the proper law of the institute should conduct visitations of the houses and members entrusted to them at the times designated according to the norms of the proper law. C. 629. Superiors are to reside in their own houses and not absent themselves from their house unless it is according to the norm of the proper law. C. 63 l, § I. The general chapter, which has supreme authority in the institute according to the norm of the constitutions, should be so formed that, repre-senting the whole institute, it should form a true ~ign of its unity in love, and so forth. Constitutions and the Revised Code C. 631, § 2. The composition and ambit of a chapter's authority must be defined in the constitutions. The proper law of the institute should determine the order to be observed in the conduct of the chapter, especially in regard to elections and procedures. C. 631, § 3. According to the norms of the proper law, not only provinces and local communities, but also any member at all has a fight to send freely his wishes and suggestions to the general chapter. C. 632. The proper law determines accurately those things which pertain to any chapter of the institute and to similar bodies, concerning their nature, authority, composition, mode of proceeding and time of meeting. C. 633, § 1. Organs of participation or consultation (committees and commis-sions) should faithfully carry out their duties according to their mandate and the norms of universal and proper law. In some manner, they should express the care and the participation of all members for the good of the whole institute. C. 633, § 2. In establishing these means of participation and consultation and in wisely adhering to them, discretion should be exercised so that the manner of carrying them out may conform to the nature and end of the institute. C. 634, § I. Institutes, provinces and houses, as juridical persons, have the capacity for acquiring, possessing, administering, and alienating temporal goods, unless this capacity is excluded by or limited by the constitutions. C. 635, § 2. Every institute should have appropriate norms for the use and administration of goods so that its poverty is properly fostered, guarded and expressed. C. 636, § 1. Every institute should have a treasurer, distinct from the superior, according to the norms of proper law who will care for the administration of goods under the direction of the superior. Also, every local community is to have a treasurer (bursar) distinct from the local superior. C. 636, § 2. Proper law should also determine the time and the manner for rendering an account to the competent authority. C. 638, § 1. Proper law, within the limits of universal law, determines when an act exceeds the limits and manner of ordinary administration and when an act of extraordinary administration may be placed. C. 638, § 2. Besides superiors, officials designated for this purpose according to the proper law may validly incur expenses and perform other juridical acts of ordinary administration according to their office. 4. Canons Concerning Admission of Candidates and Members of the Institute C. 641. The right to admit candidates to the novitiate belongs to the major superiors according to norms of proper law. C. 643, § 2. The proper law can place additional impediments or conditions to the valid admission of candidates beyond what is required by the Code. C. 645, § 3. The proper law can require other testimony concerning the suita-bility of the candidate and his freedom from impediments besides what is required by the Code. 512 / Review for Religious, July-August, 1983 C. 648,§ 2. The constitutions can require time for one or several apostolic experiences outside the novitiate community. However, these are not calcu-lated as part of the twelve months required for the validity of the novitiate. C. 650, § 1. The scope of the novitiate program, under the direction of a novice master, is defined by the proper law of each institute. C. 653, § 2. The novitiate being completed, a novice makes temporary vows or leaves; if there is doubt as to his suitability, he can be given a longer time of probation but not beyond six months. This is done by the major superior according to norms of proper law. C. 655. The time for temporary profession is determined by proper law, but it is not to be less than three nor more than six years. C. 657, § 2. If judged opportune, the period of temporary vows can be extended by the competent superior, according to proper law. But the whole period of temporary vows should not exceed nine years. C. 658. Proper law can also add to the appropriate requirements for the validity of perpetual profession beyond' those stated in this Code. C. 659, § 2. The proper law must define the duration and program of training after first incorporation, being always mindful of the goal and character of the institute, as well as the needs of the religious. 5. Canons Concerning Rights and Obligation~ of Members C. 663, § 3. According to prescriptions of proper law, religious should also celebrate worthily the liturgical hours and other pious exercises. C. 667, § 1. The proper law determines the character and extent of the cloister according to the nature and mission of the institute, always reserving some part of the house solely for religious members. C. 668, § 1. Before first profession, unless the constitutions provide otherwise, the members, animated by the spirit of the gospel, should cede the administra-tion of their temporal goods to whomever they choose, freely disposing of the use and usufruct thereof. C. 668, § 2. With permission of the competent superior, according to norms of proper law, religious may, for a just cause, change the disposition. C. 668, § 3. Pensions, assistance, insurance of whatever kind received by the members are acquired by the institute, unless the proper law states otherwise. C. 668, § 4. With the permission of the superior general, according to the norms of proper law, a member may renounce his goods. C. 668, § 5. If a member does so, anything that comes to him after this belongs to the institute according to the norms of proper law. C. 669, § 1. Religious should wear the habit of the institute, according to the norms of proper law, as a sign of their consecration and witness to poverty. C. 670. The institute ought to supply the members with all that is necessary according to the norms of the constitutions for achieving the end of their vocation. 6. Canons Concerning the Separation of Members from the Institute C. 684, § 4. In the case of the transfer of a professed member to another Constitutions and the Revised Code / 51:3 institute, the proper law of the new institute will determine the time and manner of probation. C. 696, § 2. For the dismissal of a member in temporary vows, even less serious reasons suffice according to the statutes of the proper law. Conclusion While religious institutes are ecclesial bodies subject to the authority of the Church according to the norms of the Code of Canon Law, nevertheless, each institute enjoys a certain autonomy in respect to its own internal life (canon 586). Once the constitutions and the proper law of each institute are approved by ecclesiastical authority,.the institute is expected to go about its internal life without the need for interference from outside agencies. Without doubt, the proper Roman dicasteries have a right, within their competency, to exercise a certain authority and vigilance over institutes of the consecrated life, especially in their relationships to other groups and persons in the Church. However, the particular style of life and the patrimony of each institute will be fostered and safeguarded more surely because of the fact that the revised Code requires (or leaves option for) each institute to determine for itself the specifics of many aspects of its internal life. Over forty canons, in application of the principle of subsidiarity, shift responsibility for the determination of certain matters to the constitutions or proper law of the institute. Therefore, the uniqueness of each religious institute will be made more evident. The rigid conformity, which was the unfortunate consequence of the Normae of 1901 and--to a certain extent--the 1917 Code, will be a thing of the past. The revised Code of Canon Law represents a significant advance in the implementation of the theological understanding which the post-Vatican II Church has of the consecrated life. While no human law is without its limita-t~ ions and deficiencies, the 1983 revised Code should help to foster the devel-opment of a vibrant religious life. Evening Prayer As gently as gravity pulls objects Toward the deepest center of the earth, From my first dawn You exerted this pull. Like a magnet, You attracted me away from other energizing forces And drew me closer and closer in Your magnetic field. Come sunset-- And I hover here, this strong power magnetizing me Even closer within the circle of Your love, The center of Your being Where I belong. Carmelita McKeever, CSJ The College of Saint Rose 432 Western Avenue Albany, NY 12203 Everyone Who Has Left Father and Mother. When a New Missionary Arrives Barry Malone, S.M. Father Malone has set forth his reactions soon after arriving in Lahore from his homeland of New Zealand. Much of this is in the experience of every radical response to Christ. Father Malone teaches at St. Anthony's High School; P.O. Box 61; Lahore, Pakistan. When you get there, you will, of course, experience quite a culture shock. Be prepared for that. It was kind of them to warn me. I had heard already of this "culture shock" and had observed it in others once or twice. Just the process of adaptation--or so I thought. What I am writing now will not, I suppose, be anything like what I will write in six months' time. But, then, part of the experience seems to be being anything but confident about next month, much less about six months' time. Is what I am feeling "culture shock"?. Does the giving of a label to an experience like this help me to own the experience? Or is such a label an aspirin, to help minimize the pain--and maybe even prevent the change that has to take place within me? Culture shock or not, there have been times of joy and excitement as I notice new sights and sounds. There have been moments of wonder and disbelief at finding myself in the midst of Asia and of Islam, in an area steeped in history and saturated with people. But there have been times, too, of being the complete stranger, times of confusion, of disorientation, of fear, of the absence of anything familiar. I can be walking jauntily along the street and be approached by someone: I cannot speak his language, and he cannot speak mine. I can be cycling along 514 Everyone Who Has Left Father and Mother / 515 (guided by my tattered map) only to discover that I'd forgotten I was in the Northern Hemisphere now, and here the midday sun lies to the south--and I am lost yet again. I, so used to school, have to ask my pupils ("Speak very slowly please, boys!") "What is this application? What is checking? What is Basant? Why do you remain standing like that?" I have biked (accidentally) into the middle of a bazaar area, and felt trapped and helpless, until a kind stall-owner had to shift his whole shop to help me squeeze past. Surely you can cope with all that? Yes, but I feel I'm not learning very fast; each confusing event seems to upset me more. The excitement and the novelty of it all has begun to evaporate but the confusion remains. Sometimes just knowing what is going on helps one to accept it all with tranquillity and confidence. But what is going on? What if all that makes sense is the image of the rough and confused underside of a tapestry? But you trust in my guiding hand and the wisdom of my purposes, surely? Surely. But how shallow can such trust be! How glib those remembered phrases from sermons I delivered or counsel I offered. The fragility of an eggshell is not obvious amid the straw of the nest. There seems to be a great desert that lies between the theory of hope, of mission, of pilgrimage, and the reality of this situation, of these people, of this particular phase. Human reasons (and sometimes motives deeper still) are tried: "You're here to replace Father X. He's the ideal person for the important tasks at Y." Of course he is. He would just be marking time here, and his gifts, his many gifts, must be used. But why me? You volunteered and when word came you had months of peace at the very prospect. I had no real idea. Really? Well . You're here to support the others. Fine. They deserve all the support they can get. They've had a rough time of it. But how can 1 support men of such inner strength when I feel the way I do? Anyway, what has been changed by my arrival--except another bread on the paten at Mass each morning, another bowl of soup on the table each evening and, for a few weeks, the laughter at my small repertoire of jokes? Come on! Now you know why the affirmations of farewell flooded in. It was to strengthen you with memories for days like these. But what about the other farewells: "What are you running away from?" "How do you know you're doing the right thing by going?" "Weal be one short here next year: there'll be no replacement for you." It's a year of preparation for the next step. What for,-exactly? Preparation for a real culture shock, when poverty is not just seen but is my lot too, when the language barrier cannot be avoided by staying with an English-speaking community and teaching in an English- 516 / Review for Religious, July-August, 1983 speaking medium school? Preparation for a land where even cricket is un-known, and to be a priest is to be suspected? What sort of preparation anyway? If I said purification, how would that sound? It sounds awful! But then again it sounds right. What else but purification to describe this sudden and traumatic state with nothing visibly significant to do? Was I still so chained to the merry-go-round of activity for its own sake? Was I really so reliant upon success in tasks and relationships that the lack of any prospect of success is so sour? Was I .(who read so much and reveled in change) really in such a rut that these different people, this strange place, these foreign tongues are so unsettling? Purification. Yes, that's it. One thing has to go, I know, and that is the spirit of giving a performance. Didn't I feel only yesterday, halfway through prayer, that it was a performance for God? And didn't that realization stop me dead and make me ask him to lead me? But purification for what? What kind of purification is it that involves an irritation at the discovery that the English wording of the Our Father here is different from the one I learned thirty-six years ago? What kind of purification is it that makes me so annoyed at the mistakes I made at a game of draughts last night? At draughts, for heaven's sake! What kind of purification is it that makes me feel so awkward when the teachers call me "Sir" and want to shake my hand each morning; when every one of fifteen hundred boys seems to want a personal answer to his "Good morning, Sir"?. What kind of purification is it that makes me feel I'm not coping as I was so used to coping? Why do I feel so suspicious and afraid? Ah, do you hear what you are saying? You were so used to coping! The one who is coping doesn't usually ask for help. Or so l~ve noticed. OK. I need to trust more. I walked the streets of this city; I landed at that chaotic airport; I passed those first homes of the very poor and turned to you and said: "In you, O Lord, I place my trust." Sure you did. Incidentally, I prompted that, you know. But trust now means to let go of that crumbling cliff-face that you're perched on and to hold on to me as l find a path to real safety. But what is this crumbling cliff?. Do I have all that much to let go of?. What do you think? Would my naming things just now really help? Or would it just add to the theory? Let me just gently release those fingers of yours one by one and transfer your weight onto me. It's sort of traumatic and gentle at the same time. Look down if you like, because your part'of the cliff will be down there shortly. So what do I do? Even at prayer I find my requests are selfish and I doubt my sincerity at any noble petition. That's another thing. Why do youpray as if l were unable to speak? Who was it who changed your prayer from "Gift me" to "Please continue to bless me and guide me in your service'? Who prompted your praise for all the good you see in this land of poverty? Is it just a matter of time, then? Everyone Who Has Left Father and Mother / 517 Well, time is not the enemy. I, too, shared the experience of waiting. I endured those sterile sermons in the synagogue and waited for the time when I myself would speak, l know what it's like to wait. l also know what it's like to have to change plans. Do you remember when I was in the Temple, aged twelve? Remember the results of my long retreat in the desert? Then I, discovered my mission was to be done in weakness not comfort, in powerless-ness not power, in ordinariness not in the spectacular. Didn't you preach on , that once? So what do I do? Should I write, read, visit, wander the streets and bazaars? What? What you do is less important than doing whatever it is with humility and love and with me. I find that fine for a while, but the days can become long and empty. That means you are waiting. Remember once you doubted if I wanted you to come here and you offered to call it off?. I said whether I wanted you to come or not, I would always be with you. I remember. I never looked back after that. Or have I? We'll talk again sometime. I have no intention of guarding you from the truth of these people, of yourself, of our real mission together. Keep in touch. Sure. thanks. From Tablet to Heart: Internalizing New Constitutions I and I! by Patricia Spillane, M.S.C. Price: $1.25 per copy, plus postage. Address: Review for Religious Rm 428 3601 Lindell Blvd. St. Louis, Missouri 63108 The Fourth Vow of the Jesuits John R. Sheets, S.J. Father Sheets, a frequent contributor, is a member of the Department of Theology of Creighton University (Omaha, NE 68178). His topic is one of recurring media, interest, especially in view of the Jesuits' upcoming 33rd General Congregation. The recently published article on the Jesuits' fourth vow by Father John O'Malley, "The Fourth Vow in Its Ignatian Context: A Historical Study,"I has more than academic interest at this particular juncture in the history of the Society of Jesus and its relationship to the Holy See. Beginning with the Jesuits' Thirty-second General Congregation (December l, 1974 to March 7, 1975), there has been a series of unfortunate contretemps between the Society and the pope. Pope Paul VI's final appraisal of the work of that congregation, as conveyed in Cardinal Villot's letter (May 2, 1975), was not enthusiastic: "From an examination of the decrees, it appears that well-known circum-stances prevented the General Congregation from achieving all that His Holiness had expected from this important event . " Nor was the Society's own appraisal of itself that positive. The first item on the agenda of every general congregation according to the statutes is the election of a commission to review the state of the Society. This commission, after reviewing the material at its disposal, issued its report to the assembled delegates. | was one of the delegates. We felt that the report was too negative. We remanded it to the commission. If my memory serves me, we voted to disband the commission itself. However, the tone of the report found its way into a decree called "Jesuits Today." It begins with the words: "What is it to be a Jesuit? It is to know that one is a sinner, yet called to be a companion of Jesus." After the commission's report, and the response of the delegates, Fr. Arrupe took up the topic in an address to the congregation: Two images he 518 The Fourth Vow of the Jesuits / 5"i9 used stand out in my memory. He compared the Society to a ship that has come through a storm, battered, but intact. He also described it as a person who is ill, but not mortally. Another series of events is more recent. In October 1981, to the surprise of e~,eryone, Pope John Paul II, in an unprecedented action, replaced the man chosen by Fr. Arrupe as his personal vicar. In his place, the pope named an Italian Jesuit, Fr. Paolo Dezza, who has had a long history of service to the Society, as his personal delegate to the Society. Predictably the reaction among Jesuits ran the gamut. On the part of many the reactions were negative: feelings of anger, resentment, indignation, confusion, suspicion, hurt. Some, on the other hand, saw it as a special sign of love and concern the Holy Father had for the Society, intended to help us prepare more fruitfully for the upcoming congregation at which a new general will.be elected. The initial bristling reaction was in large part quieted by subsequent events. The week-long meeting of the provincials from all over the world with Fr. Dezza, then their personal conference with the pope brought a great deal of mutual understanding. Finally, Fr. Dezza's letter convoking the next General Congregation to take place in September of 1983 set our faces toward the future. Fr. O'Malley's article on the fourth vow assumes, then, a special impor-tance in the light of the events just mentioned. Its implications for our collec-tive awareness of our relationships toward the Holy See merit serious attention. In what fol~lows, after an analysis of Fr. O~Malley~s article, I shall pose questions expressing my misgiving with his argumentation and his conclusion. Then I shall present Fr. Arrupe's treatment of the fourth vow in some of his recent writings. Needless to say, even in my disagreement with Fr. O'Malley, I respect him as a scholar and personal friend. The Fourth Vow However, even before I begin, I should say something about the Jesuits' fourth vow for the benefit of non-Jesuits who might read this. In establishing his religious order, St. Ignatius took over, of course, many traditional aspects of religious life. In other points he was creative and innovative. He took over, for example, the idea of the final vows that a member would make after a period of probation. But he also introduced an innovation in what arecalled "grades" in the Society~ Those who are admitted to last vows would be admitted on two grades (or levels). The first grade comprises the spiritual (priests) and temporal (lay brothers) coadjutors. The second grade is that of the professed. Besides the regular vows of poverty, chastity, and obedience, the professed took a fourth vow of obedience to the pope. The description of this fourth vow is found in The Formula of the Institute, the document in which Pope Julius IIl in 1550 gave his full approbation to this new congregation. 520 / Review for Religious, July-August, 1983 The pertinent sentences from the formula are the following: "We are obliged by a special vow to carry out whatever the present and future Roman pontiffs may order in what pertains to the progress of souls and the propaga-tion of the faith; and to go without subterfuge or excuse, as far as in us lies, to whatsoever provinces they may choose to send us . , The motive for the vow is "for the sake of our greater devotion in obedience to the Apostolic See, of greater abnegation of our own wills, and of surer direction from the Holy Spirit." Further declarations are found in the Constitutions for the Society written by St. Ignatius. "The Fourth Vow in Its Ignatian Context: A Historical Study" I come then to Fr. O'Malley's article. He describes in the Introduction the particular question that focuses his study: "The most specific and urgent ques-tion raised in the past few years is how the vow relates to the papal magiste-rium. Does the vow obligate Jesuits to an adherence to that magisterium that is different from that of other Catholics, especially Catholic theologians, and is 'special' to the members of the Society? That question, we must note right off, is asked regarding an obligation imposed by the vow" (p. 1). The article is prompted then by the problem facing Jesuits, particularly teachers, writers, editors. Does the fourth vow oblige them to support papal teaching if they judge there is room for legitimate disagreement? In Part I. St. Ignatius and Doctrine, upon examining the relevant sources, Fr. O'Malley draws the conclusion that St. Ignatius had no interest in doctrine qua doctrine, but only in its pastoral implications. "Is it too much to state that Ignatius had no real interest in doctrine or theology in the conventional sense of those terms today? A strong case can be made for that position" (p. 9). "Ignatius conceived doctrine almost entirely with a view to pastoral effective-ness" (p. 11). "The behavioral and attitudinal components emerge much stronger in this 'horizon' than do more strictly dogmatic issues" (p. 11). Part II. St. Ignatius and Orthodoxy deals with doctrine as the object of faith. Here he takes up St. Ignatius' "Rules for Thinking with the Church." He addresses himself mainly to Rule 13: "What seems to me white, I will believe (creer) black if the hierarchical Church so defines, believing (creyendo) between Christ our Lord, the spouse, and the Church, his bride, there is the same Spirit which governs us and directs us to the salvation of our souls." Rather than se.,eing this rule as applying to doctrinal orthodoxy qua orthodoxy, O'Malley interprets it more as a practical directive: "His 'rule' emerges, therefore, more as an indication of a disposition of soul (sentir) than as a practical instrument for theological discourse. It thus reflects the attitudi-nal and affective intent that pervades Ignatius' writings" (p. 15). "But, again like the rest of us, Ignatius was cautious, conventional, and even undiscrimi-nating in areas where he had no deep inte~rest. One of these areas was academic theology, and even the relationship of that theology to orthodoxy" (p. 16). According to O'Malley, then, Ignatius had little interest in academic theology, The Fourth l,'ow of the Jesuits / 521 or the relationship of theology to dogma, or interest in dogma itself, except as providing some kind of pastoral orientation. O'Malley begins Part III. St. Ignatius and the Church with a statement which seems to moderate what he said before: "If there is one exception to this vagueness on dogma in Ignatius' thinking, it lies in ecclesiology" (p. 21). But he goes on to correct this impression. What was Ignatius' idea of the Church? Not primarily a "school of doc-trine," nor a hierarchical and sacramental reality, but as a locus for ministry. "Ministry, quite ~imply, is what the Church is about. As one conceives minis-try, therefore, so does one conceive Church" (p. 24). "Rather than 'school of doctrine,' therefore, a less ambiguous term of Ignatius' idea of the Church might be 'school of the affections' or 'school of affectivity'" (p. 25). What is the identifying role of the papacy then? Since the Church is to be conceived as the locus of ministry, the pope is conceived as the universal provider for ministry in the Church. "The consensus was., that the pope was the universal pastor with certain prerogatives that made him the ultimate judge in areas where equitable settlement could otherwise not be achieved. He resolved disputes and thereby was the ultimate guarantor of order in the Church. 'Pastor' and 'judge' would be the two best words to describe his function" (p. 28). Was there such a thing as papal magisterium at the time of Ignatius? Not in the sense in which it exists today, according to O'Malley. "The pope is rarely described as 'teacher,' at least as we would be inclined to understand that word today" (p. 29). "They were very far, then, from exercising a teaching office in any regular and positive sense" (p. 29). What was it, then, that led Ignatius to conceive the fourth vow? According to O'Malley, it was mainly his sense of order. This came from his temperament and background, as well as from the contemporary world view that saw hierarchy as the natural order of the universe. "It was inevitable that he would ascribe this same structure to the Church" (p. 31). Was the vow a one-sided promise that the Society be totally at the service of the pope? Not exactly. It was a quidpro quo: "They needed the Holy See as badly as they believed the Holy See needed them . In defending the Holy See. the Jesuits were also defending their own charter to exist" (p. 32). "The relationship between the Jesuits and the pope was mutually advan-tageous" (p. 33). However functional this whole arrangement was, O'Malley concedes that Ignatius did, nevertheless, have a special regard for the Holy See. But one should not read back into his devotion to the Holy See the personalistic fervor that grew up around the person of the Holy Father in the nineteenth century (p. 33). In Part II/. St. Ignatius and the Fourth l,'ow O'Malley argues against the position of two Jesuits, a German and a~ Spaniard, who hold a position contrary to his. He feels they go too far in expanding the scope of the vow. He 522 / Review for Religious, July-August, 1983 grants that "the symbolic character of a vow, as an expression of a religious ideal, should be expansive, but the proper object of a vow must., be clearly localized" (p. 38). He then states again the specific question he is addressing: "Can the pope bind a Jesuit by virtue of his vow to some 'special' defense, say, of Veterum sapientia, or Populorum progressio, or Humanae vitae, or Laborem exer-cens?" (p. 40). His answer is "No." There is no indication that Ignatius or his companions ever considered this as a likelil~ood or possibility (p. 40). He rules out, then, the possibility of the pope comman~ding some specific teaching by reason of the

Issue 27.4 of the Review for Religious, 1968. ; ASSOCIATE EDITORS Everett A. Diederich, S.J. Augustine G. Ellard, S.J. ASSISTANT EDITORS Ralph F. Taylor, S.J. John C. Treloar, S.J. QUESTIONS AND ANSWERS EDITOR Joseph F. Gallen, S.J. Correspondence with the editor, the associate editors, and the assistant editor, as well as books for review, should be sent to l~vmw FOR I~LmmUS; 6~ Humboldt Building; 539 North Grand Boulevard; Saint Louis, Missouri 63xo3. Questions for answering should be sent to Joseph F. Gallen, S.J.; St. Joseph's Church; 3=I Willings Alley; Philadelphia, Pennsylvania ~9m6. + + + REVIEW FOR RELIGIOUS Edited with ecclesiastical approval by faculty members of the School of Divinity of Saint Louis University~ the editorial offices being located at 612 Humboldt Building; 539 North Grand Boulevard; Saint Louis, Missouri 63103. Owned by the Missouri Province Edu-cational Institute. Published bimonthly and copyright © 1968 by REVIEW FOR RELIGIOUS at428 East Preston Street; Bahirnore, Mary-land 21202. Printed in U.S.A. Second class post.age paid at Baltimore, Maryhmd. Single cop~es: $1.00. Subscription U.S.A. and Canada: $5.00 a year, $9.00 for two )'ears; other countries: 55.50 a year, $10.00 for two years. Orders should indicate whether they are for new or renewal subscriptions and should be accompanied by check or money order paya-ble to REVIEW FOR RELIGIOUS in U.S.A. currency only. Pay no money to persons claiming to represent REVIE~,' FOR RELIGIOUS. Change of address requests should include former address. Renewals and new subscriptions, wher~ accom-panied by a remittance, should be sent to REWEW vo~ RELIGIOUS; P. O. Box 671; Baltimore, Maryland 21203. Changes of address, business correspondence, and orders not accompanied by a remittance should be sent to REVIEW ~OR RELIGIOUS ; 428 East Preston Street; Baltimore, Maryland 21202. Manuscripts, editorial cor-respondence, and books for review should be sent to REview ro~ R~LIGIOGS; 612 Humboldt Building; 539 North Grand Boulevard; Saint Louis, Missouri 63103. Questions for answering should be sent to the address of the Questions and Answers editor. JULY 1968 VOLUME 27 NUMBER 4 DAVID T. ASSELIN, s.J. Christian Maturity and Spiritual Discernment My purpose is to situate personal spiritual discernment in the context of faith-growth, that is, Christian matu-rity. From this viewpoint, to educate the faith is less a question of theological instruction than one of guided. spiritual experience. I am thinking of the teleioi of Hebrews 5:14, "the mat~[re who have their faculties trained by experience to discern between good and evil," an excellent summary of the Spirit's work of restoration out of the chaos which resulted from man's original attempt to determine good and evil for himself and on his own. The term could also be translated "the perfect," or, perhaps, "the personally fulfilled." Faith, throughout this discussion, should be under-stood in the sense of Vatican II's Decree on the At~osto-late of the Laity: Only by the light of'faith [the impressive word is "only"] and by meditation on the word of God, can one always and everywhere recognize God, in whom "we live and move and have our being," seek His will in every event, see Christ in all men whether they are close to us or strangers, make correct judgments about the true meaning and value of temporal things, both in themselves and in their relationship to man's final goal. ¯ Ex.cept for meditation on Scripture nothing is said in this text about the means of maturing the faith. The Council simply outlines the content of adult faith. What I should like to explore is an indispensable element in the process of maturation of this content. The truth of the matter is that faith is not primarily a source of answers to our questions but rather our answer to the Lord's question; "Lovest thou me?" In other words, I take faith not as quest for answers (to our in-tellectual problems) nor as a set of answers (to the ques-tions of "others), but as the answer "of the whole person 4, David T. Asselin, S.J., is spiritual di-rector at Regis Col-lege; 3425 Bayview Avenue; Willow-dale, Ontario; Can-ada. VOLUME 27, 1968 581 ÷ ÷ ÷ D. T. Asselin, S.]. REVIEW FOR RELIGIOUS 582 to the Lord inserting His Person and Spirit, and thus articulating Himself as the divine Word, in human life. My general proposition is that at the very heart of growing in faith we find, necessarily, a refinement and increase of the grace of spiritual discernment. Without discernment there is no growth in faith. Spiritual dis-cernment, therefore, is less a question of being intellec-tually clever than of being graced and called by the Lord to grow in knowledge of Him. All things serve the Lord of history; all persons are called to be the vehicles of His creative will; all men willy-nilly serve the God of human history's purposes. Otherwise, they would not be introduced into ongoing incarnational history. However, not everyone, so far, seems to hear the call to know the Lord he se~wes, to know Him as a friend does a friend, as a son his father, a wife her husband. To know Him is the mark of spiritual growth and maturity. Faith-growth is God's work. Man can do no better than collaborate with the divine initiative in his spiritual life. This seems to imply several things. First of all, as the spiritual point of departure, it de-mands an openness to being moved by God. This is the key to obedience as well as to all spiritual encounter. The fundamental Christian attitude, then, is that of a listener, one who is open to divine initiatives whatever they might be. It is radically and essentially a prayer-attitude, one that continues, or ought to continue, be-yond prayer into the apostolate and every other work or experience. The second implication is a need for some continual scrutiny and reflection in regard to the experiences inte-rior to 6neself in prayer and in all life's situations. This self-examination is needed not merely to lay hold of juridically impt.~table faults but more importantly to grow in habitual discrimination and discernment-by-faith of the various, interior experiences and personal spiritual calls--impulses, inclinations, attractions, re-pugnances, assaults--that occur much more frequently than perhaps we either admit or spiritually discern. The third demand is a growing ability to recognize and respond only to those experiences which are dis-cernibly frotn the Lord. Here, in the area of concrete affectivity, are the contacts with the Lord's divine initia-tives guiding the individual person or community. The difference between personal spiritual direction and spir-itual government of a community involves a difference in the mode of spiritual scrutiny and recognition of the divine will in the concrete. Whatever accidental dif-ference may emerge in the mode of reflection on ex-perience, both the community scrutiny and the ifldi- .vidual scrutiny lead ultimately to the possibility of a response which we may call "rightly ordered," a direct response to inner vocation that gives first place to answer-ing the.Lord's question, "Lovest thou me?" In brief, these three requirements---openness to spir-itual experience, reflection on it, and response-ability to it--are basic elements in the growth of personal sensi-tivity to the initiatives of the Lord, or spiritual discern-ment. Whether on the community or individual level, in order to achieve government, spiritual direction, or faith-growth, the cooperation of several is required. The director 'and the directed, the superior and the subject, the spiritual father and his "son,'~ must both be. humbly alert in a collaboration of listening to the Lord's Spirit~ The basic relationship of spiritual direction and govern-ment is a structured team-work of director and directed in discerning the will of the Lord in concrete~ situations. Both, then, must be continually subordinated to the Lord's Spirit and His word as the principal director. The hierarchy of subordination, in the context of spir-itual direction, is that of a human directo]: who by his calling is the servant of a relationship growing between the one directed and the Spirit of the Lord. In a sense, then, the human director takes his stand, spiritually, in the lower, not the higher, place. In this relationship of spiritual direction, destined to serve the Lord's creative work in the individual and in the ~ommunity, the responsibility falls first on the Lord Himself, secondly on the group or the individual' called to Him, and finally on the servant of their relationship, the spiritual director. If there" is any subordination to human direction in responding to God, this sub-ordination must be established by the Lord and guaran-teed. by Him (or by a convenant or pact freely entered into on the part of the subject). Growth in discernment of the action of God's Spirit is, then, the thing which truly matures and estab-lishes in the faith a spiritual person or community. An authentic spiritual community is one which can be described in terms of its real awareness of being moved and directed by the Holy Spirit, on many levels. This awareness is not just found vaguely throughout the com-munity but according to the clearly defined functions of properly subordinated individuals. As we find in the Gospels, to be great in the community° of the Lord is to be the least and servant of all. The work of the one wh~)se responsibility it is to direct others is a work of assisting them, as individuals and as a group, to hear and respond better to the Lord's initiatives in every ,situa-tion. This direction or government is a spiritual thing pre2 ÷ 4, Maturity and ¯ Discernment ~VOLUME 27, 1968 583 ÷ ÷ ÷ D. T. Asselin, S.]. REVIEW FOR RELIGIOUS 584 cisely to the extent that it is collaboration with the Lord's Spirit, the ultimate director and superior. The Lord's indications, leads, initiatives, must be discerned as coming from Him and then followed, if a man is to serve the Lord in a way befitting man, that is by knowing the Lord he serves. There is, then, a need today to respect the importance and centrality of interior, personal, spiritual experience without undue fear of false mysticism or of the folly of the enthusiasts, quietists, alumbrados. Moreover, we must investigate the area of spiritual experience today because the Church is not only inviting ns but requiring us to do so, in the words of one who cries out: "He who has an ear, let him hear what the Spirit says to the churches" (Ap 2:11). The word "maturity" has been aptly defined by the Swiss psychologist, Jean Piaget, who made extensive studies of children in their process of development. Mh-turity, he found, is simply an increase in the capacity to differentiate in a practical manner interior experiences and operations. If we adopt this definition, then the life of faith in a man is mature to the extent that it involves a capacity to reflect upon, understand, discriminate be-tween, and respond to, the inner spiritual stimuli that he experiences within himself. The Lord's Personal Call It might be well here to suggest some relationships between general law or principle on the one hand, and individuated personal experience on the other. To di-vorce the two is to fall into legalism and moralism, or into a kind of situation-ethic. The problem is how to relate these poles. It is true that general law and principle rightly and concretely circumscribe each personal situation. But they do so only to the extent that this situation is common to all men, and not proper to this person as such. I mean that the situations of Peter and of Paul are cor-rectly guided by general principle only insofar as Peter and Paul are men, therefore impersonally considered, not insofar as they are distinguished from each other by name. Peter qua Peter is more than just a man. In this regard permit me to draw attention to the per-fect way of knowing a man, intimately and personally, which is the Lord's way of knowing him, that is, by name. We read in Isaiah 43:1: "Fear not, for I have redeemed you; I have called you by name: you are mine." Or again, in John 10:3: "The sheep hear his voice, and he calls his own sheep by name and leads them forth." Scripture continually reveals the personal and intimate knowledge that the Lord has of each of His creatures: "Before I formed you in the womb I knew you, before you were born I dedicated you, a prophet to the nations I appointed you" (Jer 1:5); "Lord, you have pi:obed me and you know me, you understand my thoughts from afar, with all my ways you are familiar, even~ before a word is on my tongue, behold, O Lord, you know the whole of it, where can I go from your Spirit, from your presence where can I flee" (Ps 138:139). Just as it is clear that the Lord knows and calls each man by name, it is equally clear that man becomes spir-itually mature to the extent that he can recognize and acknowledge who it is that is calling him, responding to . the Lord by name in all things: The days are coming, says the Lord, when I will make a new covenant with the House of Israel and the House of Judah. It will not be like the covenant I made with their fathers the day I took them by the hand to lead them forth from the land of Egypt. For they broke my covenant and I had to show myself their master, says the Lord. But this is the covenant which I will make with the House of Israel after those days, says the Lord. I will place my law within them, and write it upon their hearts; I will be their God, and they shall be my people. No longer will they have need to teach their friends and kinsmen how to know the Lord. All, the least to the greatest, shall know Me, says the Lord, for I will forgive their evil doing and remember their sin no more (Jer 31:31ff.). It seems clear, here and elsewhere in Scripture, that God is establishing with each human person as well as with His community a new spiritual relatiqnship of tremendous value which exceeds the expectations of authentic Chris-tian personalism today. In order to discover the meaning of Peter qua Peter, and of Paul as unique and distinct from Peter, in the context of universal salvation history (which, after all, is the task in which spiritual directors and superiors are, I believe, primarily intended to assist), it is necessary to discover the unique meaning, value, and orientation that is proper to Peter's spiritual situation precisely as distinct from Paul's, before the Lord. By what kind of logic is this sort of knowledge attained? Over and above the universal validity of general principle and law, Peter, as an unrepeatable, unique individual, must be guided by a logic that is other than the logic of general principle and universal law. In other words, there are two kinds of logic. One logic, which .we might call conceptual or proposi-tional, is the basis for reasoning in universally valid terms. The point of departure, the principle or the foun-dation from which the successive insights and conclu-sions proceed according to this logic will be an axiom. It begins therefore with a self-evident proposition. ÷ ÷ ÷ Maturity and Discernment VOLUME 27, 1968 585 D. T. As~elin, REVIEW FOR RELIGIOUS 586 Logic o[ the Concret~ .There is another logic, however, the Jogic of con-crete, unique, and individual events and persons (which, inCidentally, is the w, ay God apprehends things). Here, . the human foundation or first principle will no longer be an axiom but an experience. As the logic of conceptual knowledge is based on axiomatic, propositions, so the logic of concrete knowledge is based on concrete ex-perience. Mature faith-response to the Lord's word can emerge only from personal encounter with Him. I think it is the job of superiors and spiritual directors to point to those authentic experiences whereby the Lord is communicating Himself to individuals and communi-ties, thus guiding their spiritual growth and governing their development as Christian persons. This concret~ knowledge of the Lord and of His ways. can only be had, as the Vatican Council proposes, "by meditation on the word of God." Faith-growth is inseparable from prayer-life. Both are areas of fundamental concern to all who are called not only by the Lord's, "Lovest thou me?" but also by His, "Feed my lambs and sheep." What, therefore, the individual as such ought to de-cide in the area of liberty and private responsibility cannot be fully determined by general principle or law. It is of vital importance, however, that what is decided be determined with spiritual certitude, not merely by guesswork, accident, or whim. This is precisely why reliable, that is, mature, faith-discernment of interior experiences and, events is important. Otherwise, we run a risk of considering these experiences as mere psycho-logical phenomena, avoiding the whole world of con-crete events in function of which spiritual discernment and maturity can take place. Rather, we must approach the world of private and group e~perience as filled with the glorious presence (shekinah) of the Lord, the indications of His will and concrete providence, and perhaps .the presence of an adverse spirit. Hence, it is only a faith-awareness and dis-cernment of these events which can lead to an under-standing of the individual or community relationship to the Lord, an estimation of their spiritual maturity, and a reliable ifi~rease in their personal freedom and re- + sponsibility. + No concrete choice can be well ordered in the faith + unless it coincides with the determination~ of the Lord 'of all human history. To be aware of these things in the concrete is the only way for a man to be "with it" spir-itually, or "where the action is." To be with the Lord of history, who revealed Himself as being so continually and intimately with us, we must be in personal corn- munication with Him in all things. Therefore, the particular experience that functions as a self-evident first principle for the logic of concrete individual knowl-edge is nothing short of a real experience of the Lord communicating Himself and uttering His invitation and call directly to a pers9n for his u.nique situation, Growth in discernment presupposes several elements. There must be, first of all, inner experience; second,. repeated reflection, on this experience; third, a dis-crimination between various experiences, not from the pbint of view of mere natural causalities (psychological or otherwise), but from that of personal faith in the Lord of concrete history; fourth, an evaluation of these interior experiences from this faith-standpoint; finally, the ca-pacity to receive and obey those movements which are discernibly from the Lord, or.at least clearly not inspired by an adverse spirit. This is the only way to be with the Lord, and where His action is, in reality. Only thus can a man truly grow as a mature person and find. fulfillment. He must find his own personal relationship with the Creator and Lord of all things, and place himself at His service unre-servedly. Experience, then, of encounter and contact with .the Lord, of listening to and of being guided by Him di-rectly, must lie within the capacities of ordinary Chris-tian faith-maturity. Otherwise, how could an adult Chris-tian enjoy an authentic spiritual calling? The only way a man can be divinely called to a personal vocation is "bY name," which means by a unique and personal en-counter with tbe Lord in terms of incommunicable inner experience. Surely our adult Christians, in the light of Vatican II, are not merely destined to serve the Lord, but intimately to know the Lord they serve. Surely their service must flow from a personal.knowledge of Him, a concrete knowledge which cannot be grasped from the-ology or from psychology or even from the mere absence of "impediments to vocation," but from personal ex-perience and prayer. There is question here of something mystical, at least on an elementary level, in the ordinary faith-growth of a Christian--something entailing immediate conscious con-tact with the person of the Lord. Hence, we confront today a mysticism that is to be recognized and fostered within the ordinary providence of God's grace for anyone called to know Him. This kind of knowledge is what specifies the relationship between. God and His people, God and the individual, in the whole Judaeo-Christian history of vocation. I submit that today the discernmentof spirits, as it is called, is the most relevant focal, point in our spiritual ÷ Maturity and Discernment VOLUME 27, 1968 587 ÷ ÷ D. T. Asselin, S.]. REVIEW FOR RELIGIOUS heritage, because it is the concrete., logic of personal spiritual knowledge of las cosas internas, the "interior things," the life of inner spiritual experience. Only a refined spiritual discernment will guide a man to mature self-possession, freeing him from inner disorder in his choosing so that he may enjoy a growing, divine en-counter of faith in all circumstances. In this way, his faith-awareness will envelop, enlighten, guide everything else in his life, so that he will not be able to love any-thing ~r anyone save "in the Lord." It is only within this world of each man's personal experience that his faith-response can be given to the evocative word of the Lord. " Today.in this age of personalism, of self-discovery, of fulfillment, of communication and dialogue, there is a dyifig interest, in any gospel that might limit itself to spiriyual absolutes and generalities, to moralism or trite devotionalism, just as there is a reaction against the spiritual anonymity of the" "lonely crowd" and. the impersonality of the "organization man" in our "secular city.:' Such-labels indicate' the personal alienation that threatens urbanized man today. We all know the reac-tion formation which arises against this situation, offering a purely secular salvation in terms of this-worldly ful-fillment of man's four basic desires: his desire for security, affection, variety, and esteem. Man's real salvation today, however, according to our Christian world-view based on the 'new covenant announced in Jeremiah 31, 31 ft., entails being radicallygraced by God in such a way that the divine presence and will can be known and hcknowl- ' edged personally by each man. Confronted exclusively with general principles and laws, or the enunciation of general truths based upon them which do not focus on each man as a unique per-son but necessarily treat him merely as another instance of numerically multipliable human nature undistin-guished by any name, modern man will remain deaf to ¯ his true personal call to greatness, spiritually immature. If the Christian logic of concrete personal vocation is ignored today, there is a growing danger that tomorrow both Peter and Paul will search for their identity out, side the authentic Christian view of things., perhaps against it. It is only through the gradual and inevitably painful education of a man's faith-view of concrete particulars, that is, the education of his capacity spiritually to dis-cern concrete reality within himself or others, that he can be entrusted with the responsibility of personally determining the steps and measures which bear on his own salvation or that of others. ~ We are far from endorsing, therefore, an undiscerning confidence and blind acceptance of everything that a man spontaneously is inclined to think best. According to the view of some, everything is acceptable or good which inwardly attracts or moves a man, as long as it is not a clear inclination to sin. As a matter of fact, if it were all that easy it would hardly be worth discussing. Spiritual responsibility is insured only by an authentic growth of the capacity to discern the personal word and will of Christ for onself or for another. This merely re-affirms the central Christian position which is one of lis-tening to and following the word of God addressed to man: "Blessed is hewho hears the word of God and keeps it"; or again: "My mother and brothers and sisters are those who hear the word of God and keep it." To some degree or other all of us have this problem of faith-maturity. Therefore, we must consider maturity not as a terminal achievement but rather as maturation, a continuum of emerging awareness of interior en-counter and personal vocation initiated by the Lord. All this applies to community experience as well as to that of the individual, and it includes in its ambit the beginner as well as the teleios in the sense of Hebrews 5:14, "the one who has faculties trained by experience to discern good from evil." This points to faith-guided discernment as the cor-rection of Adam's fault who attempted, :according to Genesis 3, on his own and independently of the Lord's personal indication, to "eht of the fruit of the tree of. the knowledge of good and evil," that is, to discern for himself independently of God what was good and evil in the concrete. Hence any education in the discernment of right from wrong must emerge from the radical faith-position of one who is a listener to the Lord: "All that is not of faith is sin" (Rom 14:23). Structure and Individuation We are always confronted with the necessity of ad-mitting the young into formation structures in such a way as to allow for varying degrees of spiritual maturity already achieved and to foster further personal growth in the knowledge of God's will and love by discernment. Moreover, at the beginning of the process of formation there are two factors polarized, which, I feel, need to undergo considerable change in their basic relationship .by the end of that formative process. We can label those two factors "structure" and "in-dividuation." Structure, here, means a generally pre-dictable behavior pattern within which the individual and the group are directed to maturity in their en-counter with the Lord. For beginners there is need of a ÷ ÷ ÷ Maturity and Discernment. ,~.~ VOLUME 27~ 1968" 589 ÷ ÷ ÷ D. T. Asselin~ REVIEW FOR RELIGIOUS ~90 meaningful and reasonable overall structure in which the young candidates are .introduced to spiritual re-sponsibility. This structure will be more extensive and more detailed in virtue of the greater need for assistance and protection required in the period of initial growth. By individuation, in the context of formation, I mean everything that falls under the general heading of per-sonal admonition, directive, prescription, correction, or guidance. It is my general i~npression that we have not been afflicted so'much with overstructure in formation (we have had much structure but I think much is needed to ¯ .begin the process of faith-growth) as with a kind of rev-erence for this structure which tends to find maturity in terms of structural function and hence to preserve initial structures unchanged throughout religious life. ¯ I also believe we have been afflicted with an anxious protection and maintenance of this structure by over-stricture, so that the individual has been given to feel that the structure is an absolute value and that his least exterior failure or fault will be judged as maximal when, in fact, it might be objectively and spiritually minimal. A process of destructuring must occur. But, more im-portantly, we ought to begin formation with complete gentleness, patience, and the allowance for personal uniqueness, in the application of strictures within the required structure. With structure and individuation polarized in this way at the point of departure of formation, let me. degcribe the general evolution .which hopefully might occur with respect to the relationship between structure and individuation over the years, By its end a period of formation ought to reveal much less structure (because we' can presume that with discernment the spiritual adult has become more personally aware of his Lord and has achieved a more refined sensitivity to the promptings of the Holy Spirit) and much more stricture (because he has grown in spiritual sensitivity, in his capacity for self-direction, for discerning the Lord in all things by faith and love, and is consequently more accountable, that is, responsible, for these things). No community ought to aim at being completely un-structured or informal as long as men are mortal and original sin still, affects their motivation, decisions, and efforts. But I believe much failure in formation is due to the initial overemphasis of both stricture and struc-ture, producing a reaction against¯ both. We often end up with serious:difficulties not so much with the young as the old and religiously "formed," who, when it is safe to throw off structures, will no longer listen to stric-ture either. This, of course, reveals that their formation left them spiritually immature. How difficult it is at times to tell a man who has been~ twenty-five years in religious life what to do or not to do. It is not easy, if he is obstinate. It is not easy if he feels: "Now that I have gone through that formation bit, you don't push me around." I think a lot of our scandal emerges precisely when the process of destructuring takes place reveali.ng little faith-education or spiritual maturity to fill up the vac-uum created by ~his process. It shows that no growth in spiritual responsibility has.supplanted the firmness of protective structures. By the end of our periods of formation, when the col-lective factors have been diminished on the level of structure, there ought to emerge a deeper spiritual rela-tionship with the superior, confessor, personal director, on the individual level, that is, on the level of concrete prescription, spiritual direction, and discernment. I feel that little faults in mature persons are much more serf-otis than little faults in beginners. Perhaps we ought to increase the importance of private direction for the ma-ture, not only in the sense of reprehension and correction of faults, but also of more tailored discernment of the will of the Lord. Existentially, this continuum of for-mation ought to be a movement, from external law to the interior law of love. , St. Paul had insight int~ such freedom. He claims that we are freed by learning to love like Christ. He does not mean by freedom that we are no longer bound by ex-ternal law, but rather that we are no longer driven, cap-tured, or urged by anything except by divine love: "Caritas Christi urget nos." To the degree that mature Christian love existentially directs a man's choices, his need for external law and direction is lessened. Only.by the "strength of the Lord's personal initiati~ces of love in his regar~l wi!l he be stimulated to respond to the Lord's word calling him to share responsibility for his own salvation and that of others. This call in its fullness is identical with the vocation to enter the paschal mystery of the Lord's suffering service, death, and resurrection. Hence, we can say with Vatican II that it is "only by faith and by meditation on the word of God" that we can find God's will in anything, discover Christ in our fellow man, or evaluate temporal things in their true light, that is, in the light of salvation history into which all things have happily been assumed by the risen Lord. There is no possibility of mature faith-growth unless, between the beginning and the end of its spectrum, there is inserted personal, incommunicable experience of en-trance into the mystery of Christ's dying and rising. The problem today is a growing tendency to skip the + + + Maturity and Discernment" VOLUME 27, '1968 591 ÷ ÷ ÷ D. T. Asselin, SJ. REVIEW FOR RELIGIOUS 592 passion and death in an attempt to establish the Resur-rection. We need more than ever a spiritual awareness of the contemporary dimensions of the passion and death, such as you find in St. Paul who identifies the mystery of Christ's nekrosis with his own experiences of suffering, persecution, and rejection in the apostolate and. ministry . of the word. The word "mystery" in this context means a human experience of the Word made flesh such as we imply when we speak of the "mysteries" of the rosary Or when we contemplate the "mysteries of the public life of Jesus." The definitive mystery of the Word made ttesh is His redemptive experience of dying and rising, which is the matrix of all Christian formation and maturity. Growth and formation involve the development of a conscious love relationship with the Lord. Lovers are those who share intimately each other's experiences of joy and suffering and know by experience the depth and the breadth and the mystery of the unique other. The Lord has this kind of knowledge of us--a knowledge which can become the friendship of .mutual love only if we dwell also in this kind of knowledge of Him. Therefore, our entrance into His mystery of passion and death implies, in the first place, a growth in our aware-ness of His complete entrance into our mystery, His complete appropriation of our personhood and life ex-perience. Neither this awareness nor the experience of entry into His mystery are vague abstractions. His definitive entrance into our present life was by a very real dying and rising. It is this experience of His that has become the key to our faith-awareness of Him. Thus, His suffer-ing, dying, rising, unfold anew in our life experience because of our intimate, mutual involvement with Him, revealed by faith. Conclusion The real spiritual theology of action, of renewal, and of labor (including the labors of the apostolate and min, istry of the word), centers on this contemporary sharing in Christ's redemptive death and resurrection. You will find this everywhere in St. Paul, for instance in I Corin-thians 1:3 ft. and 4:7 ff: "The sufferings of Christ abound in us, the consolation in you"; or again: "We are con-tinually carrying about in our bodies the dying state of Jesus so that the living state of Jesus may be manifest in our bodies too." So, too, Paul speaks of the personal mandate through Christian baptism of entering into the mystery of Christ's death and resurrection, which implies finding the dimensions of His mystery as it is realized concretely in one's own. This Will involve a personal sharing of the emptying-out or kenosis of Christ, an experience of hu-man b~irrenness, agony, and dereliction out of which alone can emerge the marvelous truthfulness of the Lord rising in our personal world, today. I do not think this is going to be appreciated if it is merely described, as I do here. It is something that must be learned from experience under the guidance of that kind of spiritual discernment that calls a thing by its right name, as it is occurring in a man's experience. No natural terms or categories are sufficient, to capture the meaning of this experience of.entry into the mystery of Christ that is ours. Hence, the language of faith is the principal language to be used in spiritual direction and discernment. Nobody can accomplish for me this work of collabora-tion with Christ to which I am personally called. With-out personal inner encounter I have knowledge only of a kind of "unknown God," which really is no knowl-edge at all; and the danger of not knowing God is of be-coming adokimos, someone of an undiscerning mind, who knows created reality by experience without dis-cerning the Lord and Creator. This was the failure of the pagans according to Romans 1:18 ft., where Paul degcribes their decline through various stages of degrada-tion because they were unable to discern the will and love of the Lord of all creation. The human conversation with God was broken off in the garden of Eden, not because God stopped speaking to man but because man stopped listening to God. All sacred history recounts the restoration not only in the individual but in the city of man of the ability to listen to the word olz God articulated in the contemporary events and realities of each successive age, as in a con-tinuing kaleidoscope of the Lord's presence articulated in the eternal '~today" of man's relationship to his Lord. The builders of the tower of Babel were dispersed by God because they attempted to build the city on their own, without His initiative, His word. Abraham, in the next chapter, is the one in whom the listening to God's word historically begins to be restored. Eventually, the city image of Babel in Chapter 11 of Genesis, the city which is almost a bad word in theearly parts of Scrip-ture, becomes the very end-time symbol of the awareness of God's intimate presence and conversation in Apoc-alypse 21, where the new city created by God, the new Jerusalem, needs neither temple nor source of light other than God Himself and his Son the Lamb. Eventually, the Lord who is Father and the Lamb will themselves be both temple-of worship and source of light for the city of man. This symbol marks the terminal point of + + + Maturity and Discernment VOLUME "27, 1968 593 + ÷ ÷ D. T.'Asselin, REVIE~FOR RELIGIOUS community salvation. If you read Apocalypse 21, you will find that the individual relationship to the Lord emerges as perfect along with the destructured com-munity relationship to the Lord: "He who overcomes shall possess these things, and I will be his God, and he shall be my son" (Ap 21:7). There is no opposition, then, between the community-growth and individual fulfillment. We reach full person-hood in the community of the Lord's people by sharing an awareness of God's personal presence and glory. We celebrate this in our daily Eucharist. We announce these Christian facts of life and we promote them, there. We increase and grow in our realization of them by listening privately and together to the word of God, and together and in private responding wholeheartedly. In conclusion I should like to indicate a fundamental criterion by which the authenticity of faith-growth and spiritual discernment must. always be measured. The fundamental attitude of the believer is of one who lis-tens. It is to the Lord's utterances that he gives ear. In as many different ways and on as many varied levels as the listener can discern the word and will of the Lord mani-fested to ,him, he must respond with all the Pauline "obedience of faith." Obedience always implies an attitude of listening, signified by the Latin ob-audire and Greek hupo-akouo. It is the attitude of receptivity, passivity, and poverty of one who is always in need, radically dependent, con-scious of his creaturehood. Freedom, faith-growth, and spiritual maturity must always begin with fundamental obedience to the Lord's laws, directives, and providence for the individual and the community. The evolution of faith to spiritual adulthood is measured not by neglecting or escaping these basic divine dispositions so as to be no longer bound by them, but rather by transcending external laws and prescriptions so as to be bonnd more deeply and intimately by the greater demands of an internal law uttered in the heart. One is always bound by general law and principle and by external authority legitimately exercised, but one can transcend this dimension as the motive of response to the Lord to the degree that one can discern and obey the internal law of love imprinted in the heart by the Spirit, establishing the new covenant announced by Jeremiah 31:31 ft. Bound by external law and authority, our faith-growth consists in being moved by the internal: "Caritas Christi urget nosl" No internal discernment of the Lord's will and vocation is valid if it disobeys or degtroys the Lord's external dispositions exercised by legitimate auo thority and institution. There is only one Spirit breath-ing on many levels where and how He wills. The authentic maturity of faith by spiritual discern-anent will manifest itself in a fourfold reconciliation of man, matching the fourfold human conflict introduced by man's primitive disobedience: a reconciliation (1) with the Lord in a Spirit of prayerful sonship crying "Abba," (2) within oneself by the peace that replaces the shame of guilt, (3) with one's neighbor by the love that replaces anger and fear, (4) and with ktisis or physical creation by a resurrection. ÷ ÷ ÷ Maturity and Discernment VOLUME 27, 1968 ". . 595 BERNARD LEE, S~M. The Spring Wants to Come: A Study in Community ÷ ÷ ÷ Bernard Lee, S.M., is on the fac-ulty of St. Mary's High School; 4701 South Grand Boule-vard; St. Louis, Mis-souri 6311 I. REVIEW FOR RELIGIOUS 596 Introduction I had originally intended to cast these introductory remarks into footnotes in very brief form. But a discus-sion and very helpful critique with members of my communi.ty suggested the importance of beginning with two observations that appear necessary for keeping the discussion in the" right context. The first point is this: what the article is not is a comparison between art and community life in which certain aesthetic principles are analogically applied to community. Beauty is a transcendental, and it is a real characteristic-of all that is. There are degrees of beauty and kinds of beauty. It can be recognized and experi-enced. Like many of the practical items we use and need, community is a practical response to a need: psychologi-cal needs stemming from our social nature, pragmatic needs for coping with the world around us. But over and above this, both the practical items and the practical community are capable of being works of art, pieces of beauty, as well. The application of asesthetic principles to community life is, therefore, a direct application of principles that are, in the philosophical sense, proper to it. This second introductory remark might seem a bit academic for the discussion that follows. But it has to do with basic presuppositions that govern the thought of the article. The characterization of beauty that I use is based very much upon the thgught of Alfred North Whitehead, the whole of his thought, but in particular his treatment of beauty in Adventure of Ideas. What is presumed is a world of reality whose nature is to be in process. Process is at the heart of the way things are. Process is reality. And an important qualifidation of this process is that it is evolutionary; it is directed to the creation of higher: forms and modes of existence. In Aristotelian thought the possibility of changing neces-sarily implies imperfection: "All change is by its nature an undoing" (Physics, IV, 222b). But in process philos-ophy, change is actually constitutive of reality. Becoming is no longer inferior to being. This obviously affects a philosophy of beauty--and therefore a philosophy of community--because process will be constitutive of beauty as well as of being. This is not the place to attempt a further characteri-zation of process philosophy. May I instead retommend the brief but superb introduction Charles Hartshorne wrote for Browning's Philosophers of Process, and the excellent second part of Eulalio Baltazar's Teilhard and the Supernatural which treats in more detail "The Phi-losophy of Process." The implications of all ttiis for theology and spirituality are immense--so immense that it almost seems ludicrous to toss off the observation so casually. I would like to conclude these introductory re-marks with some lines from Rilke: What keeps you from projecting His birth into times That are in the process of becoming, And living your life Like a painful and beautiful day In the history of a great gestation? For do you not see How everything that happens Keeps on being a beginning Since beginning is in itself Always so beautiful?. These very days Of your transition Are perhaps the time When everything in you Is working at him. And think that the least We can do is to make His becoming Not more difficult for Him Than theearth ¯ Makes its for the Spring When it wants to come. --Rainer Maria Rilke Community The history of humanity is the history of an evolution towards a more finely wrought community. The evolu-tion is not unmarked by failures, neither in the past nor now. But progress has been steady. And higher com-munity has normally been achieved when the demands 4, 4, ÷ Community VOLUME 27, 597 ÷ ÷ Bernar~ I=~ $.M. REVIEW FOR RELIGIOUS 598 of new social conditions have been responded to crea-tively. Today is a day of new demands, and we are on the verge of higher community if we can bring to those demands an adequately creative response. The movement towards the perfection of community has always been a part of human history, but a new inner urgency is communicated to the movement in Christ who calls men to brotherhood in God's love: "This solidarity must be constantly increased until that day on which it will be brought to perfection. Then, saved by grace, men will offer flawless glory to God as a family beloved of God and of Christ their brother" (gaudium et spes, § 32). In this discussion we would like to deal with the dynamics of building community. And here dynamics must bear the full weight of its meaning; for the evolutionary nature of community among men neces-sarily implies movement and change, trial and error, mutual tensions and continual interactions. The para-dox is that these factors are not manifestations of rest-lessness and caprice, but are the only basis for in-tensified solidarity. There are many valid points of departure for a dis-cussion of community. Our point of departure Will be aesthetic. It is peculiar to man, of all earth's creatures, to recognize beauty, to be moved and exhilarated by it. Because the quest for beauty and the response to it are both deeply human and deeply humanizing, we ought to be conscious of the beauty of community life that we work towards. We must even make that beauty a conscious aim--for it goes way beyond simply making community through the common task of meeting practi-cal exigencies; it calls us to create community. Throughout this discussion we will be thinking es-pecially of "community" in religious life. But the prin-ciples should be valid and operative within any social structure. The plan of this discussion is as follows. We will first talk about beauty and the degrees of harmony that mark it (and also that mark community life). Then we will try to show how greater intensity is possible in beauty (and how this is related to the perfection of community life). Then, from the psychological point of view of man's enjoyment of beauty, we will discuss the "move-ment" that is demanded by human appreciation of beauty (and the "movement" that is demanded for a constant human satisfaction with community life). I can recall having been asked for a reaction to some piece of architecture or other, and having replied that while I didn't really think it was great, it was at least pleasing and didn't jar. That something "isn't jarring" is an acknowledgement of at least a minor form of beauty, an absence of elements that would disturb the harmony. There are many elements in an art work (color in painting, rhythm, tone, and harmony in music) that might be independently quite pleasing, but which to-gether in certain combinations inhibit beauty. It is pos-sible to juxtapose two brilliant colors so that when they are together the b,rillance of neither comes through fully, though alone each would be striking. In this case there is a mutual inhibition that keeps either color from rising to the strength proper to it. It is likewise possible in music to counter two rhythms ~o each other in suchwise that neither is discernible; of course, a counterplay of two rhythms might well put each of the rhythms in bolder relief and make them easier to ap-preciate. In the first case, the mutual incompatibility of two rhythms is not only inhibitive of beauty, the two elements are actually destructive of each other. A minor form of beauty, oi: pleasingness, then, consists in the absence of elements that are either destructive of one another, or that keep each other from rising to the strength proper to each. This same aesthetique applies to community. When the fact of community is the result of the juxtaposition. of certain individuals within the same house, and not much more than that, the minor form of beauty just described.is probably the limit of communitarianbeauty available. There is a certain smoothness and harmony that results from not having personalities that are to-tally incompatible, and from having personalities that are enough alike (or have been made so by the repres-sion of differences) that they do not inhibit each other member from "being himself." The walls of a living room may be painted a 'very pleasing color and may provide quite a satis[actory experience. But if the walls are done in several colors, and if furnishings are chosen which blend and con-trast, much attention has to be given to composition. Two colors which cannot be tolerated next to each other might, in composition with a third and fourth color, give a heightened aesthetic experience not possible with the minor beauty of the one-color room. For this height-ened aesthetic experience derived from a contrast of contents, composition becomes increasingly important. For each element must stand in relation to every other element as well as to the whole. This is the only con-dition under which different elements can, by virtue of their very differences, not simply coexist juxtaposed, but become a truly powerful experience together. And there is a corollary to this. Not only does the individual element help heighten the aesthetic value of the compo- + + ÷ Community VOLUME 27, ~.968 ,599 + 4. 4. Bernard Lee, $.M. REVIEW FOR RELIGIOUS sition as a whole, but the whole itself ~s a setting for the individual element enhances the individual element. The whole uses and profits from that which is most unique in the individual element. It is what is different about this individual element that heightens the effect" of good composition. But that difference only becomes valuable and desirable in this setting of effective con-trast. Alone it is. well, just different. Again, ~his aesthefique applies to community living. A more intense community experience is possible through effective contrasts of personalities. This can only be a reality if ther6 is a community consciousness directed toward the creation of such a "composition." A minor form of beauty attained simply through the absence of jarring elements does not put upon "relationship" the premium it has in the heightened aesthetic experience towards which we work. "Relationship" is the basis of composition, and it requires conscious and deliberate effort to bring it off. By conscious effort we cannot mean a belabored preoccupation with improving or building interpersonal bonds--that is almost doomed to failure by the artificiality that would destroy what can only be fully natural, or else not be at all. But it does mean being quite conscious of the fact that differ-ences between us are the seed of greater community beauty. It does mean consciously and openly and hon-estly dealing with differences rather than shu~ing them under the carpet in favor of a minor and easier harmony. It is from the very desirable (and often painful) per-sonal confrontations in view of differences that such consciousness occasions interpersonal relationships really happening, and "composition" really occurring. And be-cause we are human beings, something happens in the composition of good community that does not happen in the'composition of good art: we individual elements have to stretch ourselves intellectually, socially, emo-tionally, psychologically, to contain the contrasts of our community. But what grow.th! And growing pains too. Only a community like this can address itself to the yearning of the contemporary man who wants to be where the personal identity he has worked so hard foI is 'appreciated and desired. He wants to be part of a community that challenges him to become and, in be-coming, to be his unique self. Only an aesthetique of striving for great communitarian beauty can provide for a whole that frames rather than swallows individuality. A beautiful nature scene which is exciting on a 16mm screen might well be overwhelming on the Cinerama screen. This introduces a new consideration into our discussion of beauty. There is something about the hu-man spirit, perhaps allied to the appetite for tran- scendence, that makes it reach out for what is grand. "A man's reach must exceed his grasp, else what's a heaven for?" Traditionally, being big-souled is being virtuous: magnanimity. In our aesthetic satisfaction there is a certain proper kind of intensity just in comparative magnitude. Nor is this to devalue the beauty of small delicate things--there are beautiful things that would suffer violence in enlargement. Yet it does remain true that sheer magnitude awakens the human spirit and issues a call to it to be likewise grand. This is as true of the aesthetic exlSerience as of other realms of our. ex-perience. Let us again apply our aesthetique to community life. Perhaps we should begin with the acknowledgement that there is a kind of intensity in the relationship between two friends that cannot be enlarged to a whole com-munity- this would be a naive aim. Yet on the other hand, there is a magnificence in the spirited unity of a large community that is an inspiration to behold, and that is an even greater inspiration to be part of. There is a strength and a power in such a unity. Of course, in speakirig of comparative magnitude as adding strength to beauty, we mean not sheer size alone, but one that is marked by the aesthetic qualities we dis-cussed already. The final point in our discussion of the qualities of aesthetic perfection has to do with variety of detail. Variety of detail can be worked at in many ways. The baroque and rococo are not our ways. But variety is im-portant even in an age that wants its architecture to have a naked beauty often drawn from nothing more or less than the unadorned structural elements. Variety of detail, then, is not extravagance. It is variation and contrast that, from a negative point of v.iew, prevents monotony and boredom; and, from a positive point of view, adds interest and excitement. This aesthetic qual-ity is somewhat akin to the previous one we spoke of. There is a grandeur in variety of detail. Mere variety is not the point; the variety must be well composed so that the contrast is effective. But all else being equal, variety of detail does add an aesthetic perfection. And, of course, variety exacts a keener attention to insure such an ef-fective composition. It doesn't just happen. Effective unity does not just happen in a community marked by a great variety of temperaments and per-sonalities. It can only be brought about by careful and patient care. Again, that must be conscious effort. It cannot happen unless a community has decided that it wills to work for a greater degree of communitarian beauty and then has begun the communitarian creativity which alone can bring it off. + ÷ ÷ Community ¯ VOLUME 27, 1968 601 Bernard Lee, $.M. REVIEW FOR RELIGIOUS 602 At this point something should be said about discord and disharmony, about their positive worth and de-sirability, or rather, about the circumstances in which they are desirable. Effective contrast of different elements makes possible a higher form of beauty. It is discord which makes known the fact that different elements are present which have not been unified in effective contrast. It is dis-cord, then, that points a finger to the spot where at-tention is needed, where effective relating is needed, to incorporate these different elements into a community which will be richer for having taken them unto its own. Even if the minor forms of communitarian beauty have been attained quite well, it is probably humanly im-possible to move to a higher form based on effective contrast without experiencing discord. The discord must be expected. It must be welcomed as the herald of something better to come if it can be dealt with openly and sincerely. And it must not linger to haunt the new unity when it is born. In music the transition from a single tone into a harmony might well--and often does--pass through an intermedi~i(e disharmony. That disharmony often serves to heighten the experience of a ricli harmony which it (even in its split second existence) teased us into yearn-ing for. The application to many of the disharmonies of community life is obvious enough to need no com-mentary. Thus far we have discussed, from a somewhat philo-sophical point of view, the qualities of what is beauti-ful, the qualities which occasion the aesthetic experience for the human spirit. We would like to turn now to the human spirit~ and from that point of view discuss one further factor of prime i.importance in'our experience of beauty. So let us speak of the human spirit. There is a certain restlessness that makes it tire'of repetition. Even if it ha~ accommodated itself to the ease of repetition, it is un-likely that much of the deeper yearning of the human spirit can thus be satisfied. It can at best be anaesthe-tized. Clumsily but accurately rendered, the word "an-aesthetized" means unbeautied, deadened to the aes-thetic. Even beauty can anaesthetize when it is endlessly repeated in the same form. "Perfection will not bear the tedium of indefinite repetition" (Whitehead). To sus-tain the ardor of aesthetic enjoyment requires a con-stant' search for new perfection. Sometimes the new perfection need not even be a higher one, only an equal perfection. The new experience keeps the spirit aes-thetically intent, alive, and active. Change for the sake of change is capricious. But change, even when the practical situation does not de-mand it, even when the new thing is not an improve-ment, may still be quite desirable if it can sustain the intensity of our aesthetic experience of communitarian beauty. We must emphasize again that conscious recog-nition of striving for communitarian beauty as it has been described is a necessary context for welcoming change and movement and variation. Outside of this context, the change that is not pragmatically necessary is indeed obnoxious. If a com.munity has opted to strive for higher forms o[ beauty in its life together, the element of change needs attention; but to some extent it will take care of itself. The texture of a community changes with every personnel change. The addition or subtraction 6f even one member is bound to affect the quality of a com-munity that has determined its "composition" in view of each unique individual member, ff one member o~ a community has grown and been enriched through per-sonal, experience, the community grows too and accom-modates itself to the new experience within it. In this way each community should have a personality of its own, a beauty of its own that is particular to this com-munity because it is composed of these unique, indi-vidual persons. To the extent that communities have not achieved a beauty characteristic of each, one com-munity will look quite the same as any other. And per-haps we should be reminded here by Bishop Robinson that God is as much in the rapids as in the rocks. Nor is all of this discussion without import for that celebration of community which is the Eucharist. We h~ve probably all reflected how daily repetition of Mass ~can weaken the quality of our experience of it. I think we salve the situation too unctuously by countering that the eye of faith sees behind any possible tedium in the daily repetition. Mass is not simply the presence of God through the signs of bread and wine; the full symbol is the community that is gathered there to further in-tensify its unity in the breaking of one bread and the sharing of a Common cup. Because each community is-- or should be--unique, it must vitalize its celebration of the Eucharist by finding ways of expressing its unique-ness (and thus its beauty) in Mass, for this is how the community offers to God what is most beautiful to Him. The dynamic interaction of individuals in community is constantly modifying the texture of community, be it ever so little. There is, then, the challenge always to find new ways of offering God the new beauties that come to be in our midst, the new Beauties that ARE our Midst. ÷ ÷ ÷ ~,ommunity VOLUME 27, 1968 603 JOHN COWBURN, S.J. The Analogy of Religious Authority and Obedience ÷ ÷ ÷ John Cowburn, s.J., is a faculty member at Loyola College; Watsonia, Victoria S087; Aus-tralia. REVIEW FOR RELIGIOUS In discussions of authority it is sometimes assumed, I think, that the authority of a father over his children is the first experienced and universally understood form of authority, and that all other forms of authority are ultimately analogous to it. On the basis of these as-sumptions, then, other forms of authority are explained by comparing them with this primordial form: God's authority over us is explained as being that of a father; the pope is called the Holy Father, bishops are told to be like fathers to their priests and people, pastors like fathers to their parishioners, and religious superiors like fathers and mothers to their subjects; and secular rulers, too, are thought to be like fathers to their subjects. On the other hand, it has been maintained that every form of authority is completely sui generis, so that argu-ments a pari from one form to another are never valid; or that, whatever may be said about secular forms of authority, at any rate the kinds of authority found in the Church are not analogous to natural forms, so that it is not really enlightening to compare them with these. Since, however, theology continually presupposes that analogy is possible and that one can argue by means of it, and since the. gospel has always been preached with the aid of analogies, it is surely reasonable to suppose that analogy can be used in discussions of authority. And if this is agreed on, perhap~ it can also be agreed that the family is the fundamental human society, that all forms of authority are ultimately analogous to forms of au-, thority found in the family, and that reflection on au-thority and obedience as they are exercised there can be helpful for an understanding of the nature of religious authority (not to mention other forms) and of the way in which it ought to be exercised. What I wish to question, however, is that this means that all authority, including that of the religious superior, is analogous to that of a father over his children--but I anticipate. Authority in the Family A family, surely, should not be seen simply as a group of people one of whom has authority over all the others. Rather, it should' be seen as constituted by two different relationships, or kinds of relationship: there is the re-lationship which binds the husband and wife to each other, and there are the relationships which bind the parents to the children and the children to the parents. Both these relationships involve authority on one side, and the.~recognition of that authority, or obedience, on the other: a husband is the head of the couple formed by his wife and himself, and she promises to love, honor and obey him; and of course parents have authority over their children, who owe them obedience. However, I suggest that we find here two distinct kinds of au-thority and obedience, and that reflection quickly shows that there are radical differences between them.1 Firstly, children do not choose to enter a family and they do not choose their parents, but a woman chooses. to marry and to become the wife of this man rather than of any other. The authority of parents over their chil-dren, then, is not given to them by the children, whereas a husband obtains authority over his wife when she freely gives it to him. The facts, that a woman cannot marry a man without giving him authority over her and that the authority once given may not arbitrarily be taken back do not affect the contention that one of the relationships is constituted by the free consent of both parties and the other is not. Secondly, one relationship is essentially between two adults, whereas the other is essentially between adults and children. If this were not obvious already, it could be shown by stating that a woman cannot marry until she is capable of making freely an important decision that will affect her whole life, that is, until she is no longer a child. Thirdly, in a normal family the parents are superior to their children in knowledge, understanding, wisdom, ¯ common sense, fortitude, and almost every other respect, and the lack of these qualities in children is the reason why they are subject to their parents in the way they are. In a normal family, however, the husband and wife are much more nearly equal in human qualities than par-x I have made this contention in The Person and Love (New York: Alba House, 1968), p. 157. (The English edition, published in London by Geoffrey Chapman, is called Love and the Person.) + + + Authority and Obedience VOLUME 27, 1968 605 ÷ ÷ 1ohn Cowburn, $.]. REVIEW FOR RELIGIOUS 60g ents and children are; indeed, if there is very great in-equality a true marriage is virtually impossible. And if in a normal family the husband is usually somewhat older than his wife and in some respects superior to her, this is not the reason why he has authority over her, as is shown by the wives who are actually superior to their husbands in intelligence and other human qualities and who nevertheless give them obedience. That is, if one asks in general why children are always under someone's dominion the answer is that they are incapable of being left in charge of themselves. If, however, one asks why most women are under the dominion of husbands, the answer is not that. It is, one supposes, that for the unity of a couple it is necessary that one partner be the leader and that the other--who, if she were living alone, would be quite capable of looking after herself--accept his leadership. Fourthly, the authority of parents over their children is transient, whereas that of husband over wife is perma-nent. The authority of parents over their children is greatest when the children are small; as they grow up it lessens; eventually, it ceases--for although adults respect their parents they do not strictly speaking owe them obedience. In contrast to this, the authority of husband over wife is constant and permanent. Fifthly, it would be abnormal for a grown person to obey his parents just as he did when he was a child; and to train anyone to obey in this way all his life would be to prevent him from achieving maturity. But it is per-fectly normal for a mature woman to recognize her husband's authority--indeed, to be unwilling to accept or acknowledge this kind of authority would, generally speaking, be a sign of immaturity--and a married woman achieves maturity and fulfillment partly by schooling herself to give recognition and willing obedi-ence to her husband. Sixthly, in both cases the exercise of authority and the obedience are expressions of love: a man gives himself to his wife partly by assuming responsibili.ty for her welfare, with the authority that that responsibility car-ries with it, and she gives herself to him in accepting him as head; and parents express their love for their children by not letting them run wild but authoritatively con-trolling their development, while children show their loving acceptance of their parents by obeying them. However, conjugal love and parental-filial love are surely different in kind; and so the authority and obedi-ence in which they are expressed are also different in kind. We come, th(n, to this conclusion: in a family there are two radically.different kinds of authority and obedio ence. In previous ages, I suppose, people would have disagreed with this by maintaining that the authority of husband over wife is not essentially different from that of father over children. When fathers retained their authority over their daughters .not until these were twenty-one but until they were married; and when fathers chose husbands for their daughters and then led the girls to the altar where they handed them over to the bridegrooms; then it seemed to everyone that it was from her father that a man obtained his authority over his wife, and so it was supposed that his authority was essentially of the same kind as that which the father had had, and men supposed that their wives and children were all subject to their authority in much the same way. Today, however, disagreement with my thesis is likely to take a very different form, for it is now being said that husbands do not have real authority over their wives, and that wives do not strictly speaking owe obedi-ence to their husbands. It is, says Julian Gosling, very unnatural and misleading to describe in terms of "au-thority" and "obedience" the relationship between hus-gand and wife, given that the wife has the right and duty to enter fully with her husband into discussion of any decisions that are to be made.~ But discussion is in-compatible with authority and obedience only if these are understood in a very restricted way; and since even today a husband is in some. sense the head or leader of the couple, it seems reasonable to continue to talk Of con-jugal authority and obedience--provided that these are sharply distinguished from parental authority and filial obedience. Religious Obedience Let us now put the question: to which of these two kinds of authority is that of the religious superior analo-gous? Well, firstly, a person is a Christian by virtue of his own free option, and he is a religious by virtue of a choice which in a sense is even more free, since there is" no obligation to make it. If these facts were once ob-scured, when people thought they were Catholics be-cause they were born citizens of Catholic countries br members of Catholic families, while some people~ were religious because their parents had given them into religion at an early age, they are now very clear. Secondly, the relationship between religious superior and subject i~ essentially between two adults, since a person taking religious vows is presumed to be mature "Rhetoric and Marriage," Month, January, 1967, p. 29. + + + Authority and Obedience VOLUME 27, 1968 607 enough to do so. Moreover, many reli, gious superiors are younger than some of their subjects. Thirdly, the precise reason why in religious orders. there are superiors and subjects is not that the superiors have knowledge and virtue,' while the subjects are stupid and irresponsible. It may well be that on the average those who are superiors are more gifted than those who are subjects, but if all were equally intelligent and prudent it would still be necessary for religious com-munities to have superiors. Fourthly, the state of religious obedience is not tran-sient, extending only over a period of growth, but life-long. 'Fifthly, if the authority of a religious superior were thought of as being analogous to that of a father over his children, then it would be implied that either the subjects ought to live all their lives in a situation which. is abnormal for mature persons, or else that once they have finished their training they can reasonably consider that they have outgrown obedience, strictly so called, and claim a very large measure of independence. If, however, it is thought of as being analogous to conjugal authority, then obedience presents itself as quite con-sonant with personal maturity; indeed, it becomes rea-sonably easy to see how a religious can achieve personal fulfillment and maturity partly by schooling himself to give recognition and willing obedience to a superior. The conclusion seems inescapable: religious authority and obedience are analogous to conjugal authority and obedience rather than to parental authority and filial obedience,a But is this theologically sound? Firstly, it is traditional doctrine that a religious ought to see Christ in his su-perior. But Christ, surely, was Master to the Apostles and He is our Lord, Master, friend, brother or spouse; but He was not their father and He is not ours. It seems, then, entirely in accord with this traditional doctrine to say that a religious superior is lord or master of his subjects in the way that a husband is the head of a couple, and not in the way that a father is in authority over his children.4 However, secondly, it is also tradi-÷ ÷ ÷ .lohn Cowburn, $o~o REVIEW FOR RELIGIOUS 608 s Karl Rahner says that religious obedience is not analogous to that of children because this is (1) based on lack of knowledge and responsi-bility in the child as compared with the parents; (2) temporary, having as its aim its own eventual disappearance; (3) given by nature, not chosen by personal election ("A Basic Ignatian Concept: Some Reflec-tions on Obedience," Woodstock Letters, v. 86 [1957], pp. 293--4). This is exactly what I maintain, but Rahner does not develop an alterna-tive analogy. ~ Dora Olivier Rousseau writes that St. Benedict "would have the subject see Christ himself in his Abbot with whom he lives con-stantly: Christi enim agere vices in monasterio creditur [abbas]" tional to compare a religious superior to a father or mother. Could it be that this was simply because it was assumed that paternal authority is the basic form of authority to which all other authority---including con-jugal authority--is analogous; and if this assumption is modified, so may the traditional comparison be cor-rected? Some authors begin by affirming that all authority is analogous to that of a father over his children, but they then go on to point out how vastly different is the authority of a religious superior from that of a parent and end by virtually denying their original affirmation.5 It seems more consistent to suppose that all authority is analogous either to that of a father over his children or to that of a husband over his wife; one can then deny that there is any analogy between a religious superior and a parent without coming into conflict with one's own supposition. Qualifications Firstly, let it be clearly stated that, as with every analogy, there are differences between the terms under comparison. The husband-wife relationship is sexual, which the superior-subject one is not. A husband has only one wife, whereas a religious superior may have many subjects. In most religious orders, superiors are regularly changed, as husbands are not. And so on. Secondly, to say that religious authority is analogous to that of a husband is not to say all that can be said about it. That is, this article makes a point about re-ligious authority but does not attempt to give a com-plete account of it. Thirdly, in all I have been saying I have been con-sidering the normal case, which is that of a superior and a formed religious, rather than that of a superior and a religious who is still in training. In his early years a religious is perhaps something of a child in his order, learning the elements of religious life, and the au-thority of superiors over him has something of a pa- (Introduction to Obedience [London: Blackfriars, 1953], p. 15). "The abbot," Dora Olivier then goes on to say as if it followed naturally, "ought to be the father of his community." But this, surely, is pre-cisely what does not follow from St. Benedict's principle. ~ For instance, Desmond F. McGoldrick ~ays that the prototype of "dominative power" is that of parents in the home; but he then--and this is what seems to me to be somewhat inconsistent--plays down and even denies any analogy between a parent and a religious superior (Fostering Development [Pittsburgh: Duquesne University, 1965], pp. 77-8); and he says: "The attitude which an enlightened Superior should not use towards the other members of the Community is that of the parent-child relationship. She is not a parent; her subjects are not children" (ibid., p. 151). + + + Authority. and Obedience VOLUME 27, lO68 609 ÷ ÷ John Cowbu~n, SJ. REVIEW FOR RELIGIOUS 6111 rental character; but, firstly, this is plainly not the case to have in mind when working out a theory of religious authority and obedience, hnd, secondly, the authority of stiperiors over subjects in their years of formation ought even then to be mainly "conjugal" and it ought grad-ually to lose its partly parental character as the subject develops. Practical Implications The thesis maintained above has certain practical implications. Firstly, there is frequently a certain "distance" between parents and children, and some fathers even deliberately maintain a degree of aloofness from their children. Also, some political and military leaders, understanding their authority to be quasi-paternal, have quite deliberately kept aloof from their subjects, and they have incited their subjects to think of them as mysterious, superior beings, to be almost worshipped from afar below, and to be obeyed without question in all things. But since no husband should be aloof from his wife, no religious su-perior should be distant from his subjects or use mys-terious aloofness as a device for obtaining unquestioning obedience. Secondly, parents usually call their children by their Christian names or family nicknames, whereas children call their parents by some respectful form of address such as "Father," "Mother," or abridgements of these; but husbands and wives use reciprocal forms of address towards each other. Also, children are frequently taught to adopt a respectful posture when addressing their parents or other adults, at least when asking for some-thing or "being spoken to"; but wives do not as it were stand to attention when a.ddressing their husbands or being addressed by them. It would, then, seem to be nor-mal for a religious to address his superior in much the same way as he would address the same man if he were not the superior--which in many cases means his Chris-tain name, his name in the order, o~ his nickname if he has one. Thirdly, it frequently happens that parents~if one may put it this way--live more expensively than their children do. They do not, for instance, give to their children as much money to spend .on an outing as they themselves would spend; and if from time to time they entertain friends at restaurants they do not make it pos-sible for their children to'entertain thdir friends at those same restaurants. Similarly, in many armies the officers have a higher standard of living than the men. But husbands and wives share and share alike. Of course, it may sometimes happen that a man has an expensive business lunch while his wife, in town for the day, is having a cheap lunch at a department-store cafeteria; but in general they have the same standard of living. Just so, in a religious community superiors and subjects share and share alike, and superiors do not, because they are superiors, have a higher standard of room furni-ture, dress, means of transport, and so on. Fourthly, parents do not ordinarily bring their chil-dren fully into their consultations, but find it su~cient to give them some sort of explanation of whatever de-cisions have been made which affect them, after they have been made. Children for their part exercise filial obedience by trusting their parents and accepting their decisions without argument. Between husbands and wives, however, full consultation is the rule. It may oc-casionally happen that a man must make some decision without consulting his wife, because he is not given enough time to get in touch with her, because the de-cision involves some information which he is obliged to keep secret even from her, or for some other reason; but such an action must be seen as exceptional and in need of a good reason to justify it. In normal circumstances it would be positively wrong for a husband to take an important decision without genuine consultation with his wife--and this means listening to her really seri-ously- for she has a right to be consulted; and for that matter it would be wrong for her to refuse to enter .into consultation, for he has a right to her participation in the decision-making and the responsibility that it en-tails. Usually the final result is a decision which they feel comes from both of them-~either a wife or a hus-band will often say "We have decided" to do this or that--and yet from first to last it is understood between them that the husband is the head, and that the final word rests with him. He feels this and accepts the re-sponsibility that it carries with it; the wife feels it, positively wants it, and participates in the discussion, which may become an argument, in such a way as never to challenge her husband's position but rather always to maintain him in it. In view of this we may perhaps sum up a good deal that is being said about the need for dialogue between religious superiors and their subjects by saying that in the past religious superiors often acted as if they were parents and as if their subjects were children, whereas the superior-subject relationship ought to be modeled on that of husband and wife. That is, in the past superiors did not bring the majority of their subjects into their consultations and merely announced decisions to their subjects after they were made, sometimes adding a brief explanation; and subjects exercised a filial obedience by + + + ,Authority and° Obedience VOLUME 27, 1968 611 trusting their superiors and accepting without argument the decisions they made. Now, however, it is everywhere being said that the fullest possible sharing of informa-tion ought to be the rule. Also, while there are times when general discussion is impossible and when su-periors are fully justified in acting on their own, it should be seen as exceptional and as only justified when there are good reasons, for superiors to act without prior consultation of their communities.6 That is, the re-sponsibility for the right government of a community and the carrying out of its work should be shared by all its members--and yet it must be clearly understood and willed by all that the superior is the head of the com-munity, with real authority over its members. In conclusion it might be said, firstly, that present developments are sometimes described--by both those who favor them and those who oppose them--as amount-ing to a change from monarchical to democratic govern-ment in religious orders. It seems better, however, to look for analogies in the family rather than in the po-litical arena, because the family is the fundamental ' human society and also because in the family authority and obedience both plainly spring from love, as they do in the Church. Secondly, it might be said that those who think of the religious superior as essentially analo-gous to a father or mother inevitably see in contemporary developments a weakening of religious authority. If, how- .ever~ they can accept the proposition that the relation-ship between superior and subject is not'as a rule anal-ogous to the parent-child relationship but to the husband-wife relationship, then they will see that con-temporary developments are tending to realize the true nature of religious authority and obedience,, not to weaken them. o Particularly significant, perhaps, is the suggestion which is being made in various quarters that information about the finances of a house and even of a province or an entire order should be made avail-. able to all members of the house, province, or order; for parents do not normally tell their children how much money they have or keep them informed about income and expenses, whereas modern husbands do normally share this information with their wives and discuss finan-cial problems with them. REVIEW FOR RELIGIOUS SISTER M. RUTH FOX, O.S.B. PrOviding an Atmosphere for Personality Growth in the Postulancy Religious life* has long been regarded by many as a mode of living almost wholly distinct from human life. Religious men and women were often in the past looked upon as creatures set apart to live an angelic life, a life free of all that was naturally human. They actually tried to live this way and tried to form the candidates to this life in the same manner. That is, the candidates were put into a mold when they entered the postulancy, and they spent their lifetime assimilating this mold into their very being. This procedure turned out molded religious who were not angelic nor human--nor happy. Today, however, we once again realize the basic Christian belief that our human nature is the greatest natural gift we have. It is to be enhanced, not destroyed, during our temporal life. Therefore, it does not matter what specific work or way of life we undertake, we all have a vocation to be human first of all. We cannot be Christian, much less religious, unless we are first of all human. This realization is especially important for those re-ligious who have the responsibility of "formation" in their communities. These sisters have been entrusted with the growth and maturity of not one but many human personalities. They should .be aware that it is possible in the first years of religious life to completely stunt the natural personality growth of the candidates. * This article was written with the help and supervision of Leo R. Kennedy, Ph.D., Chairman of the Department of Psychology, Creigh-ton University, Omaha. Dr. Kennedy; who has given professional service to many religious communities of men and women, encouraged the publishing of the article in the hopes that the suggestions con-tained in it would be implemented in Sister Formation prggrams. ÷ ÷ ÷ : Sister M. Ruth Fox, O.S.B., is the postulant directress at Sacred Heart Pri-ory; Richardton, North Dakota 58652. VOkUME 27~ 1968 613 ÷ ÷ ÷ Sister M. Ruth REVIEW FOR RELIGIOUS 614 But on the other hand, it is also possible, and impera-tive, to accept the human personality and to help it grow to its fullest capacity.1 In order to help the postulants achieve a mature per-sonality, the directress must first be aware of the char-acteristics of these young women o{ the 1960's. She should also have a kn6wledge of the process of per-sonalit) growth and the means to encourage proper growth. These topics will be discussed in this article. Who are these young women that come to the postu-lancy in 1968-69? Most of them are in their late teens or early twenties; therefore, they belong to a class of our society commonly called young adults. They are no longer adolescents or teen-agers, or at least they are in the last stages of that group. But neither are they adults. So the postulant directress cannot base her guidance of them on either adolescent or adult psychology exclu-sively, but must choose from both. An excellent way to get to know them is to read current articles written by, on, or for young adults. But the articles must be cur-rent. Even to go back to material written in the 1950's could be detrimental, because our young people have different ways of expressing their needs in the 1960's. Though it is true that the basic needs of human nature do not seem to change, there are certain needs that are either more emphasized now or are expressed differently than they were 5, 10, or 100 years ago. In current writing, today's young adults are classified as the New Breed, the Restless Generation, the Hippies, the Now Generation. But no matter what they are called, their main concerns are fulfillment, personalism, honesty, integrity, authenticity, and love.2 They have been raised in an era of prosperity and plenty. When they ask how to find personal worth, they are only told to take another helping from the silver platter. But they see that materialism does not give any meaning to life. They see the American society as a cold, mechanical, abstract, and emotionally mean-ingless place.3 Because society offers them so little that x W. W. Meissner, S.J., Group Dynamics in the Religious Li/e (Notre Dame: University of Notre Dame, 1965) presents a thorough discussion of the community's responsibility to foster growth. ~ See John Evoy, S.J., "How Neurotic is the New Breed?" Catholic Mind, v. 64 (December, 1966), pp. 28-42; Daniel Goulding, "The Rest-less Generation," Vital Speeches ol the Day, v. 32 (1966), pp. 506-508; Andrew Greeley, "A New Breed," America, CX, 21 (1964), pp. 706-709 and "A Farewell to the New Breed," America, CXIV, 23 (1966), pp. 801-804; George Herndl, "Time of the Now Generation," Liberal Education, LIII, 2 (1967); "The Hippies: Philosophy of a Subculture," Time, July 7, 1967, pp. 18-22; Robert Jones, "Man of the Year: The Inheritor," Time, January 6, 1967, pp. 18-23. 3See "Meet the Restless Generation," Changing Times, XXI, 6 (June, 1967), pp. 6-11. is meaningful and relevant, they are often forced into cynicism. But they nonetheless wish they could find val-ues, goals, or institutions to which they could commit themselvesA. They reject formal organization, legalism, and out-moded forms and regulations because these seem to stifle individualism. They want to be concerned with persons as persons.5 Perhaps this accounts for their~ emphasis on love and fulfillment. They desperately want to love and be loved for what they are. But they are afraid they are loved only for what they, do. In fact, they have been raised this way: "Do what I tell you, and I will show you I love.you." So they have no real faith in them-selves as persons, no real proof that they are lovable for what they are. Thus they preach love to the world in a frantic effort to find it in themselves and others. Our young people are deeply committed to decency, tolerance, and brotherhood--not as a goal, but as a reality to be lived now. "This generation has no utopia. Its idea is the happening. Let. it be concrete, let it be vivid, let it be personal. Let it be nowl" n Because tomorrow is so unsure and ever changing, today must be lived to the fullest. Living and experiencing cannot b.e postponed. It must be made to happen now. In summary then, the 1968-69 postulant is a member of the Now Generation who comes to the convent not to be "formed into a religious; she comes to be fulfilled as a person." 7 The goal of fulfillment need not frighten the postu-lant directress if she is aware of the process of per-sonality growth. The fundamental theory that should dominate the planning of formation (or fulfillment) is that the growth and development of the candidate must come from within the person. Growth cannot be di-rected from the outside because each individual must develop in terms of his own inner capacities. "The a~- tempt to produce growth by putting man into a mold or demanding conformity is based on a total misunder-standing of man, of his nature and the indwelling of the Holy Spirit. It is sacrificing the person for the con-venience of the system; it is the mechanizing of man. It is a basic lack of respect for the mystery of the human person." 8 If growth and development are individual inner proc- 4 A good presentation of what youth is looking for is found in Erik Erikson, ed., The Challenge of Youth (New York: Doubleday, 1965). ~ Consult the articles by Andrew Greeley mentioned above. o Jones, p. 20. 7 Sister Miriam Rooney, O.P., "The New Breed Enters the Con-vent," C~;oss and Crown, v. 16 (1964), 397. s Paul D'Arcy and Eugene Kennedy, The Genius o] the Apostolate (New York: Sheed and Ward, 1965) p. 5. + ÷ ÷ P o stul ancy " . . VOLUME 27, 1968 615 esses, what is the role of the postulant directress? She must provide the atmosphere in which the maximum growth and development are possible. To do this, she must first of all be aware of the psychological process called ego identity. Although this is a lifelong process in which the self links the past, present, and future into one person, there is a crisis of identity which occurs duri.ng late adolescence. At this time the young person realizes he is leaving the security of childhood and entering the uncertainties of young adulthood. He is wavering be-tween what he was and what he hopes to be.a Thus the postulant is seeking to clarify her understanding of who she is and what her role is to be. She is seeking for a sense of self and self-acceptance. "The adolescent hopes to forge for himself a perspective and direction, to achieve an effective integration out of the remnants of his childhood and the hopes of his anticipated adult-hood. Failure to resolve this crisis can result in neurosis, psychosis, or delinquent behavior." x0 To help the postulant through this identity crisis, the directress must provide her with acceptance and un-derstanding. Experiencing warm acceptance by impor-tant people in one's life is a prerequisite for knowing and accepting oneself. Obviously the important person in the postulant's life is her directress. So if the postu-lant is to grow, she must know she is loved by her superior. This means that the directress must be warm and loving, not just toward the group but toward each individual in the group. She must take each one into her lieart and really love her. She must be so warm and ac-cepting that the postulant would feel free to confide in her all that she was, is, and hopes to be. Each postulant should realize that she would be loved no matter how many unlovable things she may have done or will do. It is in this atmosphere that the girl can admit and accept her feelings and failures. A person who accepts him-self is also secure enough to accept others. So when each postulant can accept herself and the other postulants, a Christian community of love is. Sister M. Ruth REVIEW FOR RELIGIOUS 616 ~ A complete explanation of the identity process is found in Erik Erikson, lnsight and Responsibility (New York: Norton, 1964) and "Identity and the Life Cycle," Psychological Issues, v. I (New York: International Universities Press, 1959), pp. 111-117, by the same au-thor. The application of the process to religious life is found in Walter DeBont, O.P., "Identity Crisis and the Male Novice," Rrw~w roR RELigiOUS, v. 21 (1962), pp. 104-128; Barry McLaughlin, S.J., Nature, Grace, and Religious Development (Westminster: Newman, 1964); and Sister Thomas More, C.S.J., "Self Identification and Religious Li~e," in The Retreat Master Faces the Nun in the Modern World, ed. John Powell and others (St. MarTs, Kansas: St. Mary's College, 1965). ~ McLaughlin, p. $4. formed. Having experienced a sense of love and security in the postulancy, the young woman is better prepared to be an apostle of love. Not only should the directress be warm and loving, but the very surroundings in the convent should reflect this feminine warmth. Why can't postulancies (and con-vents) look homey? Warmth and growth would be en-couraged by such things as colorful drapes on the windows; a vase of flowers on the table, pictures '(not just saints!) on the wall, end tables cluttered with cur-rent magazines and newspapers, family photographs on the piano, a knitting bag on the floor. If we have nor-mal healthy conditions, we will. foster normal healthy growth. Many times, normal people leave our convents because they cannot lead abnormal lives in abnormal living conditions. Let's keep the normal ones111 In an atmosphere of warmth and affection, the postu-lant will feel more free to be herself, and her per-sonality will thus grow in a healthful manner. To make her growth and establishment of identity easier, the directress should realize another difficulty that the postu-lant faces. If the girl experienced normal adolescent de-velopment, she probably established a certain sense of identity before her entrance into the convent. She had a secure place in her family and probably had definite responsibilities to fulfill at home. She possessed ~a certain status in her peer group and perhaps held offices of importance in her high school or college. But in entering the religious community, all these former securities and relationships are either greatly modified or broken en-tirely. She is no longer able to live her identity in the same way. Therefore, to give her a sense of security and continuity, couldn't these healthy relationships be al-lowed to continue? The postulant's family was the main environment for her personality growth since birth. Should it suddenly be .discarded as if it were no longer of value? "The breakdown of family ties magnifies the identity crisis." 12 Thus the postulant's family should feel free and welcome to visit her anytime. Frequent letters should be en-couraged. Perhaps she could go home for weddings, graduations, anniversaries, and an occasional weekend. There is no apparent reason for cutting off all ties with her former friends either. Letters should be allowed to come and go without inspection or limitation. As the postulant gets involved with college and new friend- ~ See Eugene Kenned)', M.M., "Differentiated Discipline in the Seminary," National Catholic Education Association Bulletin, LX, 1 (August, 1964), pp. 79--89. m Joseph Simmons, C.S.C., "The Catholic College Student: His War against Protection," Ave Maria, CIV, 16 (October 15, 1966), p. 6. 4. 4- Postulancy VOLUME 27, 1968 617 ÷ ÷ ÷ Sister M. Ruth REVIEW FOR REI;IGIOUS 618 ships, the letters will gradually decrease. Perhaps rthe postulant's closest friends could spend a weekend with her at the convent. (This would not only .be good for ,her, but also for the convent's public relations program.) Discarding uniforms for the postulants might also favor personality growth. If the postulant continues ¯ wearing' the same dresses she wore before entrance, she has another source of security. At a time when many former securities are left behind, this will give her a sense of identity with her past. It might also help to abolish the notion that "the habit makes the nun." Such a notion is harmful because the postulant may ex-pect the uniform to produce automatic changes in her behavior. She is thus disappointed in herself and in the life when she discovers that she remains the same per-son. Perhaps there is a reason for the donning of a habit at the time of reception into the ,novitiate or at profes-sion of vows. But it seems that at this time of identity crisis, the postulant would be "more secure in her own clothing. Obedience also poses a problem for the directress and the postulants. Today's youth feel that obedience de-stroys their freedom and perhaps smothers their in-dividual identity. They will ordinarily not refuse to obey; but before carrying out a command, they want to sit down and discuss th~ "why" of it with the superior. This is not to be taken as disrespect or unwillingness to obey. They only wish to obey in a more human manner by understanding what they are doing.13 When they un-derstand, they are able to commit themselves to the deed in a responsible manner. If the directress can find no r~asonable answer to the postulant's question, "Why should I~do this?" perhaps it should not be done. Even occasional rebellion on the part of an individual may be a healthy assertion of self. Though often referred to as obedience, strict ad-herence to rules and schedules is frequently an escape from responsible, decision making. Directresses should provide as many opportunities as possible for the postu-lants to make their own decisions. It is difficult to see how this can be accomplished if every minute of the day is scheduled for the girls. Other college girls of their age devise their own schedules. They decide the times to study, to write letters, to ~lean their rooms, to retire. A postulant- will soon learn that if she spends all her study time reading novels or watching TV, she will begin to fail in her college classes. She learns this through per-sonal expgrience the hard way. But this is much more ~ See Stafford Poole, C.M., "The New Breed and the Old Semi-nary," Jubilee, XIII, 2 (June, 1965), pp. 8-13. effective in producing healthy growth in responsibility than if she were simply told the first night in the con-vent: "We study from 8:00 to I0:00 every night." The minimizing of rules and scheduled living is not a relaxation. It is just putting responsibility where it be-longs, on the person. It is changing enforced discipline to self-discipline. Related to rules and schedules is the assignment of household chores such as cleani.ng, ironing, and washing dishes. It is certainly profitable for all members of a community to participate in keeping house. These tasks should be looked upon as means of serving the other members o[ the community. Again, as much initiative as possible should be left to the girls in deciding when and how to do the work. They could also decide among themselves who would do what, and how often they wanted to exchange tasks. These are just a few of the small but important ways in which postulants can be encouraged to grow in maturity. "When we take youngsters out of high school who are still adolescents--a rebellious stage, still longing for adult status--and never let them get a taste of what it means to be an adult, what can we expect but that they will be unhappy subjects." 14 Too often, our candi-dates are not only kept in adolescence, but are even thrown back to childhood. We can help them grow into adulthood simply by giving them trust and responsi-bility. 15 However, there is really not much initiative and re-sponsibility involved in pushing a broom, and a young woman's need for self-actualization is not met in this way. College girls of our day see themselves as creative and productive, and they have great social concern.1~ They want challenging and difficult work with little intervention from others. If they are not stimulated in this direction, they may withdraw into themselves or develop other signs of maladjustment. If we wish to have zealous sisters, we must not let this youthful enthusiasm of the postulant wither while she is busy writing term papers and wiping dishes. Since she is a member of the Now Generation, she wants to do something meaningful for others now. She wants to undertake a task where there is a definite need for her services and self. In doing a~ John Evoy, S.J., and Van Cristoph, S.J., Personality Development in the Religious LiIe (New York: Sheed and Ward, 1963), p. 183. an A very helpful book is Psychological Aspects of Spiritual Develop-ment, Michael O'Brien and Raymond Steimel, ed., (Washington: Catholic University of America Press, 1964). a0 See Elizabeth Monroe Drews, "Counseling for Self-actualization in Gifted Girls and Young Women," Journal of Counseling Psy-chology, XII, 2 (Summer, 1965), pp. 167-175. ÷ ÷ ÷ P ostulancy VOLUME 27, 1968 619 Sister M. ~ Ruth REVIEW FOR RELIGIOUS 620 a task in which she i~ needed, the young woman comes to 'see her own personal worth. "Every man needs to know that he has an intrinsic' value, that he is im-portant, worthwhile." lz It often happens in the religious life that people who want to do great things are de-mobilized. But it should be realized that it is a sign of health if a person longs to do something important with his life.is Since postulants are expected to be normal young women, they should be allowed to fulfill this normal need by doing something meaningful for others. Op-portunities within the convent can be found to satisfy some of this need. The older sisters, especially those in the infirmary, need and appreciate the friendship of youth. And youth, in turn, can profit greatly from the wisdom and experience of age. The postulants should be permitted the enrichment of their personalities by close association with all the other members of the com-munity. A meaningful apostolate for action should also be sought outside the convent. Some areas of investigation might be the parish CCD program, high school or young adult discussion clubs, Newman Club, homes for the aged, hospitals, schools, and so forth. Of course, these are only temporary apostolates, but they will satisfy the need for meaningful action now. Howevdr, the postulant must also be well aware of the !ongterm goal toward which she is working. That is, she should have some idea of her future status in the com-munity so that she sees her future role in the group as an important one, one that is worthwhile waiting for. In the fulfillment of self-enjoined and community-appointed apostolates, the postulant will reveal her psy-chological maturity. The directress should watch for manifestations of inferidrity feelings, egotism, undue competitiveness, hbstility, rigidity, and a false sense of reality.~9 Because the girls are not conforming to rigid standards of performance, their personal strengths and weaknesses will appear. The directress can then counsel them accordingly and either help them to grow toward maturity or to realize that they would find greater ful-fillment in another way of life. One other means of providing an atmosphere favor-able to personality growth will be mentioned. Postu-lants, like other normal young women, negd to be free to agsociate with young people of their own age who are 1~Thomas Dubay, S.M., "Psychological Needs in the Religious Context," REvmw FOR Ra~LIGXOUS, V. 21 (1962), p. 525. ~s Refer' to the article by Eugene Kennedy noted above. ~ Trafford Maher, s.J., Lest We Build on Sand, (St. Louis: Catholic Hospital Association, 1962), pp. 203-208. not necessarily in the religious state. Means should some-how be provided for them to meet and make friends out-side the convent on an intellectual and social level. They will grow through these new interpersonal relationships, for in growing concerned and interested in others, there is a loss of self-centeredness. In listening to the prob-lems of a new college girl friend, the postulant may come to appreciate her own life more. And in relating to a boy of her own age, she will grow in maturity and womanliness. Yes, the postulant should have contact with boys. She grew up amid boys in her family, neighborhood,: and school. She hopefully had the experience of dating. Now after she enters the convent, why should the sight of a person of the opposite sex be denied her? Will the sight of a boy suddenly be harmful to her? It would be so much healthier if she could continue to relate to young men of her own age especially. In relating to them, she grows in femininity, which is very important to her as a young woman. If there is a danger to chastity, if the postulant is not able to control her sexual drives, then it is certainly best for her and for the community to find this out soon. How sad it is for women who have taken vows to discover they cannot speak to a man on the school faculty or a doctor on the staff without becom-ing either rigid and afraid or sexually stimulated. To permit these healthful relationships with other young people, the postulants could be permitted tO at-tend (sometimes without their directress) Newman Club gatherings, interfaith meetings, weekend retreats, and an occasional evening concert or drama. Healthful personality growth in the convent does not just happen. The proper atmosphere has to be prepared and sustained. This is the task of the postulant di-rectress. She must know the characteristics and needs of the young women she is guiding. She must accept and love them unconditionally and provide them with op-portunities for growth in love, responsibility, and womanliness. "Every state in life is meant to lead its followers to a rich personality development together with (and we might add because of) their achievement of the beatific vision of the divine Trinity." ~0 SUPPLEMENTARY ]~IBLIOGRAPHY Allport, Gordon. Pattern and Growth in Personality. New York: Holt, Rinehart, and Winston, 1961. Cameron, Norman. Personality Development and Psychopathol-ogy: A Dynamic Approach. Boston: Houghton Mifflin, 1963. Edward Carney, OSFS. "The Seminary Rule," National Catholic ~0 Dubay, p. 523. ÷ ÷ Pos~laney VOLUME 27, 1%8 62] Education Association Bulletin, LXIII, 1 (August, 1966), 108-114. D'Arcy, Paul."'Differentlated Seminary Discipline," NCEA Bul-letin, LX, 1 (August, 1964), 85-91. Dignan, Sister Howard, B.V.M. "Identity and Change in Re-ligious Life," RrvIEw fOR RV.LICIOUS, XXV, 4 (July, 1966), 669-677. Dondero, Autin, F.S.C. No Borrowed Light: Mental Health for Religious. Milwaukee: Bruce, 1965. Frick, Willard. "Healthy Interpersonal Relationships'. an Ex-ploratory Study," Journal of Individual Psychology, XXIII, 1 (May, 1967), 59-66. Gallen, Joseph, s.J., "Femininity and Spirituality," REVIEW for RrL~G~OUS, XX, 4 (July, 1964), 237-256. Goldberg, Arthur. "J.uvenatrics'. Study of Prolonged Adoles-cence," The Cleartng House, XLI, 5 (December, 1966), 218- 222. Hargadon, Kevin, F.S.C. "Psychological Requirement for Re-ligious Vocation," National Catholic Guidance Conference Journal, X, 4 (Summer, 1966), 271-279. Huyghe, Gerard. Tension and Change: The Problems of Re-ligious Orders Today. Westminster: Newman, 1966. McKinney, Fred. Psychology o[ Personal ~ld]ustment. New York: Wiley, 1941. Maher, Trafford, S.J. Self--.4 Measureless Sea (Cou.nseling: Theory and Practice). St. Louis: Catholic Hospital Associa-tion, 1966. Regan, Francis. "Authority and Obedience in Seminary Train-ing," NCE/1 Bulletin, LXIII, 1 (August, 1966), 103-107. Rogers, Carl. On Becoming a Person. Boston: Houghton Mifflin, 1960. Schneiders, Alexander. "Adolescence and the Challenge of Ma-turity," National Catholic Guidance ConIerence Journal, X, 2 (Winter, 1966), 109-117. Simmons, Joseph, C.S.C. "Seminary as Institution," Catholic Education Review, LXIV, 26 (February 1966), 97-105. Stafford, John, C.S.V. "The Religious Rule and Psychological Development," Rrvxv.w voR R~ioIo~s, XXV, 2 (March, 1966), 294-304. Van Kaam, Adrian. Personality Fulfillment in the Religious Life. ~.Vilkes-Barre: Dimension Books, 1967. Walters, Sister Annette, S.C.J. "Attitudes, Values, and Motiva-tional Systems of the American Catholic Woman College Student," Catholic Psychological Record, IV, 1 (Spring, 1966), 20-34. Wilson, C. R. "Self-Acceptance and Religious Security," R~vi~w vo~ R~Lxcxoos, XXI, 6 (November, 1962), 555-559. 4- 4- $i~t~r M." Ruth REVIEW FOR RELIGIOUS JOSEPH F. GALLEN, S.J. Proper Juridical Articles of.Constitutions In the article, "Constitutions without Canons," REw~.w fOR R~.LIOIOUS, May, 1968, the purpose was to eliminate as far as possible the canons or laws of the Church from the constitutions of congregations of sisters and brothers. The result would be that the constitutions would almost completely consist of laws proper to the particular institute, which is the nature and definition of constitntions. These proper juridical laws are n~cessary determinations of matters that are undetermined in canon law or' matters over and above the norms of canon law. It was also advised in the same article that all detailed matters now found in constitutions should be placed in the custom book or in a similar book. The present article lists in 'the first section the juridical topics of proper law that should be in the constitutions, and in the second section gives added matters that I now believe should also be placed in the custom book, that is, matters over and above those put in the custom book in the "Constitutions Without Canons" article. The number in parenthesis after each topic is that of the corresponding article in "Typical Constitutions of Lay Religious Congregations," RrwEw for REL~C~OUS, 25 (1966), 361--~57. The vote of a council is mentioned in the first sec-tion for the purpose of information, but we recom-mended in the "Constitutions without Canons" article that all votes of councils be confined to lists in the cus-tom book. The listing of the matters proper to each institute will also enable all o[ these to make a more accurate study of the juridical matters that should constitute the proper law of an institute. This can result ultimately at least in the increase,or decrease o[ the matters listed in this article. A close study of this aspect was not too easy ÷ ÷ ÷ Joseph F. Gallen, $.J.," writes ~rom St. Joseph's Church; ~1 Willings Alley; Philadelphia, Penn-sylvania VOLUME 27, 1968 in the past due to the large number of canons contained in the constitutions. I. MATTERS THAT MUST BE l~TAINED IN THE CONSTITUTIONS ]oseph F. Gallen, s.l. REVIEW FOR RELIGIOUS 1. General purpose (1) 2. Special purpose (2) 3. Authorization necessary [or a change in the special purpose or in the particular works (3-4) 4. Classes of members (5)1 5. Authorization necessary for a change in the reli-gious habit (16) 6. Superior competent to admit to the postulancy and any vote of a council (38)2 7. Duration of postulancy beyond six months (40) 8. Higher superior competent' to prolong the postu-lancy and any vote of a council (40); to abbreviate a postulancy longer than six months and any vote of a council (40)3 9, Superior competent to dismiss a postulant and any vote of a council (38)4 1 "Unless the state of affairs suggests otherwise, care must be taken to produce in women's communities a single category of sisters" (Ab-bott- Gallagher, The Documents oI Vatican li [paperback edition], 478). * The Code of Canon Law contains no legislation concerning the superior competent to admit to the postulancy. The matter is there-fore governed by the particular constitutions. In the modern practice of the Holy See the mother general has the right of admission when the congregation is not divided into provinces; if such a division exists, this right is given to the higher superiors or to the mother general for the entire congregation and to the mothers provincial for their own provinces. In the latter type of congregation the right is sometimes given only to the mother general. A very small number of congregations demand the consultative vote of the respective council and an equally small number prescribe a deliberative vote. * Canon 539, § 2, gives the right of prolonging the postulancy to higher superiors. In the constitutions the higher superior who has the right of admission is also the one who has the right of prolonga-tion. Therefore, this matter was explained in the preceding note, and the statements there made on the consultative' and deliberative vote are also applicable here. Recent constitutiofis permit the mother general, provincial, or higher superiors to abbreviate a postulancy longer than six months provided a postulancy of six months is preserved. At times no vote, th( consultative, or even the deliberative vote o[ the respective council has been prescribed for the abbreviation (REVIEW for RELI¢IOVS, 21 [1962], 409). * In the practice o[ the Sacred Congregation of Religious, the dis-missal of postulants is reserved in the same manner as admission to higher superiors. Some constitutions demand a consultative vote of the council for dismissal even though no vote was required for ad-mission. A few constitutions give a local superior the right of dis-missing a postulant in an urgent case. I0. Higher superior competent to admit to the novice-ship and vote of a council (44)5 11. Authority competen.t for the establishment or transfer of a novitiate (46) 12. Necessity or advisability of a novitiate in each province (47)° 13. Duration of a noviceship beyond a year (50)7 14. Authority competent to dispense from the second year of noviceship (50) 15. Manner of beginning the noviceship (52) 16. Superior competent for the dismissal of a novice and any vote of a council (67)s "In virtue of canon 543 admission to the noviceship appertains to a higher superior, and consequently to the mother general or provincial in a centralized institute, to the superior of a monastery of nuns, and to the mother superior in a congregation that has a similar monastic structure. The same canon demands that the council or chapter have a vote in this admission. The particular constitutions decide whether the council or the chapter has the vote. In centralized institutes the council will always have the vote; in monasteries of nuns and insti. tutes of similar structure the chapter has the vote, but there can be also a previous vote of the council. It is likewise left to the constitu-tions to determine whether this vote of the council or chapter is deliberative or consultative. According to the ordinary practice of the Sacred Congregation the vote is deliberative, but in a few congre-gations it is only consultative. Congregations divided into provinces can have variations. The competent higher superior is frequently the mother provincial with the deliberative vote of her council, but often this must be supple-mented by the confirmation, approval, or consent'of the mother general either alone or with the deliberative or consultative vote of the general council. In other constitutions admission appertains to the mother general or the higher superior with the deliberative or consultative vote of the council, and, finally, in some institutes the mother provincial with the deliberative vote of her council merely proposes the admission to the mother general, who admits with the deliberative vote of her council. ~ Canon law does not oblige each province to have its own novitb ate, but the constitutions impose this obligation either absolutely or as far as it is possible. The Normae of 1901 stated that it was appro-priate for each province to have its own novitiate (n. 303). ¢ Canon 555, § 2, states that a period beyond a year demanded for the noviceship by the particular constitutions is not required for validity unless this is expressly stated in the constitutions. In practice it is required only for liceity. This longer period is practically always two years, but a few institutes have a noviceship of eighteen months. S According to canon'571, § 1, the competent authority for the dismissal of a novice is the superior or the chapter according to the constitutions. In the practice of the Sacred Congregation, the dis-missal of a novice is reserved to higher superiors with the vote of the council, which is more frequently consultative than deliberative. In congregations without provinces, this higher superior is the mother general. In congregations with provinces, the right is more frequently reserved to the mother general, but in some institutes it is given to the higher superior or the mother provincial. When the right is reserved to the mother general, the constitutions at times enact that the mother provincial and her council are to be con-sulted. Constitutions VOLUME 27, 1968 ÷ ÷ ÷ SJ. REVIEW FOR RELIGIOUS 17. Superior competent for the prolongation of the noviceship and any vote of a council (68)9 18. Duration. of temporary vows beyond three years; length of each temporary profession, for example, one of three, another of two years, or vice versa; five annual professions, and so forth (72) 19. Higher superior competent to admit to the pro-fessions, to prolong temporary profession, and vote of a council (73)1° ~ Canon 571, § 2, gives the right of prolongation of the noviceship to higher superiors but does not prescribe any vote of the council. Great variety is found in this matter in constitutions. In congregations without provinces, the right appertains to the mother general. The constitutions often demand no vote but in some the consultative and less frequently the deliberative vote of the council is prescribed. In congregations divided into provinces, the right of prolongation is given to the higher superior or the mother general, alone or with the consultative or deliberative vote of the respective council. 10 In virtue of canon 543, only a higher superior is competent to admit to any religious profession, whether temporary (first, renewal, or prolongation), or perpetual (solemn or simple). The competent higher superior is the mother superior in a congregation that has the monastic'structure and the mother general in a~centralized congrega-tion that is not divided into pr6vinces. In a congregation that has provinces, the constitutions determine whether the one admitting is the mother general or the mother provincial. Such constitutions fre-quently reserve the admissions to all professions to the mother gen-eral. This right is often given also to the mother provincial or higher superiors. Frequently also, and especially for perpetual profession, the mother provincial admits but her admission mnst be confirmed by the mother general. In a few institutes, at least sonde admissions ap-pertain to the mother general and her council but the request for the admission is made by the mother provincial with her council, for example, with the deliberative vote of this council for admiss!on to first temporary profession. If the constitutions do not determine the legitimate higher superior for the prolongation of temporary vows (c. 574, § 2), this appertains to the higher superior who has the right of admitting to either temporary or perpetual profession, but more probably to the latter when the higher superior for both of these admissions is not the same in the law of the constitutions. Canon 543 demands that there be a vote of the council or chapter, without specifying whether the vote is to be deliberative or consulta-tive, for admission to first temporary profession and perpetual pro-fession, whether simple 9r solemn, but not for the renewal of tem-porary vows nor for the prolongation of temporary profession. Canon 575, § 2, demands that the vote for the first temporary profession be deliberative, which is also to be extended to institutes in which the first profession is perpetual by privilege. The same canon appears to prescribe that the vote for the perpetual profession, simple or solemn, be only consultative; but the Holy See in approving consti-tutions interprets the canon as permitting a deliberative vote. There-fore, the Code of Canon Law permits either a consultative or delibera-tive vote for perpetual profession. In centralized congregations the council of the competent higher superior always has the vote. In congregations that have the monastic structure, the chapter has the vote; but there can also be a previous vote of the council. In the constitutions of centralized congregations: (1) the vote of the council.for the first temporary prgfession must be deliberative by reason of canon 575, § 2; (2) for renewals of temporary professions the constitutions commonly prescribe the consultative 20. Superior competent to permit an anticipated re-newal of temporary vows and any vote of a council (78)11 21. Authority competent to dispense from duration of temporary vows beyond three years (74) 22. Superior competent to receive the vows (74) 23. Formula of professions (75) 24. Definition of the vow of poverty (82) 25. Prescription on common life with regard to pov-erty (93) 26. Definition of the vow of chastity (94) 27. Definition of the vow of obedience (95-6, 100) 28. Obligation to obey constitutions and other orders of superiors (99) 29. Superior competent to exclude from renewing temporary vows or from making perpetual profession and any vote of a council (152)t-° 30. (Diocesan) A petition for dismissal of a professed of temporary vows must be made by the mother general and any vote of her council (155)la 31. Previous judgment on the incorrigibility and dis-missal of a. professed of perpetual vows and vote of coun-cil (158)a4 32. Superior competent for the declaration of fact in an automatic dismissal and vote of council (161)15 vote; (3) for the prolongation of temporary vows, the constitutions more frequently demand no vote but some require the consultative and a few the deliberative vote; (4) for perpetual profession the vote prescribed by the constitutions is practically always consultative. a According to canon 577, § 2, an anticipation as such may be per-mitted by any superior, whether a higher or minor local. However, this right is only to admit an anticipation. Since the renewal is a juridical profession, all the requisites of such a profession must be observed, and therefore the admission must be made by the compe-tent higher superior according to the constitutions, as explained in the preceding note. In constitutions an anticipation is usually re-served to a higher superior or to a particular higher superior. ~ Canon 637 leaves to the constitutions the determination of the superior competent for exclusion. The constitutions usually assign this right to the superior general with the consultative vote of her couucil, but a few demand the deliberative vote. A small number of constitutions give this power to the provincial or higher superiors cither alone or with the consultative or, less frequently, the delibera-tive vote of the council (REvmw FOR RELIGIOUS, 25 [1966], 391). ~ In a diocesan congregation the superior general will present the petition for a dismissal to the local ordinary, but the constitutions will frequently require the consultative or deliberative vote of her council for such a petition (REVIEW fOR RELmtOUS, 16 [1957], 272). x, Canon law does not clearly demand the intervention of the mother general nor of her council in the dismissal of a professed of perpetual vows. However, from analogy with the law on the dismis-sal of religious men of perpetual vows and the constant practice of the Sacred Congregation of Religious in the approval of constitutions, the dismissal of a professed woman of perpetual vows in both pon-tifical and diocesan congregations is to be referred to the mot

ÖZET10 Kasım 1938 tarihinde Mustafa Kemal Atatürk'ün hayatını kaybetmesi ile bir-likte Cumhurbaşkanı olan İsmet İnönü ülke yönetiminde en yetkili kişi haline gelmiştir. İnönü'nün CHP ve ülke yönetimindeki adete tek kişilik hakimiyeti ( Milli Şef ) Celal Bayar başta olmak üzere dönemin CHP'li milletvekili ve yöneticilerinde tepkiye neden olmuştur. Bir şahsın parti ve ülke yönetimindeki hakimiyetine İkinci Dünya Savaşı'nın da etkisiyle halkın büyük çoğunluğunda oluşan ekonomik sıkıntının ve iktidarın halkın muhafazakarlığı ile çelişen eğitim ve sosyal alanlardaki uygulamaları CHP ve dışındaki siyasi çevrelerde ve halkın büyük bir bölümünde muhalif bir tutumun oluşmasına neden olmuştur. Bu süreç hükümetin birtakım radikal uygulamaları ile birlikte örgütlü bir mu-halif hareketin doğmasına neden olmuştur. Yukarıda belirtilen nedenlerden kaynaklanan ve açıktan açığa bir söylem ve ey-leme dönüşmeyen CHP milletvekillileri içindeki bireysel tavırlar ilk defa Çiftçiyi Top-raklandırma Kanunu teklifi sırasında ortaya çıkmıştır. CHP milletvekilleri Celal Bayar, Adnan Menderes, Fuat Köprülü ve Refik Koraltan, 14 Mayıs 1945 tarihinde bu kanun teklifinin TBMM'de görüşülmeye başlaması ile birlikte hükümetin bu uygulamasına karşı tavırlarını yaptıkları konuşmalar ile ortaya koymuşlardır. Fakat esasen bu kanun tasarısının TBMM'ye sunulmasından önce CHP içinde muhalif bir grubun oluşması Tevfik Rüştü Aras'ın evinde yapılan perşembe toplantılarıyla başlamıştır. 1945 yılının Nisan ayından itibaren Tevfik Rüştü Aras'ın evinde bir araya gelen Emin Sazak, Adnan Menderes ve Fuat köprülü CHP'nin, İsmet İnönü'nün otoritesi altında olduğunu ifade etmişler ve bu durumu değiştirmek gerektiği üzerinde durmuşlardır. İkinci defa bir ara-ya gelen Adnan Menderes ve Fuat Köprülü demokratik bir merkez oluşturma konusun-da görüş birliğine varmışlardır. Daha sonraki toplantılara Refik Koraltan da katılmıştır. Adnan Menderes, partide ve toplum içinde etkili olan Celal Bayar'ı bu gruba katmak gerektiğini açıklamıştır. Celal Bayar ile yapılan toplantı sonunda o da gruba dahil ol-muştur. Grup üyeleri 18 Mayıs 1945 tarihinde yapılan toplantıda CHP Meclis Grubuna vermeyi düşündükleri Dörtlü Takriri hazırlamışlardır.Takrir verilmeden önce TBMM'de 1945 yılı devlet bütçesinin oylamasına katı-lan üç yüz yetmiş üç milletvekilinden İzmir Milletvekili Celal Bayar, Aydın Milletve-kili Adnan Menderes, İçel Milletvekili Refik Koraltan, Kars Milletvekili Fuat Köprülü ve Eskişehir Milletvekili Emin Sazak bütçeye karşı aleyhte oy kullanmışlardır. Cumhu-riyet Dönemi'nde ilk defa bir bütçeye karşı aleyhte oy kullanılmıştır. Böylece muhalif tavırlarını ikinci defa ortaya koymuşlardır. Grup üyeleri 7 Haziran 1945 tarihinde Celal Bayar, Adnan Menderes, Fuat Köprülü ve Refik Koraltan'ın imzası ile Dörtlü Takrir'i CHP Meclis Grubu Başkanlığı-na vererek muhalif tutumlarını somutlaştırmışlardır. Takrirde CHP'nin işleyişinin de-mokratik ilkelere uygun hale getirilmesini ve TC. Anayasası'nda var olan vatandaş hak ve hürriyetlerinin tanınması talep etmişlerdir. Bu takrir 12 Haziran 1945 tarihinde CHP Meclis Grubu'nda görüşülmüş ve red-dedilmiştir. Takririn reddedilmesi ile birlikte devam eden süreçte bu kadronun CHP içinde siyaset yapma imkanı kalmadığı gibi takrirde talep edilen bir düzenin kurulma-sının CHP içinde mücadele edilerek olamayacağı ortaya çıkmıştır. Takririn, CHP Meclisi Grubuna verildiği günlerde Cumhurbaşkanı İsmet İnönü, Rauf Orbay ile görüşmüş yeni parti kurulması fikrini ona açmıştır. Bu görüşmeden, İnönü'nün yaptığı diğer konuşmalardan cesaret alan grup üyelerine karşı CHP'li yöne-tici ve milletvekillerinin olumsuz tavrı, partinin yayın organı Ulus gazetesindeki ağır sözlerle dolu yazılar grup üyelerinin CHP'den ayrılmalarına neden olmuştur. Zaten Adnan Menderes ve Fuat Köprülü Vatan gazetesinde yayınlanan yazıları nedeniyle CHP Divanı tarafından 25 Eylül 1945 tarihinde CHP'den ihraç edilmişlerdir. Diğer isimlerde istifa etmişlerdir. Partisiz kalan grup üyeleri parti kurma çalışmalarına başla-mışlar ve Demokrat Parti 7 Ocak 1946 tarihinde resmen kurulmuştur. Demokrat Parti, Dörtlü Takrir'in imzacıları: Celal Bayar, Adnan Menderes, Fuat Köprülü ve Refik Koraltan tarafından kurulmuştur. Demokrat Parti'nin simgesi "DP", genel merkezi ise Antalya Milletvekili Cemal Tunca'nın Ankara Sümer Sokaktaki sekiz numaralı binası olmuştur. Demokrat Parti'nin kuruluş gerekçesinde ve programında Türkiye'de demok-ratik bir rejimin kurulacağı, TC Anayasası'nda demokrasiye aykırı kanunların kaldırı-lacağı, vatandaşların hak ve hürriyetlerinin anayasal teminat altına alınacağı dile geti-rilmiştir. Muhalefet yıllarında ise CHP ve iktidar demokratik olmayan tutum ve davra-nışlar sergilemekle itham edilmiştir. Muhalefet yıllılarında iki parti arasında demokra-siye aykırı birçok olay yaşanmıştır. Hatta 7 Ocak 1947 tarihinde gerçekleşen Demokrat Parti Birinci Genel Kongresi'nde kabul edilen Hürriyet Misakı'nda TC Anayasası'na aykırı olan kanunların kaldırılması ve demokrasiye uygun kanunların yapılması talep edilmiştir. Bu istekler yerine getirilmez ise Demokrat Parti Genel Yönetim Kurulu'na sine-i millet kararı ( TBMM'den çekilme ) hakkı verilmiştir. Demokrat Parti yönetici-leri iktidara gelmeleri halinde vatandaşlara hak ve hürriyetlerinin tanınacağı, demokra-siye aykırı kanunların kaldırılacağı ve TC Anayasası'nın demokrasiye uyumlu hale ge-tirileceği sözlerini vermişlerdir. 14 Mayıs 1950 seçim faaliyetlerinde aynı vaatler tekrarlanmıştır. Hatta 2 Nisan 1950 tarihinde Kasımpaşa'da konuşan Demokrat Parti Genel Başkanı Celal Bayar, grev hakkının demokratik hak olduğunu ve demokrasinin olduğu ülkelerdeki gibi toplumsal düzene ve ekonomiye zarar vermeyecek biçimde işçilere grev hakkının verileceğini ifa-de etmiştir. Seçimleri kazanan Demokrat Parti adına Adnan Menderes 22 Mayıs 1950 tarihinde hükümeti kurmuş ve 29 Mayıs 1950 tarihinde hükümet programı TBMM'de onaylanmıştır.Hükümet programında partinin seçim beyannamesinde olduğu gibi iktidar deği-şikliğinin ülkede maddi ve manevi hiçbir sarsıntıya yol açmasına imkan tanınmayacağı ve özellikle devri sabık yaratılmayacağı vurgulanmıştır. Programda, TC Anayasası'nda vatandaş hak ve hürriyetlerine ve millet iradesine dayanan kararlı bir devlet düzeninin gerçekleşmesini sağlayacak düzenlemelerin yapılacağı ifade edilmiştir. Ayrıca CHP hükümetlerinden ( tek parti dönemi ) kalan, demokratik olmayan kanunların, alışkan-lıkların ve anlayışların değiştirileceği vurgulanmıştır. Programda, işçilere grev hakkının sosyal ve ekonomik düzeni bozmayacak şekilde tanınacağı açıklanmıştır. Demokrat Parti İktidarı Programı'nda sadece vatandaşlara tanınacak haklar yer almamıştır. Ayrıca o tarihlerde azınlıkta olsa da bazıları tarafından hak olarak görülen faaliyetlerin yasaklanacağı da yer almıştır. Cumhuriyet'in ve inkılapların korunması için aşırı sol akımlara ( komünizm ) izin verilmeyeceği ve bunlarla etkin bir biçimde müca-dele edileceği ifade edilmiştir. Bunlara karşı kanuni tedbirlerin alınacağı çünkü bu tür düşüncelerin günün şartlarında fikir ve vicdan hürriyeti olarak görülmediği vurgulan-mıştır. Bu fikir akımların hürriyet maskesi altında yayın yapmalarına izin verilmeyeceği çünkü bu düşünce akımlarının amacının özgürlükleri ortadan kaldırmak olduğu iddia edilmiştir. Komünizm fikir akımının yanı sıra irticai hareketlere de asla müsaade edil-meyeceği vurgulanmıştır. Demokrat Parti Dönemi'nde iktidarın sivil toplum kuruluşları ile ilişkilerine özetlemeden önce sivil toplumun örgütü tanımını yapmak yerinde olacaktır. Sivil top-lum kavramı farklı biçimlerde tanımlanan bir kavramdır. Özellikle devlet ile sivil top-lum arasındaki ilişki farklı tanımlamalara neden olmaktadır. Bu tanımlardan bazılarında sivil toplum, devletten tamamen bağımsız, devleti kontrol eden ve hatta devletin alter-natifi olan örgütlü bir güç olarak tarif edilmiştir. Diğer tanımlarda ise devlet ile sivil toplum arasında bu kadar keskin bir ayrılığın olmadığı, sivil toplumun devlete top-lumsal katılımı sağlama amacının var olduğu ileri sürülmüştür. Modern anlamda sivil toplum kavramı "Non Govern Mental Organizations" ( devletten bağımsız örgütlen-meler ) olarak tanımlamasının yanı sıra "gönüllü kuruluşlar", "kar amacı gütmeyen ku-ruluşlar" gibi ifadelerle de tanımlanmaktadır. Sivil toplum tanımını yaptıktan sonra Demokrat Parti iktidarları öncesi sivil toplum örgütlenmesine devletin müdahalesinin ne zaman kaldırıldığına kısaca yer verelim. Türkiye'de 28 Haziran 1938 tarihinde yürürlüğe giren 3512 sayılı Cemiyetler Kanunu ile Osmanlı Devleti döneminden kalma 1909 tarih ve 121 sayılı Cemiyetler Kanun'u ve bu kanunda yapılan 353 ve 387 sayılı kanunlar yürürlükten kalkmıştır. Bu kanunun dokuzuncu maddesinin h bendiyle "aile, sınıf, ırk, cins" esasına dayalı der-neklerin kurulması yasaklanmıştır. Bu madde ile sendika ve birçok derneğin kurulması yasaklanmıştır. Bu kanunun kabul gerekçesinde, o dönem de bazı ülkelerde var olan ko-münist ve faşist rejimlerin ülkenin yönetimin ele geçirmesini önlemek olduğu ileri sü-rülmüştür. İsmet İnönü'nün 10-11 Mayıs 1946 tarihinde CHP Kurultayı'nda yaptığı konuşmadan sonra 5 Haziran 1946 tarihinde 4919 sayılı Kanun ile dernek kurma işle-mindeki izin alma formalitesi kaldırılmıştır. Sınıf esasına dayalı dernek kurma yasağı da kalkmıştır. Bu kanunun kabulü sırasında Demokrat Parti adına bir konuşma yapan Adnan Menderes, kanunda yapılan değişikliği demokrasiye giden yolda önemli bir aşa-ma olarak adlandırmıştır. Sivil toplum örgütlenmesinin önündeki engeller Demokrat Parti İktidarı öncesinde kaldırılmıştır. Demokrat Parti İktidarı döneminde sivil toplum kuruluşları ile ilişkiler iki bölü-mde ele alınabilir. Birinci bölüm hükümetin sivil toplum alanında yaptığı düzenleme-lerden oluşur. İkinci bölüm ise iktidarın sivil toplum kuruluşlarına yaklaşımı yani onların faaliyetlerine karşı tutumu, ülke yönetimi ile ilgili alınan kararlara ilgili sivil toplum kuruluşlarının tepkileri ve sivil toplum kuruluşlarının kendi alanları ile ilgili alınan kararlarda bu kuruluşların isteklerinin ve itirazlarının dikkate alıp almamasından oluşur.Demokrat Parti İktidarı döneminde sivil toplum alanında birçok düzenleme yapılmıştır. Hükümetin yaptığı bu düzenlemelere günümüzün demokrasi düzeyi ile yaklaşmak zamanın koşullarını ve demokrasi kültürünün oluşum sürecini dikkate almamak anlamına gelir. Hükümetin sivil toplum alanında yaptığı ilk düzenleme 5680 sayılı Basın Kanunu'dur. Kanunun kabulü demokrasi ilkeleri ile bağdaşan bir uygulama olmuştur. Bu nedenle basın ve basın-yayın örgütleri bu yasayı doğru bir adım olarak görmüşlerdir. Hükümetin sivil toplum alanında yaptığı ikinci kanuni düzenleme 5844 sayılı Komünizm İle Mücadele Kanununu çıkarmasıdır. İktidarın programında komü-nizm fikir akımına ve komünist yayınlara karşı mücadele edileceği, bu fikir akımlarının faaliyetlerinin demokratik bir fikir ve vicdan hürriyeti olarak görülmediği aksine de-mokratik rejimi ortadan kaldırmaya yönelik bir tutum ve tavır olduğu vurgulanmıştır. Muhalefetin de bu konuda iktidarla aynı düşünceye sahip olması bu kanunun çıkarıl-masını kolaylaştırmıştır. Demokrat Parti İktidarı'nın bu tür düşünce akımlarına ve onların faaliyetlerine izin vermemesini değerlendirirken zamanın koşullarını ve demok-rasi kültürünün oluşum sürecini göz önünde tutmak yerinde olacaktır. İktidarın sivil toplum alanı ile ilgili yaptığı bir başka uygulama ise 5816 sayılı Atatürk Kanunu'nun çıkarılmasıdır. Atatürk'ün kişiliğine, ilke ve inkılaplarına saldırıların sonucunda kabul edilmiş olan bu kanun günümüzde de geçerlidir. Bu kanunun çıkarılmasına Atatürk'ün kurduğu parti olan CHP'li milletvekillerinin karşı çıkmış olmaları ise üzerinde durul-ması gereken önemli bir husustur. Hükümetin sivil toplum alanında gerçekleştirdiği bir başka düzenleme ise 6761 sayılı Vicdan ve Toplanma Hürriyetini Koruma Kanunu'nun kabul edilmesidir. Kanun, irticai hareketlerin artarak rejimi tehdit eder hale gelmesinin sonucu çıkarılmıştır. İrticai hareketlere izin verilmeyeceğini, demokratik rejimi koruya-cağını programında ilan eden hükümet bunun gereğini yerine getirmiştir. Dinin siyasi veya diğer çıkarlar için kullanılması ve bu tür örgütlenmelerin kurulmasını demokratik ilkelerle bağdaştırmak mümkün değildir. Hükümetin sivil toplum alanına bir başka müdahalesi Neşir Yolu ile veya Radyo ile İşlenecek Bazı Cürümler Hakkındaki Kanun'u çıkarması ile 6732 ve 6733 sayılı basın kanunlarının bazı maddelerini değiş-tirmesi ile olmuştur. Bu kanunlarda yer alan kişilerin şikayeti olmadan savcıların ya-yınlar ile ilgili kendiliğinden harekete geçebilmesi unsuru haber alma ve verme hür-riyetini engelleyen bir koşul oluşturmuştur. Yine gazetecilerin yaptıkları haberler ve köşe yazarlarının yazdıkları yazılar nedeniyle şikayet edilmeleri halinde kendilerini müdafaa edebilmeleri için ispat hakkının onlara verilmeyişi bazı konularda ( iktidar ve mülki amirler ile ilgili yolsuzluk vb) haber yapmalarına, yazı yazmalarına engel olacak ortamı oluşturmuştur. Ayrıca, halkın haber alma özgürlüğüne, gazetecilerin özgür ve bağımsız çalışmasına engel olmuştur. İspat hakkı verilmediği gibi bu tür yazı ve haberler için cezaların arttırılması basın hürriyetini ortadan kaldırmıştır. Bu nedenle bazı basın mensupları hareket içerikli haber ve yazıları nedeniyle ceza almış olsalar da hükümetin politikalarını eleştiren onlarca basın çalışanına hapis cezalarının verilmesi vatandaşlara hak ve hürriyetlerini vereceğini ve devri sabık yaratmayacağını söyleyen Demokrat Parti İktidarı'nın bu uygulamaları onun söylemleri ve adıyla çelişmesine ne-den olmuştur. Hükümetin sivil toplum alanında yaptığı bir başka kanuni düzenleme 6771 Sayılı Toplantılar ve Gösteri Yürüyüşleri Kanunu'nu çıkarmasıdır. Kanun, siyasi partilerin seçim varmış gibi çok fazla miting yaptığı ve bu mitinglerde konuşanların hükümeti ağır bir şekilde eleştirdiği ve hatta bazı hatiplerin hükümet üyelerine ağır sözler söylediği gerekçeleriyle kabul edilmiştir. Bu kanun ile partilerin miting ve kapalı alan toplantıları seçim zamanı ile sınırlandırılmıştır. Bu nedenle bu uygulama demokrasiye aykırı bir düzenleme olmuştur. Bir parti veya dernek kanunlara aykırı hareket etmediği sürece istediği zaman izin almak koşulu ile miting yapabilmelidir. Hükümetin sivil toplum kuruluşları ile ilişkilerine baktığımızda ise olumlu ve o-lumsuz tutum ve uygulamaların varlığından söz edebiliriz. İktidarın sivil toplum kuru-luşları ile ilişkileri dernekler, sendikalar ve basın teşkilatları ile olmak üzere üç ana bö-lüm halinde ele alınabilir. Derneklerle ilişkilere baktığımızda öğrenci dernekleri ile iliş-kilerin daha yoğun olduğunu söyleyebiliriz. Özellikle TMTF ve MTTB gibi öğrenci dernek federasyonları yönetimleri ile ilişkiler öğrenci dernekleri ile ilişkilerin en önemli bölümünü oluşturur. Bu konuda partilerin bugünde devam eden derneklerin yönetimle-rini elde etme isteği Demokrat Parti İktidarı'nın da faaliyetlerinden birisini oluşmuştur. Muhalif olan yönetimleri değiştirmek için çeşitli çalışmalar yapılmıştır. Bu doğrultuda Demokrat Partili dört milletvekili tarafından öğrenci derneklerine hükümetin verdiği ö-deneği dağıtma ve gençlik sorunlarını çözmek amacıyla kurulmuş olan Gençlik Bürosu' nun TMTF ve MTTB'nin yönetim kurulları seçimlerine müdahale etmesi ve sonrası yaşanan olaylar demokrasi ilkeleri ile bağdaşmamıştır. Ayrıca Türkiye Milli Gençlik Teşkilatı adında bir gençlik derneği varken Türk Milli Birliği'nin kurulması ve böylece geçliği farklı cephelerde örgütleme isteği gençliğin birbiri ile kavgalı hale gelmesine ne-den olmuştur. Radyo Dinlemeyenler Cemiyeti'nin İstanbul Valisi Ethem Yetkiner tara-fından kanunsuz bir biçimde kapatılması, Ankara Üniversitesi Siyasal Bilgiler Fakültesi Dekanı Turhan Fevzioğlu'nun görevden alınması nedeniyle eylem yapan öğrencilerin gözaltına alınması ve mahkemeye verilmesi, İTÜTB'nin üniversitedeki yemek boykotu nedeniyle öğrencilerin gözaltına alınmaları, mahkemeye verilmeleri ve hükümet yetki-lilerinin bu konuda yaptıkları açıklamalar demokratik bir iktidar sivil toplum kuruluşu ilişki tarzına aykırı olmuştur. Tahkikat Komisyonu kararları ile örfi idarelerin kurulması ve öğrencilerin tepkilerinin engellenmesi de demokrasi açısında doğru olmayan uygula-malar olmuştur. Kiracılar Cemiyeti'nin istekleri dikkate alınarak Kira Kanunu'nun ka-bul edilmesi, tüccar, esnaf ve sanayicilerin derneklerinin talepleri dikkate alınarak Milli Korunma Kanunu'nda yapılan değişiklik ve kredi imkanlarının artırılması gibi karar-larda dernekler ile ilgili hükümetin olumlu yönde uygulamaları olmuştur. Ayrıca hükü-metin irtica ve komünizm ile mücadeleleri de dernekler tarafından olumlu karşılan-mıştır. Hükümetin sendikalar ile ilişkilerine baktığımızda ise grev hakkı tartışmalarının en önemli sorun olduğunu söyleyebiliriz. İktidarın seçim vaatlerinde ve programında olan grev hakkı ile ilgili sendikalar tarafından onlarca talep gelmiştir. 1951 yılında bir tasarı hazırlanmış olmasına ve ilgili bakanların bu hakkın verileceğini yıllarca söyleme-lerine karşın grev hakkı verilmemiştir. Çalışma bakanları grev hakkının verilmeme ne-denini, genellikle iktisadi ve sosyal düzenin bozulabileceğine dayandırmışlardır. Ayrıca, grev hakkı verildiğinde işverene lokavt hakkının da tanınması gerektiği için sendikala-rın mali gücünün bunu kaldıramayacağını ve işçilerin zor durumda kalacağını iddia et-mişlerdir. Bu nedenlerle grev hakkı için acele edilmemesini dile getirmişlerdir. İşçiye grev hakkının verilmemesinin yanında işçi mitinglerinin yasaklanması; kanunsuz grev nedeniyle bazı sendikaların kapatılması; işsizlik rakamları açıklamaları nedeniyle Çalışma Bakanlığı ile tartışmaya giren bazı sendika birliklerinin Sendikalar Kanunu'nun sekizinci maddesinde yer alan ayrı ayrı iş kolundaki sendikaların sendikal birlik olama-yacağı gerekçesiyle kapatılması; işçi seminerlerinin yasaklanması ve burada konferans verenlerin cahillikle, komünistlikle ve siyasi propaganda yapmakla ile itham edilmesi; Zonguldak Maden İşçileri Sendikası ikinci başkanının muhalif açıklamaları nedeniyle görevden alınması ve sendikanın kongresine müdahale edilmesi gibi olaylar demokratik olmayan tutumlar olmuştur. Kolektif İş Akdi tasarısının TBMM'ye getirilmesi, işçiler için ev yapılması, yıllık ücretli iznin verilmesi, tatil yapamayanlara çalıştıkları gün için yevmiye ödenmesi, sendikal faaliyet nedeniyle işten çıkarılmaların kanunla yasaklan-ması, işçi sigortalarındaki düzenlemelerde işçilerin ve sendikaların lehine olan demok-ratik uygulamalar olmuştur. Basın ve onun teşkilatları ile ilişkilerine baktığımızda Demokrat Parti, muhalefet yıllarında ve iktidarının ilk üç, dört yılında basının büyük bir bölümü tarafından destek- lenmiştir. Fakat hükümet politikalarındaki değişmeler ve ekonomideki kötü gidiş bası-nın büyük bir bölümünün hükümete muhalif olmasına neden olmuştur. Bu nedenle bası-nının muhalif partilerin eylem ve söylemlerini sayfalarına taşıması; hükümet politikala-rını eleştiren yazılar yayınlaması hükümetin yukarıda aktardığımız kanuni önlemleri al-masına neden olmuştur. Bu kanunların kabulüne bazı gazetecilerin hükümet üyeleri ile ilgili eleştirinin boyutunu aşarak hakaret içeren yazıları kaleme almaları da etkili olmuş-tur. Özellikle 1958 yılından sonra basın kuruluşları ile hükümet üyeleri arasında ilişkiler gerginleşmiştir. Basın sanki bir muhalefet partisi gibi muhalefeti hükümete karşı tek cephede birleşmeye çağırırken hükümette basını reklam ödeneklerinin azalması nede-niyle bu yönde hareket etme ve meşru hükümete karşı halkı ayaklanmaya teşvik etmek-le itham etmiştir. İsmet İnönü'nün ve CHP'lilerin yurt gezileri ile Osman Bölükbaşı'nın Kırşehir'i ziyareti ve tutuklanması sırasında bazı gazetecilerin polis tarafından tartak-lanması, fotoğraf makinelerinin ellerinden alınması, gözaltına alınmaları, yargılanma-ları, bu olayların yayının yasaklanması hükümet ile basının ilişkilerini daha da gergin-leştirmiştir. Bu olaylar nedeniyle basın örgütlerinin tebliğler yayınlamaları ve bu tebliğ-lerden birisi nedeniyle İstanbul Gazeteciler Sendikası'nın siyaset yaptığı gerekçesiyle kapatılması ve Beynelmilel Basın Enstitüsü'nün Türkiye'deki basın hürriyeti ile ilgili açıklamasının yayınının yasaklanması basınla iktidarı karşı karşıya getirmiştir. Bu olay-lar bazı gazeteci örgütlerinden istifa edenlerin Demokrat Parti'ye yakın gazeteciler ile radyo ve Anadolu Ajansı'nda çalışan gazetecilerden oluşan Matbuat Kulübü'nün kurul-ması ile sonuçlanmıştır. CHP'nin son olaylar nedeniyle halkı iktidara karşı isyana teşvik ettiği ve silahlı hücreler kurduğu gerekçesiyle Tahkikat Komisyonu'nun kurulması ve bu olay sonucunda örfi idarelerin ilan edilmesi bazı örfi idare kararlarına uymadığı ne-deniyle bazı gazetelerin kapatılmasına neden olmuştur. Tabi ki sadece hükümetin basın-la olumsuz yönde ilişkileri olmamıştır. Başbakan Adnan Menderes birçok kez bazı ga-zetecilere ziyafet vermiş, onların teşekküllerini ziyaret etmiş ve istek ve sorunlarını din-lemiştir. Özetle Demokrat Parti İktidarı Türkiye'de demokrasi kültürünün oluşmadığı ve Cumhuriyet'in ilanının üzerinden çok fazla zamanın geçmediği bir dönemde işbaşına gelen bir iktidardır. Bu nedenle devri sabık yaratılmayacağı ve demokratik hak ve hürriyetlerin tanınacağı, TC Anayasası'nın demokrasi ilkelerine uygun biçimde tanzim edileceği sözleri tutulamamıştır.ABSTRACTOn November 10, 1938 with the death of Mustafa Kemal Ataturk, Ismet Inonu country, the management of which the President has become the most authoritative person. İnönü, CHP and the state administration dominated by single units (National Chief), especially the period of Celal Bayar reaction caused CHP deputies and managers. Direction of the party and the country is a party to the Second World War due to the domination of the majority of the people and the power of the economic distress of the people in conflict with conservative political circles and outside the CHP applications in educational and social fields, and a large part of the population has led to the formation of an oppositional stance. In conjunction with this process, the government organized a number of radical opposition movement has led to applications.Due to the reasons stated above, and openly turned into a discourse and actions of individual behavior within the CHP has emerged during the bid for the first time legislation for land reform. CHP deputies Celal Bayar and Adnan Menderes, Fuat Koprulu, and Refik Koraltan, May 14, 1945 with the start of the discussion in Parliament on the proposal of this law the government's attitude towards the application put forward by their speeches. However, prior to the submission to Parliament of the draft of this law is essentially a dissident group within the CHP meetings began Thursday in the home of the formation of Tevfik Rüştü Aras. Aras Tevfik Rüştü since April of 1945 came together at home Emin Sazak sure, Adnan Menderes and Fuat Koprulu CHP reported that they were under the authority of Ismet Inonu and focused on the need to change this situation. Fuat Koprulu Adnan Menderes coming together for the second time and agreed on establishing a democratic center. Refik Koraltan later participated in the meetings. Adnan Menderes, the party and in the community should join this group Celal Bayar has announced that effective. The meeting with the group at the end of Celal Bayar, it has been included. Group members at the meeting held on May 18, Calm before the Turkish Grand National Assembly without a vote of the state budget of 1945 three hundred and seventy-three deputies involved in İzmir deputy Celal Bayar,Deputy Aydin Adnan Menderes, Mersin deputy Refik Koraltan, Kars deputy Fuat Koprulu and Eskişehir deputy Emin Sazak used negative vote against the budget. Against the budget vote against the Republican period was used for the first time. Thus, the attitudes of the opposition put forward a second time. 1945 was prepared by the CHP Parliamentary Group Quartet Motion to think.Group members on June 7, 1945 at Celal Bayar and Adnan Menderes, Fuat Koprulu and the CHP Parliamentary Group of the motion hazard with the signature of President Rafik Koraltan'ın attitudes explicitly put forward by the opposition. The operation of the CHP's proposal to be brought into line with democratic principles and the TC. Recognition of citizens' rights and freedoms of the Constitution claimed that exists.CHP Parliamentary Group on June 12, 1945 This resolution was discussed and rejected. Calm in the ongoing process of this staff within the CHP with the rejection of the possibility of politics as no event requested a proposal to establish an order could not be fighting in the CHP has emerged.The proposals given in the CHP parliamentary group, recently President Ismet Inonu, the idea of establishing a new party he has met with Rauf Orbay. This meeting, the group ventured İnönü his other speeches negative attitude against members of the CHP managers and members of parliament, the party organ of the Nation newspaper articles full of heavy words to leave the group members has led to the CHP. Already published in Homeland Adnan Menderes and Fuat Koprulu writings were expelled from the CHP CHP by the Court on September 25, 1945.Other names resigned. The remaining members of the group began the work of establishing party-Party and the Democratic Party was formally established on January 7, 1946. The Democratic Party, Four signatories to the motion: Celal Bayar and Adnan Menderes, was founded by Fuat Koprulu, and Refik Koraltan. Symbol of the Democratic Party, "DP", is headquartered in Ankara Antalya Deputy Cemal Tunca Sumerian has been building street number eight.The justification of the Democratic Party establishment of a democratic regime in Turkey to install and program, contrary to the laws of democracy, the Constitution of the Republic of Turkey removed, will be guaranteed by the constitutional rights and freedoms of citizens are expressed. In opposition to the CHP, and the government has been accused of exhibiting non-democratic attitudes and behaviors. The opposition between the two parties yıllılarında many events occurred against democracy. Even the Democratic Party, which took place on January 7, 1947 the First General Congress of the abolition of laws which are contrary to the Constitution of the Republic of Turkey adopted the Convention on Freedom and democracy has been requested to the appropriate law. These requests are not adhered to given the right to withdraw from the Parliament of the Board of Directors of the Democratic Party. If the Democratic Party came to power managers to recognize the rights and freedoms of citizens, democracy, contrary to the laws of the Republic to remove the words of the Constitution gave making them compatible with democracy.May 14, 1950 election activities, the same promise was repeated. Even speaking Kasımpaşa on April 2, 1950 Democratic Party Chairman Celal Bayar, that democratic rights and democracy in countries where the right to strike as the social order and stated that the economy will not harm the workers the right to strike. On behalf of the Democratic Party won the elections on May 22, 1950 the government of Adnan Menderes set up and on May 29, 1950 the Parliament approved the government's program.The government program as well as the party's electoral declaration is no shock of the moral and material change of government in the country the possibility to open the account will not be recognized, and in particular sorulmayacağı previous government was emphasized. In the program, the Constitution of the Republic of Turkey is based on the will of the citizens' rights and freedoms and the nation are expressed in stable arrangements shall be made to ensure the realization of a state order. In addition, the governments of the CHP (single-party period) and the remaining non-democratic laws, habits, and understandings change is emphasized. In the program, the workers explained to recognize the right to strike will not disrupt the social and economic order.Programme of the Government of the Democratic Party would get only the rights of citizens were not included. In addition, even though at that time by some of the minority rights in the banned activities took place. Reforms for the protection of the Republic and the extreme left movements (communism) and will not be allowed to deal with them effectively unless otherwise indicated. Legal action will be taken against them because such conditions, the ideas and thoughts of the day is not seen as freedom of conscience is emphasized. This idea will not be allowed to broadcast under the guise of freedom of currents currents of thought because it has been claimed that the purpose of eliminating freedoms. The idea of communism would not be allowed to flow as well as the reactionary movements never be emphasized.Democratic Party Period Before summarizing the power of civil society in its relations with non-governmental organizations would be appropriate to define the organization. The concept of civil society is a concept defined in different ways. In particular the relationship between the state and civil society leads to different definitions. Some of these definitions, civil society, completely independent of the government, which controls the state and even the organized power of the state, which has been described as an alternative. Other definitions of the state and civil society is not so much a sharp separation, has the purpose of ensuring the participation of civil society, the state has been suggested that social. The concept of civil society in the modern sense "Non Govern mental Organizations" (independent of the state organizations), as well as the definition of "voluntary organizations", "nonprofit organizations" as well as the terms are defined. After the definition of civil society non-governmental organization prior to the governments of the Democratic Party has been removed briefly when you let the government's interference.Turkey Associations law no. 3512 came into force on June 28, 1938 and 1909 by the Ottoman Empire era and societies act no. 121 and no. 387 to the law and the law was abolished 353. This is the ninth article of the law bendiyle h "family, class, race, gender" on the basis of the establishment of associations is prohibited. This material association with the trade unions and the establishment of many prohibited. Accept the justification for this law, existing at the time of communist and fascist regimes in some countries to avoid taking over the administration of the country suggested that.Ismet Inonu, 10 to 11 May 1946, after his speech to the CHP congress of the law no. 4919 on June 5, 1946 permitting process and formalities to freedom of association has been removed. Class on the basis of the ban on freedom of association disappeared. Time of the adoption of this law, gave a speech on behalf of the Democratic Party of Adnan Menderes, the change in the law is an important step on the road to democracy, termed. Removed the obstacles to the organization of civil society ahead of the Democratic Party Government.Relations with non-governmental organizations in the Government of the Democratic Party can be considered in two parts. The first part consists of the Regulation in the field of government, civil society. The second part of power approach to civil society organizations, that is, their attitude towards the activities of the country, on the decisions taken on the management of non-governmental organizations and civil society responses in decisions related to their field consists of absence from these organizations to take into account requests and objections.The Governments of the Democratic Party made many regulations in the field of civil society. The government's approach to his time with the level of democracy in today's terms of these regulations and take no account of the formation process of a culture of democracy means. The government's first regulation in the field of civil society Press Act no. 5680. The adoption of the Law has been a practice incompatible with the principles of democracy. Therefore, the press and media organizations saw this as a step towards the law. The second legal regulation in the field of civil society, the government's Struggle Against Communism Act 5844 to issue no. The idea of communism and communist publications program flow of power to fight against the idea of a democratic currents of ideas and activities seen as contrary to freedom of conscience to abolish the democratic regime is emphasized as an attitude and demeanor. Opposition to have the same thought on this subject, power and facilitated the removal of this law. İktidarı'nın Democratic Party not to allow this kind of thought currents and their activities in terms of assessing the time and would be wise to keep in mind that the process of the formation of a culture of democracy. Another application is related to the field of civil society that the government is the removal of the law no. 5816 of Atatürk. Atatürk's personality, principles and reforms of this law which has been adopted as a result of the attacks also applies today. This law established by Ataturk party, the CHP deputies opposed the removal of the need to focus on to be an important consideration. If the regulation is carried out by the Government in the field of non-governmental No. 6761 is the adoption of the Law on Protection of conscience and the right to freedom of assembly. The law was a result of the arrival of fundamentalist movements become increasingly threaten the regime. Harekelere reactionary allowed the democratic regime of government that proclaimed the need to protect the program fulfilled. The use of religion for political or other interests is not possible to reconcile democratic principles and the establishment of such organizations. Another area of civil society through the intervention of the government or the Radio Broadcasting to be covered by the Act on Certain Felonies by extraction with replacement of some provisions of the laws of 6732 and 6733 has been no press. Without these laws, prosecutors publications related to the complaints of the people pass the element of self-motivation has created a condition that prevents the freedom to receive and impart news. Again, journalists, columnists wrote articles for their news and to be able to prove that the right to defend themselves if they are complaining verilmeyişi them on some issues (related to power and corruption, governors, etc.) make news, the media has created to prevent writing to write. In addition, the public freedom of information, has been hampered by journalists to operate freely and independently. Proof is not given the right to increase the penalties for press articles and news like this kind of freedom is eliminated. For this reason, some members of the media even if they are convicted of moving content, news and articles critical of the government's policies, press the dozens of employees and the transfer of prison sentences would be given rights and freedoms of citizens who have no former Democratic Party İktidarı'nın these practices conflict with the name of his discourses, and from what has been . Any other legal regulation in the field of civil society that the Government No. 6771 Law on Meetings and Demonstrations landing. The law of political parties and election rallies like there's a lot of rally speakers heavily criticized the government and even some harsh words said to the members of the government on grounds of orators were adopted. With this law, meetings, parties, rally and off the field is limited to election time. Therefore, this application has an arrangement undemocratic. Act contrary to the laws of association, unless a party or get permission at any time be able to rally with the condition.If we look at the government's relations with civil society organizations can talk about the existence of positive and negative attitudes and practices. Power relations with non-governmental organizations, associations, trade unions and the press offices of three main parts: can be handled. When we look at the relations of relations with associations, student associations say that more intense. Student associations and federations, such as TMTF MTTB especially relations with governments creates the most important part of relations with student associations. Management of associations in this regard the parties desire to achieve, which continues today İktidarı'nın Democratic Party, one of the activities occurred. Various studies the management of the opposition to change. In this respect the government of the Democratic Party the benefit of four deputies student associations established to solve the problems of deploying and youth, the Youth Bureau's board of directors MTTB'nin TMTF and after the elections and the events in the intervention was not consistent with democratic principles. In addition, while Turkey's National Youth Organization is a youth association, and thus the establishment of the Turkish National Union geçliği different fronts at loggerheads with each other to become the youth organization has led to the request. Radio unlawfully by not obeying the closure of the League of the Governor of Istanbul Ethem Yetkiner, Dean of the Faculty of Political Sciences, Ankara University, Turhan Fevzioğlu'nun dismissal of the action because of the detention and court-students who, due to the boycott of food İTÜTB'nin university students detention, without trial and government officials and their explanations in this regard the relationship of a democratic style of government, non-governmental organizations has been inconsistent. Research Commission decisions and the establishment of the legal authorities and the students' reactions have been prevented by applications that are not correct in terms of democracy. Requests, taking into account the adoption of the Law on Lease Tenants Association, merchants, tradesmen, and taking into account the demands of the industrialists' associations, and credit facilities amendment to the Law on Protection of National Associations of decisions, such as increasing the government has applications in a positive way. In addition, the government struggles with fundamentalism and communism was welcomed by the associations.If we look at the government's relations with the trade unions the right to strike is the most important problem söyleyebiliriz.Hükümetin election promises and program discussions with the trade unions on the right to strike has been requested by the dozens. In 1951, a bill has been prepared and the relevant ministers would say that for many years, but the right to strike were not given this right. The right to strike or not to study the cause of ministers, generally relied on the economic and social order can go wrong. In addition, the employer is given the right to strike or lock-out should be recognized the right of the workers to handle this difficult situation will remain the financial power of the trade unions have claimed. For these reasons expressed not to rush to the right to strike. An employee is not given the right to strike of workers rallies next to the prohibition of certain trade unions due to the closure of illegal strikes, unemployment figures into the discussion with the Ministry of Labour for comments eighth article of the Law on Trade Unions located in some of the trade union trade union trade union unity can not be separate business line on the ground, working seminars ban and ignorance of those who lecture here, to be accused of being a communist and political propaganda; Zonguldak Mine Workers' Union and the second president of the union congress to intervene in the dismissal of the opposition, such as descriptions of events were non-democratic attitudes. The introduction to Parliament of the draft collective employment contract for workers to home, paid annual granting of a permit, work groups not on the payment of per diem for the day, because of the dismissal law, the prohibition of trade union activity, labor regulations, workers and trade unions in favor of insurances has been democratic practices.Look at the Democratic Party's relations with the press and its agencies, the opposition and the government die in the first three, four, supported by a large part of the press in. However, changes in government policies and the economy is going bad, the opposition to the government has led to a large part of the media. For this reason, the actions and rhetoric of media sheets to carry the opposition parties and the government to publish articles critical of the government's policies have quoted above, has led to take legal measures. The adoption of this law, the size of some of the criticism of journalists, members of the government to submit written papers has been effective in overcoming-round insulting. Especially in 1958, after the tense relations between members of the press and the government. Press it as an opposition party, the opposition to unite against the government calling a single front to move in this direction due to the decline in government appropriations media advertising and the people to revolt against the legitimate government has been accused. . Ismet Inonu and CHP foreign trips and a visit to Kirşehir Osman Bölükbaşı some journalists during his arrest by the police, beaten, deprived cameras, detention, trial, media relations with the government banning the publication of these events gerginleştirmiştir. This is due to the events of press organizations publish papers and one of the papers due to the closure of Istanbul, on the grounds that the political Union of Journalists and the international Press Institute press freedom in Turkey, the prohibition of publication of the statement on the power of the press has faced. These events are close to the Democratic Party, who resigned some journalist organizations, journalists and radio and printed documents of journalists working in the Anatolian Agency resulted in the establishment Club. Due to recent events in the CHP encourages people to revolt against the government and the armed cells, and this event as a result of the establishment of the Commission of Inquiry on the grounds established by customary authorities declared martial law in some of the decisions of the breach has led to the closure of some newspapers. Of course, only the government's relationship with the press has been negative. Some reporters several times Prime Minister Adnan Menderes feast, I have visited their formations and listened to requests and problems.In summary declaration of the Democratic Party Government of the Republic of Turkey, the culture of democracy are generated does not exceed too much time in power, which came to power at a time. For this reason, touched and democratic rights and freedoms recognized representatives of the previous government, the Constitution of the Republic of Turkey promises to be devised in accordance with the principles of democracy has not been realized.

Helen Horne Far, June 5, 2014 ; The Weber State College Oral History Program was created in the early 1970s to "record and document, through personal reminiscences, the history, growth and development of Weber State College." Through interviews with administrators, faculty and students, the program's goal was to expand the documentary holdings on Weber State College and its predecessor entities. From 1970 to 1976, the program conducted some fifteen interviews, under the direction of, and generally conducted by Harold C. Bateman, an emeritus professor of history. In 1979, under the direction of archivist John Sillito, the program was reestablished and six interviews were conducted between 1979 and 1983, with additional interviews being conducted by members of the Weber State community. In 2013 the campus prepared to celebrate the 125th Anniversary of Weber State University in 2014. In order to document the student experience, interviews were conducted with Weber State College Alumni on an ongoing basis. ; The following is an oral history interview with Dr. Helen Horne Farr. It was conducted on June 5, 2014 by Jamie Weeks. In the interview, Helen discusses her time spent at Weber College as a student from 1941 to 1943 and then as an instructor in the nursing program from 1959 to 1987. ; 28p.; 29cm.; 2 bound transcripts; 4 file folders. 1 videodisc: digital; 4 3/4 in. ; Oral History Program Helen Horne Farr Interviewed by Jamie J. Weeks 5 June 2014 i Oral History Program Weber State University Stewart Library Ogden, Utah Helen Horne Farr Interviewed by Jamie J. Weeks 5 June 2014 Copyright © 2014 by Weber State University, Stewart Library ii Mission Statement The Oral History Program of the Stewart Library was created to preserve the institutional history of Weber State University and the Davis, Ogden and Weber County communities. By conducting carefully researched, recorded, and transcribed interviews, the Oral History Program creates archival oral histories intended for the widest possible use. Interviews are conducted with the goal of eliciting from each participant a full and accurate account of events. The interviews are transcribed, edited for accuracy and clarity, and reviewed by the interviewees (as available), who are encouraged to augment or correct their spoken words. The reviewed and corrected transcripts are indexed, printed, and bound with photographs and illustrative materials as available. Archival copies are placed in University Archives. The Stewart Library also houses the original recording so researchers can gain a sense of the interviewee's voice and intonations. Project Description The Weber State College Oral History Program was created in the early 1970s to "record and document, through personal reminiscences, the history, growth and development of Weber State College." Through interviews with administrators, faculty and students, the program's goal was to expand the documentary holdings on Weber State College and its predecessor entities. From 1970 to 1976, the program conducted some fifteen interviews, under the direction of, and generally conducted by Harold C. Bateman, an emeritus professor of history. In 1979, under the direction of archivist John Sillito, the program was reestablished and six interviews were conducted between 1979 and 1983, with additional interviews being conducted by members of the Weber State community. In 2013 the campus prepared to celebrate the 125th Anniversary of Weber State University in 2014. In order to document the student experience, interviews were conducted with Weber State College Alumni on an ongoing basis. ____________________________________ Oral history is a method of collecting historical information through recorded interviews between a narrator with firsthand knowledge of historically significant events and a well-informed interviewer, with the goal of preserving substantive additions to the historical record. Because it is primary material, oral history is not intended to present the final, verified, or complete narrative of events. It is a spoken account. It reflects personal opinion offered by the interviewee in response to questioning, and as such it is partisan, deeply involved, and irreplaceable. ____________________________________ Rights Management All literary rights in the manuscript, including the right to publish, are reserved to the Stewart Library of Weber State University. No part of the manuscript may be published without the written permission of the University Librarian. Requests for permission to publish should be addressed to the Administration Office, Stewart Library, Weber State University, Ogden, Utah, 84408. The request should include identification of the specific item and identification of the user. It is recommended that this oral history be cited as follows: Farr, Helen Horne, an oral history by Jamie J. Weeks, 5 June 2014, WSU Stewart Library Oral History Program, University Archives, Stewart Library, Weber State University, Ogden, UT. iii Helen Horne Farr June 5, 2014 Abstract: The following is an oral history interview with Dr. Helen Horne Farr. It was conducted on June 5, 2014 by Jamie Weeks. In the interview, Helen discusses her time spent at Weber College as a student from 1941 to 1943 and then as an instructor in the nursing program from 1959 to 1987. JW: This is an oral history interview with Dr. Helen Horne Farr. It is being conducted on June 5, 2014 in her home in Ogden, Utah and the interviewer is Jamie Weeks. The subject of this interview is her time spent at Weber State College as a student from 1941 to 1943 and then as an instructor in the nursing program from 1959 to 1987. Also present is Stacie Gallagher our video technician. To begin with I'd like to ask you just about your early family life-when and where you were born and maybe a little background about your childhood. HF: I was born in my grandparent's home in Smithfield, Utah on August 12, 1923. My parents had another girl who was 21 months old when I was born. During my birth, mother hemorrhaged. The doctor was afraid that she would die and said that I was too little and wouldn't live anyway. He put me aside and took care of mother. My grandmother wisely picked me up, cleaned me and put me in a flannel lined shoebox in a coal stove oven and saved my life. I stayed in that shoebox for about six weeks and bonded very closely with my grandmother because of that. JW: Were you tiny? 1 HF: Yes. They said they measured me with two pounds of butter and that's how much they thought I weighed, but you know, farmers didn't know how much the butter really weighed, but I was a very tiny baby. Grandmother Toolson was wise enough to know to use an eyedropper to feed me. That's how I survived. JW: Oh my word, what a wonderful story. HF: Isn't that something that many years ago? 1923, that's almost a century ago. JW: Right. HF: My father was the principal of Burley High School. They had to leave for him to start school in September, so they left me with my grandparents until Christmas time. My father had an opportunity to coach at Midvale Junior High School, so we moved to Midvale. During the depression when I was in the 5th grade, the Jordon School District ran out of money early in the spring. We returned to Smithfield and stayed with my grandparents. Elaine and I enrolled in school there. I enjoyed the classes and meeting new friends. Then my father had the opportunity to move to Ogden to teach math and coach at Washington Jr. High School. That was about two days before my twelfth birthday. I'll never forget that birthday because we were very poor. It took all our money for us to move. For my breakfast that morning there was a grapefruit on the plate and my dad kept saying, "Why don't you pick up that plate, there's something wrong with it." I didn't know why he wanted me to do that, but when I picked it up there was a whole dollar bill. I thought I was the richest girl in the world. So, that was a birthday that I'll always remember. 2 Elaine and I enrolled at Lewis Junior High School. At Christmas time, the principal met with my parents to suggest that my sister and I could skip a grade. My parents decided against us moving up a grade. They bought a home at 3297 Adams Ave. and Elaine and I transferred to Washington Junior High School. I served as student body vice president in the 10th grade. We were the fourth class to graduate from the beautiful new "Million Dollar" Ogden High School. The student body was over 1500 junior and senior students. I was a member of the Student Council and the Pep Club. Those were two special years. We had a great time at Ogden High and I thought that was the best school in the world. From there I went on to Weber Junior College located at 25th and Jefferson Ave. JW: So you started with Weber in— HF: The fall of 1941 (Appendix A). JW: The reason I'm asking that is because we're missing yearbooks from 1943 to 1946, so I just wondered what happened. HF: I really don't know—World War II may have made supplies unavailable. In 1941 when we enrolled, Weber was a wonderful school. I don't know whether people have told you how that campus was organized, but it had just three buildings-the beautiful Moench Building, the Gym Building and one classroom building. West of that was President Dixon's home where his family lived. The Moench Building was just a beautiful building; it had a huge auditorium in it. We had all of our assemblies there. This is something that probably will never happen again, but every Tuesday we had an assembly at eleven 3 o'clock. The student body was filled with talent. The girls' and boys' clubs took turns presenting the programs. We enjoyed all of the singing, dancing and plays. We closed the assembly by singing "Purple and White" with J. Clair Anderson at the organ. I know "Purple and White" perfectly, and now very few students, graduates and faculty can sing this song. The student body was mostly Ogden High graduates, with some Davis County and Box Elder graduates. We had two or three men that came from Hawaii to be on the football team, but they didn't stay. They just kind of moved in and out. We had a wonderful student body, and became very close friends. It wasn't a very big student body. I don't know how many there were, but it couldn't be too large because our class sizes were only about fifteen or twenty in a room. Those first two years, Dr. Dixon was just so nice to us. It's like he said, "We were just the Weber Family". He knew most of us by name. JW: It was such a different time than it is now with so many clubs, sororities and fraternities, and they were all very active. HF: Oh yes, and very competitive. I don't know how it was after I'd left, I guess it was pretty much the same, but La Dianaeda and Otyokwa were always trying to compete and so were Phoenix and Excelsior. It was just a different type of student body than there is now. JW: You knew everyone attending the school? 4 HF: I practically knew everybody. That freshman year I was elected Freshman Representative for the Associated Women Students. I also joined La Dianaeda, which was a social club, and the Whip Club (Appendix B). We had a good time. We really enjoyed that wonderful first year. During that year, in December 1941, Pearl Harbor happened. That didn't change too much of our lifestyle, we all felt badly about it, but we all were in school and nothing really seemed to change with us. The boys just stayed in school. Then the next year I was elected President of Associated Women Students and the boys stayed enrolled. However, in April of that year, a month before graduation, most of them were drafted except about five boys who had health problems then. That was a very sad time. We put flags on all the boys' lockers the next day. That night they all had to go on the train to wherever they had to go, so we all went down to the train station to tell them goodbye. JW: It would be so life changing, to have all the boys leave at the same time. HF: When we graduated it was just those few boys and all of us girls. JW: Wow, so this was April of 1943 when they were all drafted? HF: Yes. HF: Those were all good friends. The Dixon family was very supportive and at that time we were all the "Weber Family." President Dixon always said, "The Weber Family will be doing this, the Weber Family will be doing that." He was just a good leader for us. Most of us didn't have much money. We had Shoeless Shuffle dances when we couldn't get shoes during the war. We just had a lot of fun. It was great. At the end of fall quarter in 5 1943, a friend of mine, Marjorie McKee, and I thought about becoming nurses. We went to the Thomas D. Dee Memorial Hospital to inquire about it and submitted an application. Both of us were admitted to the school nursing for the winter quarter. That spring during our final assembly, I received a leadership award and a scholarship for nursing from the Alpha Chi Omega sorority. So that really did help my family. JW: In the Signpost it says you were also on the honor roll. You must have been a good student too (Appendix C). HF: I have to say that I had to be for my dad. Since he was in education and he was very well-liked and respected in Ogden. If I'd done anything wrong it would have been terrible for him. I was very close to him, so I just was miss goody-two-shoes. JW: How many siblings did you have? HF: Just the one sister, Elaine, who was older than I. Those were fun days at Weber, they really were. JW: Who were some of your favorite professors? HF: I remember Lydia Tanner taught cooking. She could make a pound of hamburger in a great big pot that would serve the whole student body. I never saw a pound of hamburger go so far. We, as students, had to make that soup, but she'd tell us how to chop things up and season the food. She was a wonderful instructor. One of the things that I remember is that you could never leave anything in the sink. If you have a utensil that you used, you washed it and dried it and put it away. 6 Besides her, I had Sheldon Hayes for Biology and Walter Neville for Sociology. There was Marian Read who taught English, Ernest Miner taught science. Other faculty were Thatcher Allred—speech and drama, Roland Perry—music and Whitney Young— science. Reed Swenson and Merlin Stevenson were coaches. Clarisse Hall was the registrar at that time, and the next year she became the Dean of Students. Did I tell you Leland Monson taught Shakespeare? JW: No, but I do know who he was. HF: He was wonderful. We really had a wonderful faculty. I just don't know how we could have been so lucky to have such a good teachers, but we did. We all liked our teachers, we didn't skip classes, we stayed in class and I think everybody who was there our second year graduated. JW: That is a big accomplishment; to keep all of the students in school and have them all obtain a degree. HF: Our tuition was practically nothing and I remember people saying a few years before that they would bring produce from their garden and eggs for tuition. JW: Yes, they paid in-kind with eggs, produce, and livestock. HF: We paid, but it wasn't very much, I know. My whole expenses going to Weber the entire two years plus the few classes we had in nursing while we were still at Weber were less than $300.00 dollars. Now you can't even go one quarter for that amount. JW: No, you cannot. 7 HF: We had a wonderful student body though. They were just really, really nice people. JW: You graduated and then you were admitted into the Dee School of Nursing? HF: When we applied they immediately admitted us for winter quarter. At that time, The School of Nursing had classes two times a year - a January class and a June class. We went right into the January class, but we were allowed to stay home. We took the science classes that were required in nursing at Weber and other required courses. We lived at home for the two quarters and graduated from Weber in 1943 (Appendix D). JW: From there did you move to the Dee School? HF: Yes, then we had to move to the Dee School of Nursing on 24th and Harrison there. HF: The Dee student body president always had the top north room. First year students lived on the basement floor. On the main floor were the second year students and on the third floor were the seniors. JW: How long did it take you to go through the nursing program? HF: Three years. The total cost was $199.50 for tuition, books and uniforms. JW: So, you went through the nursing program and then did you immediately start working at the Dee Hospital? HF: No, I didn't. When I finished nursing school in 1946, I wanted to continue college and earn a BS degree. I inquired at the University of Utah and learned my credits from Weber were transferrable. I needed twenty-two more credit hours to graduate. I couldn't 8 enroll in the University of Utah that winter quarter because it was too late by the time we had graduated from nursing school. We were so afraid of state boards and we studied every day prior to spring quarter when I attended at the U of U. I don't know how they let me do this because I don't think most universities would do that now, but I was permitted to take twenty-two credit hours. That was a lot—fifteen hours was usually the regular number of hours per quarter. So, I did that and graduated from the University. I was elected into Phi Kappa Phi and graduated with honors. I really enjoyed the University that spring quarter, but I didn't get much opportunity to meet very many other students. I took an astronomy class because that was one of the sciences I needed. I sat by a bunch of celestial navigators who had just been discharged from the war. They probably knew a lot more about it than our instructor did. They coached me. I never could have passed that class if they hadn't helped me. That was a nice class, I can still remember that. I also took creative writing, home decorating and an abnormal psychology class. JW: At the University of Utah? HF: Yes. JW: Where did you get your bachelor's degree from? HF: I got my bachelor's degree in education in the spring of 1946 from the University of Utah and then I became the night supervisor at the Dee Hospital. That was my first job. My land, I was supervising people whom I had lived with in the nursing school for all those 9 years. But it was a nice experience. I didn't like night duty and soon became the Head Nurse on the Pediatric Unit. I was living with a family near the hospital when I met my husband who came to take some pictures of the family and their new baby. He had just been discharged from the Navy. When he was taking pictures, I remember I was baking some cookies and the cookies burned. It was an awful smell, but he said, "Well, they're just chocolate now." I can't remember what they were. My roommate was a former classmate in nursing school. The next day he called Max and said, "I'd like to have a date with that little blonde." Well, Max thought it was Louise because she was blonde also. So, Louise and I went down and we bought a pretty dress for her and some shoes. That's when you wore hats and gloves. She was all dolled up when he came pick her up. He had a big bouquet of flowers and a box of candy for her before they went out. The next morning she said, "That was the craziest date; all he wanted to do was talk about you." I said, "He just needed to have something to talk about." The next day he called Max and said, "You gave me the wrong girl." So then, Max said, 'Well, Helen's not dating until her boyfriend gets home." Max told him I had this ring that I needed to give back but that didn't deter my husband one bit. I returned the engagement ring and dated several boys including my husband. He kept coming when we were trying to study for state boards, I wanted to crown him. I didn't think that much about him at first. Then, I guess he wore me down. We took state boards in the early summer and passed. My husband and I both liked football and that following Thanksgiving we went to a football game at the U of U. He showed me a 10 diamond ring. It was way too—just too gaudy. I didn't want it, I just wanted something simple. So, I said, "I don't want to get married. I want to be an airline stewardess." That was my whole plan was to be an airline stewardess. JW: Instead of nursing? HF: You had to be an RN to be a stewardess at that time. At Christmas time he took me down to the airport to apply to be a stewardess. I found out that after the war they only wanted tall stewardesses and I wasn't tall enough for the larger planes. That Christmas, my husband gave me a silk pant set and some nylon stockings, which you could never get during the war, and a beautiful poinsettia. It was the tallest poinsettia I've ever seen. My folks had moved out to North Ogden then and he wanted me to look at this poinsettia and I was just getting tired of it by the afternoon. I said, "Let's go visit Helen and Max and some other people." "Oh, just look at that poinsettia." I just thought, "I don't want to see that poinsettia one more minute." I finally stood up and then looked down and there was my diamond ring on the branch of that tree. So, I thought, I really do love you. Then I took the ring. We were married the next year in 1947. My husband did crazy things like that. One Christmas he put a watch on a gold ornament and I didn't see it until I was taking the tree down. He was always doing things like that. JW: It sounds like he was very romantic. HF: Oh, he liked to make surprises. He really did. Anyway, then we were married and I didn't work for a while because I had my five children in eight years. So, I was a busy mother. 11 JW: Yes you were. How many grandkids do you have? HF: Oh goodness. I have fourteen grandchildren and fourteen great-grandchildren. JW: And five children keep you very, very busy, right? HF: Our first four children are boys; Paul, Craig, Brent and Randall. Carol, our daughter, was the fifth. They all had chores, not always completed, and an Indian girl from the Intermountain Indian School in Brigham City helped me each Saturday. I spent Sundays using the Ironrite all afternoon. I had little time for myself. I am very proud that all of our children are college graduates. Two earned doctorate degrees. Paul became an attorney and Craig is a board certified toxicologist. Brent is an industrial engineer with Master's degree in Business Administration and Randall earned his degree in Political Science. Carol, a single mother, returned to Weber, graduated in nursing and earned a BS degree. JW: Let's go back. You stayed home with five children and then when did you decide to go back to work? HF: I went back to work as a part time supervisor at the Dee Hospital. In 1953 Ruth Stewart (now Swenson) called and asked me if I would be willing to teach in the new nursing program at Weber. I told her that I had three small children and was too busy. The next spring, I did some special duty nursing. We could pick and choose the days we were able to work. I did that for a while and then St. Benedict's Hospital started their three-year nursing program and they had a nursery for the nurses' children. I taught there from 1956 until 1958. 12 Leola Davidson happened to see me during the summer of 1959 and she said, "Why don't you come to Weber to teach?" So, I guess she told Ruth Swenson. Ruth called me and asked if I would be willing to come here and teach. That was in 1959 when I started at Weber. Geraldine Hansen, a recent graduate of the Weber associate degree nursing program, had earned a BS degree from the U of U and was also hired. By that time, Weber College had moved to the new campus on Harrison Blvd. There were three small, one story buildings and a Quonset hut. Administration and registration were in building I; the printing department; social sciences and English were in building II; and Natural Science and nursing were in building III. The Quonset hut was known as the TUB, temporary Union Building. The nursing program was initiated when Ruth Swenson was a friend of Mildred Montag while attending Columbia University. In 1951, Mildred was in a doctoral program and chose as her thesis hypothesis that "It might be possible to educate students in a junior or community college to perform those functions commonly associated with the registered nurse". Weber Junior college was one of seven schools west of the Mississippi chosen to offer the two year nursing program. Ruth Swenson was appointed director. She and Marjorie Somers developed the program. In 1953, thirty-six women enrolled. They all passed state boards, as have most of the students throughout the years. JW: I read that you were the fourth woman to be hired as faculty at Weber State. HF: That's true. Loy Doss, LaPrele Neville and Leola Davidson were on the faculty. In the early 1960's, the Licensed Practical Nurse (LPN) program of thirty students merged with the Associate Degree program of sixty students. This made a total of ninety freshmen 13 students. Each year there were over 700 applicants. We felt we had the best students on campus. They were all high achievers. This required additional faculty. Karen Beaver, Sonia Parker, Norma Hansen, Ruth Brown and Arlene Stein and several clinical faculty were hired. I loved the students and looked forward toward each fall to greeting and orienting them into the nursing program. About ten years after the two year program began I went to a National Nurses Association conference in San Francisco. This was in the mid-sixties. I think there were three delegates from Utah. You had so many delegates for how the membership was in that state. Anyway, it was a large group of women and I don't remember any men being there. We didn't have very many male students. The whole week was almost all dedicated to "what are we going to do with these associate degree nurses who are passing state boards". Here we had three hard years of hospital school nursing and four years in the collegiate program, now these two year graduates think they can do anything. The Weber students were actually called the "Weber Wonders" when they first started. The delegates discussed what they could do and what they couldn't do and they even said, "You're a 'Weber Wonder'," to them when they first graduated. So it was a different world then. It's amazing, during that convention, the whole time was spent on trying to figure you how we could resolve this. They finally voted and passed a resolution to the National League of Nursing to write a separate test for these associate degree nursing graduates. They believed the two year nurses could be technical nurses or associate degree nurses or some other label, but they should not be RN's because 14 they just didn't have enough education or nursing experience. Well, they proposed that to the League of Nursing and the League was so busy trying to accredit new schools of nursing that they never did write another test. So it went on for a few years and that was it. The two year program stayed and they're doing well. Now Weber has branched out to all these different campuses. It's wonderful what they've done. In 1969, Ruth Swenson passed away. I was always sorry that she was never promoted to Full Professor. Leola Davidson became the department chair. She was childless and able to devote a great deal of time to nursing. She also assisted the part time Dean, Reed Stringham, a dentist who was on campus three days a week. The last day of Spring quarter 1972, Leola announced Gerry Hansen would be her assistant and assume the role of department chair. JW: Interesting. HF: I can remember that whole week there was so much bitterness and so much animosity. I'm glad that it worked out like it did because we do have some very good nurses that graduated from our program. They've become leaders in nursing and done well. JW: The school newspaper states, "Making her the first instructor in the nursing program and the fourth woman on campus to be named a professor." HF: Yes. That's right. I was the fourth woman on campus to ever be named professor. Isn't that amazing? I didn't realize that at the time how amazing that was because it was difficult to get promoted since we didn't have a nursing doctoral program. In 1977 less than 1% of nurses in the country had earned doctorates in other fields. If you had a 15 master's degree you thought you had really done well. Most of the nurses were diploma graduates from the hospitals. Those of us with a BS degree thought we were sitting pretty good. We found out, when we became college faculty, advanced degrees were very necessary. Committees had very tight criteria for tenure and promotion. You had to have those degrees before you could be advanced. I was very lucky to get that professorship. It's probably because I was very active on campus with other committees and had excellent student evaluations. I didn't receive my doctorate degree until after I was made a full professor. JW: I'm just trying to get the timeline right. You came to work at Weber and started as an instructor in 1959 and then in 1969 you received your master's degree. Were you working in Ogden and driving down to the University of Utah in Salt Lake? HF: Yes, I was working full-time in Ogden with five children. JW: This is what I couldn't believe because I kept thinking, "She's working and trying to get another degree and has this large family." HF: I enrolled in night school. After one quarter in graduate school, one of the professors, Dr. Cecil Samuelson, offered me a stipend in rehabilitation, which I really appreciated. I had some wonderful professors; I just can't tell you how excellent they were and I got through it somehow. I received my MS degree in 1969 and was promoted to Professor in 1977. During those years, I was very active in the Utah Nurses Association and held every office in District #2. There were about 1800 members in the state association and it was a total surprise to be nominated as Utah Nurse of the Year in 1976. One of the 16 other nominees was Dean of the School of Nursing at the University of Utah and had a doctoral degree. When I received the award, I was overwhelmed. JW: Let's talk about that really quickly and then we will go back. In 1976, you then started a doctorate program at BYU? HF: There were six of us. Leola Davidson, Ruth Brown, Karen Beaver, Geri Hanson and I were from Weber and Jean Law was from McKay Dee Hospital. There were six of us that were selected. We carpooled every day all the way to Provo and then in the summer we had to be on campus, so my husband and I went down and found two apartments and we thought three in each apartment would be fine. Leola Davison, Ruth Brown and I shared an apartment. You know that doctoral program was fun. Well, let me tell you what, Leola smoked all the time. Of course BYU has very strict religious rules. This doctoral program was started in 1976 with seventy-six people in the program from Idaho, Colorado, California and Utah. One time, the BYU president, Dallin H. Oaks, called us all into a meeting and said, "We have heard that several of you are having cocktails before dinner. If you choose to do this, you'll have to leave the University. You have to abide by the rules." Well, Leola was smoking like a trooper and I'd bring my clothes home and my husband would smell my clothes and he'd say, "These just reek of smoke." I'd say, "I can't help it," she just smoked one cigarette after another when we were studying, but we never got caught. One day though, we were having some finals and testing and we felt we've got to have some coffee to keep ourselves alert and awake, so we all took this little 17 thermos of coffee with us, but we never could find a spot where we could drink it. So, we brought the coffee home. JW: Because you couldn't have coffee on campus. HF: No coffee, no liquor. The liquor didn't bother any of us. Some class members from California left the program. I don't know how many. With that many people you don't count how many are still in your class. There were some who just could not leave that alone. JW: Interesting. Let's go back and talk about your time at Weber. From everything I've read, you made some huge changes for women on campus. HF: That's the one thing I'm really proud of. JW: I'm so proud of you, because I've worked my whole life and it's a struggle even now. You always have to fight for equality. HF: In the spring of 1972, Dr. Helmut Hoffman was the Academic Vice President. He called the female faculty to a meeting and explained there was a wave of unrest across the country of faculty women realizing that they had the same education, the same experience, the same time at the institution as their male counterparts and were making much less money. So, he encouraged us to organize and try to get this solved on our campus. I wasn't aware of any salary discrepancies because the Nursing Department had all women faculty. 18 A commission was formed and I was elected chairman. Inge Adams, from the Foreign Language department and Bonnie Fitzgerald from the library were elected committee members. I drafted a constitution for the Commission of the Status of Women at Weber State College and shared it with the deans and members of the faculty senate. The three of us didn't know what to do. I said, "I don't know how to start this, I have no idea." So, it took us about a year to get our thoughts together. We finally drafted a sheet on each faculty member with these criteria: education (institution, years attended and degrees), teaching experience (years at other institutions and years at Weber), evaluations (if available) and current salary. Representatives from Weber, U of U, USU and BYU met monthly to share information. I served as state chairman in 1974. We kind of frightened the deans, though I don't know how we could; we didn't look that scary to me. We started with a list of the female faculty members and who their male counterparts might be. We'd see how much the male counterpart earned and how much this person earned and then we compared their credentials against the evaluation criteria. If the criteria matched, we realized where the women faculty member's salary should be set. It was not only the women that were given the equalization, but also, we helped some men too. We also had some new faculty members coming in that were not being given the salaries that they should have received (Appendix E). Eventually, we knew all faculty salaries. It took a long time and I'd get home sometimes so tired because I was still teaching full-time and trying to do this. It was very nerve wracking because those deans were—they thought they were God. I went to the 19 legislature twice to appeal for money to equalize salaries. By 1975, we finally completed the equalization. After all this work that I did, Dr. Jerry Storey, the Academic Vice President, gave me a third time off in 1975 to remain Chairman. I had a third time off, but I had so many other duties that I never could take that time off. It was ironic, but I never ever could. I was on a lot of school committees. I served on the tenure committee and I was very active on the whole campus. I just didn't have any time to take any time off. I loved the students. I just loved the students and felt responsible for them. JW: You served for the Phi Kappa Phi, right? HF: I was secretary, and then in 1974, I was president. Weber State hosted the first International Women's Year Conference in Utah in 1975. I served as chairman. The theme was "Invest in Yourself, Share the Dividends". It was well attended with numerous positive evaluations. JW: Tell us a little bit about your trip to China. It said in the paper that you were working— HF: I was doing my dissertation for my Doctorate in Higher Education Administration at that time. This all happened because I was invited to attend a conference on the Incorporation of Cultural Diversity in Nursing Curriculum. This conference was over a three year time period. We met twice a year during that time. There were about twelve junior colleges involved in this. We learned a lot about different cultures. Most of the time was spent discussing how to get the faculty to start changing the curriculum. Faculty are set on a path in the curriculum and don't want to change it. That was the project, to try to get the different schools to change their curriculum to include cultural 20 diversity. That's what prompted me to do my dissertation. Our faculty revised the curriculum to include culture diversity. JW: It is interesting, and what I read was your article in the Signpost (Appendix F). HF: What did it say? JW: It talks about you working towards your dissertation and how you spent twenty-four days on cultural diversity and studying the health and education of the Chinese people. HF: I tried to get into the clinics. They didn't speak English and I didn't know any Chinese, but I learned a lot about acupuncture during that time and it was very interesting. JW: It said that you learned a lot about holistic healing and that the Chinese were more about holistic healing and letting the body tell you what's wrong and how to heal itself instead of using western medicine. It's an interesting little article. HF: I forgot about that. JW: Tell us about your service on Faculty Senate. HF: Yes, I was on the Faculty Senate twice. We approved recommendations from the various committees. I was on a lot of committees—the tenure committee, the curriculum committee and the ranking committee. I was on the salary committee for a long, long time. I chaired that committee right after I resigned from being the chairman of the Women's Commission, so I knew all the salaries and it was a good thing to be able to be on that committee. I watched and made sure the women were protected then. 21 JW: Does the Women's Commission still exist? HF: Oh no. I'll tell you what happened. When I went to get my doctorate, I thought, "I can't do this anymore. I've got to stop something." By then, all of the salaries were equalized, so I resigned from that position. They gave that job to Forrest Crawford. It just went downhill from then on. It was a lot of work, but I don't know how salaries are now. I just know that it's not as equal as it was. I don't have any idea how much difference there is now, but I know there is some. So, that's what happened to the Women's Commission. JW: It's just a fact of life for women, isn't it? HF: Yes. JW: I guess the other things I saw were your Crystal Crest Award. HF: Oh I was so surprised with that. I had no idea that was coming, no idea at all. They asked me to be one of the people to show nominees two different homes and enjoy lunch with them. I remember I spent all day doing that. My husband had the flu and I really wanted to be home with him. He was very sick. I said, "Do you feel like you could come to this award ceremony." He said, "Oh, I would rather not." Monte Shupe insisted that I come but I really didn't want to go. I remember calling my husband at about 6:30 just before the meeting was supposed to start to ask how he felt. He sounded terrible. But, I went and I was just completely surprised. It was a shocker! JW: The award, just to put it in, stated, "Helen Farr has been President of the Association of Women Students and has been in the U.S. Cadet Nursing Corps. She has held every 22 office including President of the Utah Nursing Association and was the Utah Chair of the First International Women's Conference." That's a great award. After you won that award, you continued working and then you retired? HF: Let's see. When was that Crystal Crest? JW: 1984. HF: I kept teaching. I was honored as professor of the year at the university in 1985. My husband had a mild stroke in the fall of 1986 and I decided I better stay home with him. So I retired at the end of Fall quarter in 1986. The students planned a surprise retirement party, with delicious food and a humorous program. The presented me a block "W" Weber State plaque. I loved teaching, I just loved it. The Student Nurses Association of Utah honored me as the "Outstanding Nurse Educator" in 1986. Leola Davidson, Ruth Brown, and Norma Hansen retired at the end of the school year in 1987. A retirement reception was held for the four of us that spring. In the fall of 1989, I attended a Weber State football game. During halftime, President Nadauld presented me with a Silver Weber State Centennial Medallion. JW: I do not have information about that, I'm glad you brought that up. HF: Well, I don't know why I wrote this, it must have been for something, but you're welcome to have a copy of this. (Helen's Memories of Weber State, Appendix G). JW: Is there anything on there that we've missed? 23 HF: Our oldest son was an attorney, and was killed in an automobile accident on January 14, 1987. My husband had a difficult time with his death and then in March of that same year my husband died. I'd left my job a few months before. Leaving my job at Weber State, and the deaths of my son and husband all happened very close. Leola Davidson said my stress chart was clear off the board. I was really stressed, but you know, you have to get over it. You have to find a way to recover. JW: And you have to keep going. You don't have any other options. HF: Yes, that's true. JW: You have a lot of community service along with your service at Weber. HF: I did. Before I forget though, I wanted to tell you in the fifties, there was a time when Governor J. Bracken Lee wanted to dissolve all of the junior colleges. I can remember that so well and how much that concerned the entire campus. I don't know enough about that background, but I can remember how we were all concerned. That was an experience that I will not forget. JW: That was with—wasn't it President Miller that had to fight to keep Weber State because J. Bracken Lee wanted to shut it down. HF: Right. It was President Miller. He was an excellent administrator. I really liked and respected him. Following President Miller, Joseph Bishop was president. He was followed by Rodney Brady and Stephen Nadauld. Then Faye Preece and I became Co- Chairman of the Emeriti Faculty Association. 24 JW: When Stephen Nadauld was there? HF: Yes, when Stephen Nadauld was there. We were allowed to go down to the Board of Regents meeting when they decided that Weber State would be a University. I remember that so vividly because the University of Utah Regent was just so adamant that Weber and the other state colleges should not be universities. He said, "They should not be universities. There is no way they should be universities." He was just almost yelling at the top of his voice. Well, the vote finally came and our student body president was able to vote. It was one extra affirmative vote that made Weber into a university. I was so thrilled. JW: It was such a fight for a long time. I think that's one of the things about Weber State is the fight to survive has always been there. It was a church school and then the church wanted to do away with it, and then the community had to pick it up. I mean, it's been a fight every step of the way. HF: It has. We've had some marvelous leadership those first hundred years. Actually, Weber State University has done really well, especially these last ten years that Ann Milner was president. She really promoted Weber, was such a good person in the legislature and accomplished numerous projects for Weber. During her speeches she often mentioned that the "WSU Nursing Program was ranked Seventh in the nation". JW: She's changed so many things on campus. HF: She did. That was her whole life. 25 JW: Yes, I cannot say enough good things about what she has accomplished. HF: That's true. JW: What are you most proud of during your time at Weber? HF: Probably the students. They have become excellent registered nurses. Many of them are in leadership positions, scholastic research endeavors and community involvement. Several of them still write or phone me. They frequently remind me of one of my favorite thoughts, "No one cares about what you know until they know how much you care". In 2010, twenty-four years after I retired, the Weber State University Alumni Association honored and surprised me by presenting the Lewis W. Shurtliff Award for Contributions to Education. I really enjoyed the students and the teaching. I almost tear up when I talk about it, but that was such a surprise to me. JW: The way they wrote it up is: "After serving as head nurse in the pediatric unit of Dee Hospital and teaching at St. Benedict's Hospital, Helen Farr joined the faculty of Weber College in 1959, making her the first instructor in the nursing program and the fourth woman on campus to be named a professor. A 1943 graduate of Weber College, she taught 27 years at her alma mater, where she was also the coordinator of the nursing program." HF: Right. That's nice the way they wrote that. JW: It is a wonderful award and it's a nice ceremony that they have for this. 26 HF: It is. It really is. You think after you've left that many years that you won't be remembered, but that was a real surprise. JW: Well, and it hasn't been that long ago, 2010. HF: It hasn't. I still hear from my students. A lot of my students still call me and that's been a span of fifty-five years. You don't have those relationships all the time, especially with students. Anyway, I think the School of Nursing is doing very well. JW: It's made a big difference and it's nice to have an area like the nursing program that is so nationally acclaimed and it really is just— HF: One of our graduates, Marlene Summer, who was in the last class that I taught that fall quarter, is now President of the Sigma Theta Tau International Honors Society of Nursing in the state of Utah. The criteria for membership are very rigid, based on a highly educated faculty, average student GPA, record of National Board examinations and community endeavors. The University of Utah asked me to be a charter member of their chapter in 1972. They had just started their BS program in the College of Nursing and they had an excellent reputation. I didn't know what Sigma Theta Tau was and I said to my husband, "I don't think I want to go down to the University of Utah. I don't have any affiliation with the U," and he said, "You better do it." So, I did go down and become a member. In the mid 1980's, the Weber State Nursing Program requested to become a chapter and had received several information and guideline letters from the national headquarters in Indiana. I was asked to work on the application following my retirement. 27 A representative from the U of U and I met several times to prepare information for submission to the national office. Now, twenty-two years later, the Weber State chapter has won many awards in leadership, scholarship and community endeavors. It is internationally recognized as an outstanding chapter. JW: Is there anything that you'd like to add that we haven't talked about? HF: No, I've just loved you both being here. It's brought back a lot of nice memories. JW: It's been such an incredible story. We both really enjoy this so we don't limit our time schedule. We just make sure we have plenty of time. HF: I had so many good experiences at Weber and have many nice memories. I didn't have one year I didn't enjoy. It was nice. JW: It is really the alumni that have this love for Weber that are helping to keep it going and helping to keep that spirit alive. HF: Do you have a lot of faculty that feel like I do? JW: Everybody that went to school at the same time you did feels the same way you do. HF: They do? I think I'm probably one of the oldest ones you've interview though, aren't I? JW: Probably. HF: That's why I thought you needed to hear my story because I knew I was probably one of the oldest ones. 28 JW: Yes, because a lot of them weren't there in the years that you were there. JW: You've been single for since 1987, and you are still able to do so many things, so that's really good. HF: Well, I like to and as long as I have a mind and I hope it's working. You know, if people tell me I don't say things right I'll know I'm losing it. JW: I think as long as you're keeping busy and making your mind work and playing cards it helps. HF: I hope you would realize how wonderful those first two years at Weber were though. Well, I liked every year at Weber really. I was sorry to have to retire, but I'm glad I did because I knew my husband needed me to be home. JW: You did get some time with him. You were busy, just crazy busy all the time. HF: I don't know how I stayed on all those committees like I did, but I was willing to do it and that did help me learn a lot about the different campus people. I knew their names, but didn't really know them. This helped me learn more about the campus people and it was a wonderful group of people, the faculty, staff and students. JW: We sure appreciate you letting us come today. HF: Thank you very much. 29 Appendix A Appendix B-1 Appendix B-2 Appendix B-3 Appendix B-4 Appendix C Appendix D

Jayeson Vance Leading Tour at Alcatraz, 2012 ; Business at the Crossroads - Ogden City is a project to collect oral histories related to changes in the Ogden business district since World War II. From the 1870s to World War II, Ogden was a major railroad town, with nine rail systems. With both east-west and north-south rail lines, business and commercial houses flourished as Ogden became a shipping and commerce hub. ; The following is an oral history interview with Jayeson Vance. The interview was conducted on October 10, 2013, by Lorrie Rands. Jayeson discusses memories of Ogden and 25th Street. ; 35p.; 29cm.; 2 bound transcripts; 4 file folders. 1 videodisc: digital; 4 3/4 in. ; Oral History Program Jayeson P. Vance Interviewed by Lorrie Rands 10 October 2013 Oral History Program Weber State University Stewart Library Ogden, Utah Jayeson P. Vance Interviewed by Lorrie Rands 10 October 2013 Copyright © 2014 by Weber State University, Stewart Library Mission Statement The Oral History Program of the Stewart Library was created to preserve the institutional history of Weber State University and the Davis, Ogden and Weber County communities. By conducting carefully researched, recorded, and transcribed interviews, the Oral History Program creates archival oral histories intended for the widest possible use. Interviews are conducted with the goal of eliciting from each participant a full and accurate account of events. The interviews are transcribed, edited for accuracy and clarity, and reviewed by the interviewees (as available), who are encouraged to augment or correct their spoken words. The reviewed and corrected transcripts are indexed, printed, and bound with photographs and illustrative materials as available. Archival copies are placed in Special Collections. The Stewart Library also houses the original recording so researchers can gain a sense of the interviewee's voice and intonations. Project Description Business at the Crossroads - Ogden City is a project to collect oral histories related to changes in the Ogden business district since World War II. From the 1870s to World War II, Ogden was a major railroad town, with nine rail systems. With both east-west and north-south rail lines, business and commercial houses flourished as Ogden became a shipping and commerce hub. After World War II, the railroad business declined. Some government agencies and businesses related to the defense industry continued to gravitate to Ogden after the war—including the Internal Revenue Regional Center, the Marquardt Corporation, Boeing Corporation, Volvo-White Truck Corporation, Morton-Thiokol, and several other smaller operations. However, the economy became more service oriented, with small businesses developing that appealed to changing demographics, including the growing Hispanic population. ____________________________________ Oral history is a method of collecting historical information through recorded interviews between a narrator with firsthand knowledge of historically significant events and a well-informed interviewer, with the goal of preserving substantive additions to the historical record. Because it is primary material, oral history is not intended to present the final, verified, or complete narrative of events. It is a spoken account. It reflects personal opinion offered by the interviewee in response to questioning, and as such it is partisan, deeply involved, and irreplaceable. ____________________________________ Rights Management Special Collections All literary rights in the manuscript, including the right to publish, are reserved to the Stewart Library of Weber State University. No part of the manuscript may be published without the written permission of the University Librarian. Requests for permission to publish should be addressed to the Administration Office, Stewart Library, Weber State University, Ogden, Utah, 84408. The request should include identification of the specific item and identification of the user. It is recommended that this oral history be cited as follows: Vance, Jayeson, an oral history by Lorrie Rands, 10 October 2013 , WSU Stewart Library Oral History Program, Special Collections, Stewart Library, Weber State University, Ogden, UT. iii Jayeson Vance Leading Tour at Alcatraz 2012 Abstract: The following is an oral history interview with Jayeson Vance. The interview was conducted on October 10, 2013, by Lorrie Rands. Jayeson discusses memories of Ogden and 25th Street. LR: Today is October 10, 2013 doing a phone interview with Mr. Jayeson Vance who is currently residing in San Francisco, about 25th street and Ogden. My name is Lorrie Rands and I will be conducting the interview. Jayeson, I, again, appreciate your time and your willingness to help us out with this. Let's begin with the simple basics of when and where were you born? JV: I was born at the old St. Benedict's hospital on 29th and Polk in Ogden, on June 26, 1947. LR: Where did you reside, where was your home in Ogden? JV: Our home was, when I was a boy, we were, first we lived in a post war housing, emergency housing for the GI's. My dad was at Hill Field as an Air Force Sergeant, an Army Air Corp Sergeant. That was at the old Bonneville Park, as they used to call it. It was an old cinder block, post war or emergency housing that, I don't know who paid for, probably the federal government. Then they, at some point around 1950 or 51, they destroyed those homes and we, my dad was able to get a home on 1362 Hudson, between 5th and 6th on, at just above Harrison, and we were just a quarter block below Polk. That's where I spent my early years and then we later moved to 108 Harrison, at first and Harrison. LR: So was Harrison at that time, was it paved all the way through? 1 JV: Yes, Harrison was paved, Hudson was primitive, it was unpaved, thank you for asking. We actually did not even have a phone in the house and my mother had to walk to Hudson and Polk, to a little phone booth as did all the neighbors in order to place a phone call. Actually, it seems funny now, and the street was dirt and it had a curb and gutter but it didn't have the sidewalks and it didn't have, you know, it was very primitive. It was like living out on the frontier in a way, and my grandfather used to say, "You can hear the coyotes at night up there where you live." He lived on 256 Harrisville Road which is still there, that structure is still standing. LR: You grew up then in that part of Ogden? JV: Yea, on that northeast bench, I went to Ben Lomond High and then my dad had gone to Weber and my mother, actually my mother was a USU graduate. I just said, "Well," I couldn't decide what to do after I graduated from Ben Lomond, so I decided on Weber, which was a great choice. I was pleased with, I always thought it had the best—a lot of people say about Weber that we had better professors than bigger schools because you didn't have teaching assistants teaching classes, you had Ph.D.'s teaching classes quite often and so I think in some ways we got a much better education at Weber than people maybe at the University of Utah had in some ways, so anyway, it was a good time to go to Weber. I briefly was the sophomore class president for a brief while, filled in for Mike Howe I believe was his name, cause he couldn't finish his term. My name at that time, I changed my name in 1982, and my born name was Clark Walker. So that's always strange, and I have to explain that, that I 2 changed my name. I was one of those kids that had kind of an identity crisis and so my legal name is Jayson P. Vance. I don't know how much you want to know about my personal life, but just to explain, if you look me up, you'll find me under Clark Walker. Weber State records, well, except I changed my diploma reads Jayeson Vance now, so I had that changed. LR: So, I'm just curious, why did you choose Jayeson Vance? JV: It was just one of those things that I had a friend who was a counselor, which said, "It's time for a change." I had just left a federal job and I wanted a new start in life and she said, "This would be a good time to change." She had done this to, she had changed her name and she said, "I don't know, it's great," and she was able to persuade me that I should do it. Then once you do that, and we'd had a house so we had to change the mortgage records so then and I had to go to court, to district court and officially change my name by law. I can't ever use the old name again and legally, so anyway, I have, for better or worse, that's my name. So I just have to accept that. In some ways I felt shouldn't be changing that because it's my family history, but then as I researched my family history, I found out that my father's father, who was an English immigrant during World War I, which is kind of odd, how do you get to where my father was born in California? It's a long story, but his father deserted the family, his name was reputedly, Sylvester Hodgson Walker. He deserted this mother and this infant boy, who was my father and said, "I'm a British subject, I don't want to have a kid." And he ran off to Canada, and he said, "You can't touch me, I'm a British subject." I don't even really know the man's name, I never saw a picture of him 3 and it's one of these great mysteries of life that I would love to see at least what he looked like and how did he end up in California during World War One. The British would have wanted any young man to be in the Army or something and so it's a—was his name really Walker, you know, all these mysteries like that. I didn't feel troubled about dropping the name Walker, so that's, anyway, we got off on a tangent. LR: No, that's great, I asked so, let's go ahead and go back then. You said that your dad worked at Hill Field as a sergeant in the Army Air Corps, what did your mom do? JV: My mother was a teacher in her later years, well, when they were first married she was a school teacher, then she dropped her job as a teacher to be a house wife and about 1959 she went back to Ogden public schools, worked at Edison school teaching second grade. Her name was Bonnie Ruth Murphy Walker and she passed away this month, just earlier this month, ten years ago the start of this month, she's been dead 10 years now. The family is all gone, my brother, my father and my mother are all gone and my wife and I live here. LR: You're kind of cutting out on me. JV: Oh, maybe if I hold the microphone up closer here. LR: I'm not sure if it's you or if it's me. That seems to be better, okay. I hate it when I get off on my flow. As you were growing up, what were some of the things you liked to do for fun? JV: I used to draw maps of the city actually. I loved history form early on. I read Land Mark Books, I was a boy scout. I got an Eagle Scout Award, I was an Eagle 4 Scout. I was very interested in police and crime, the FBI. I wanted to be an FBI agent at one time and I studied the history of, I was reading adult literature written for adults about the FBI, you know like the FBI story by Glen Whitehead I think it is, when I was twelve. I was trying to—it was not easy to read—but I was trying and I was just obsessed with that stuff and I saw the world very black and white, in a very black and white way. I remember giving—I had some really conservative, very, very conservative opinions about law and order and I wanted to—we had some milk stolen and I wanted my mother so badly to call the police department because I wanted to look at a real policeman in the face and we hardly had any crime in that area. I was so excited that was my amusement, anything to do with law and order or police, any TV show, Texas Rangers or Broderick Crawford, who starred in California Highway Patrol or anything like that. The Lone Ranger and all that stuff, I just loved all that. We played Army, it was post World War Two so we had, almost everybody I knew was the son or the daughter of a GI or a sailor from World War Two or a Marine. We had tons of Army Men and toys about World War Two and I had a whole Army and Navy set of toys that I just spent hours with. Then we would—the little kids in the neighborhood—we'd organize into tiny army, little army training things. Then I would build little model cities in the back yard with rocks and build a highway. I had a lot of fun doing that. I made a model of Ben Lomond peak at one time in my back yard out of clay and rocks and so I had a lot of fun as for Mount Ben Lomond and all that. I tried to make of Ogden out of rocks but it was a little over whelming. 5 LR: I'll bet. So did you ever have the chance to meet any Ogden Police officers when you were younger? JV: Yea, one of my friends, Gary Greenwood, became a police officer in Ogden and he and I were golfing buddies for quite a while, and I met him, just before I moved out of Ogden—I got married and moved away, I remember seeing him in his uniform with his shoes all polished. I was so proud of him and I so wished that I could be like him, be a policeman, but I never became a policeman, I became a park ranger. Not quite the same, but he was just kind of an inspiration when I saw him standing there with his highly polished shoes and his nice neat uniform and he was very proud of it, rightly so. I lost track of him, I would like to talk to him again but I tried to locate him on the internet and he was a probation officer for a while and I couldn't find any more about him. I haven't, if you know him or anybody knows him, I would love to talk to him. He was a great guy. I'm just joining the auxiliary law enforcement team here for the San Francisco police, I just applied to join that. It's a volunteer position, but my fantasy, my interest in crime and law and order has been lifelong. I guess it's no wonder I ended up on Alcatraz. LR: Did you ever hang out downtown? JV: Yea, we did, one of my stronger memories, my father would take me, well my father was a—after he left the Army Air Corps, he became a postman at the main post office and then later Gorder's station as they used to call the post office over there on the bench. He was, his route was the businesses along 25th and along Washington. He was the downtown postman, and he would drive all the 6 packages, they didn't have a UPS, and he would do all the package deliveries all over downtown. He was a gun lover, he loved guns and there was a gun shop on 25th that he loved to go to. He knew 25th very well, he knew the Porters and Waiters Club, he took me into the Depot Drug and there was some girly magazines one time. Oh, it was a little embarrassing, I was going through puberty. Oh we looked at those girly magazines a little bit, but that was among little things like that that I remember. Depot Drug was a hive of activity. It was scary, it was frightening, but it was exciting also. They had these barrels of toys. I loved anything with a plastic army man, or army soldiers like that, and they had just piles of that stuff. Even in the front window, or I think it could even have been on the sidewalk, I could remember my heart just pounding about it, and I only got to go in there a couple of times, but it was a just a hive of excitement. There was also a fear about 25th of course, the legend of all the possibility of heroin and prostitution and all those things that were going on around there. I could even I guess sense it in my father that he was a little bit on edge, but he never had anyone bother him or threaten him in any way while he was delivering mail. He had some rude business people that were pretty rude to him, you know, kind of abusive, but he didn't ever have any threats. He was very close with the black community in Ogden, he knew a lot of the black folks and he was very pro civil rights and he felt that they had gotten the bad end of the deal. The Porters and Waiters Club was famous, of course, for the railroad porters that worked on the Union Pacific that brought Jazz to Ogden. 7 It was also a street of sin certainly. Later in life, my best man at my wedding was Arnie Jacobson and his father was chief Jacobson of the Ogden police. Arnie told me some stories, but these are now second hand stories that he got from his father, so I don't have direct access to that information but it came through Arnie. His father put on black face because they didn't have any black police officers and went down onto 25th to purchase heroine, because the dealers on 25th were black. They did make some arrests and the Ogden police were known as the toughest police in Utah because of the street, because of patrolling 25th street they had to be tougher than the Salt Lake police, according to Arnie anyway. They would have this annual football, I believe football game between the Ogden Police and the Salt Lake police and the Ogden police would always win because they had to be tougher, even though it was a smaller department by far than the Salt Lake department. It really had quite a story there, I mean you could write a lot of, I could easily see someone writing a novel or a historical novel about it. Maybe that's what I should do, I don't know. Then my mother told me about working at the Union Laundry but she did all that Union Pacific linen as a young woman. She was a pretty young brunette and her father, Clarence Murphy, would warn her, he was a Union Pacific engineer. "Now Bonnie, you get down to Washington Boulevard and get on that street car and you run to Washington Boulevard," or somebody told her, or she told me that she was so scared on 25th that she ran all the way from Wall Avenue to Washington Boulevard as fast as she could run to get to Washington Boulevard to where she felt safe, and then get on the street car to go north to 8 Harrisville Road where they lived. She had a palpable fear of that street but she again never had anything happen to her so it just, there's a lot of stuff about that street. I've seen that, I don't know you've probably seen that DVD that that fellow put out about the history of Ogden I imagine. Are you aware of that one? LR: Yes, The one that was in 2007 or 11, not too long ago? Yes. JV: They explained that, I guess they alleged that Al Capone may have been on 25th, which I've never found any—I tried because I studied Al Capone quite a bit having been on Alcatraz where he was locked up for about five years, and I've never found any evidence, have you? To support that he was ever there. LR: I haven't, the only thing I have heard about are the rumors. JV: Yea, it's just legendary. When I worked on Alcatraz we'd have people from Canada and Saskatchewan Province was a place where he was reputed to have been. Oh, Al Capone, you hear this all the time, in Wisconsin he went to honey lodges and it is conceivable that he may have been in Ogden that he was really on, and it was called Little Chicago at one point. It was one of the nick names of Ogden, of that area of Ogden as you may know already. Of course, today, it's a very different street than it was and I'm looking at a picture of it right now, a modern picture. I guess there were some movies made there with that famous noddle parlor sign? LR: Yea, the Star Noodle, the one with the dragon? JV: There was a little China town there too of course, from the Chinese workers on the railroad. My grandfather, as a boy, his mother died when he was a youngster and his father was of course a railroad worker too, an engineer, and he was 9 basically raised himself on the streets. This would have been about 1900 or 1905 around in that era, used to run opium on a bicycle around China, the little Ogden, and helped these opium dealers. It was legal at that time to sell opium, and he would, as reprehensible as it sounds now, would sell opium to the Chinese, and make a little money that way, because they didn't have much money. He and his sister and his father, no mother, were kind of, you know, they had some kind of rough edges in his early years, and he remembered being pretty mean to some of the Chinese as a teenage boy, pulling there queue's. They used to wear their hair in queue's on the back of their head, doing some mean things like that and of course the Chinese were abused everywhere. Out here in San Francisco they were abused even more. The word Chink was frequently passed around. It was a racist time it was not fun to be black or Chinese in those days. It was rough for a lot of people. LR: So did you ever witness any of that discrimination in that part of Ogden? JV: No, that was way before my time. I think it went underground, I'm sure there was a feeling that Asians were odd or you know, they were kind of a curiosity. I don't remember. We used to eat at the Utah Noodle Parlor a lot and have the other—I forget the other noodle parlor name on Grant there. We used to, and we enjoyed all the food, the chop suey and all those things. So you'd hear little remarks like that, that were racists but it was, and of course it was. My grandfather had actually been a member of the Klan when he was a youngster. He had no education, he was brought up on the streets and he picked up whatever he picked up, and he picked up a lot of racists attitudes. I remember he, as a young 10 man—he wasn't that in his older years—but as a young man, there was a Klu Klux Klan Chapter there in Ogden. The Klan was all over the United States if you study the history of the Klan and it was very powerful in the early twenties and that's about the time he was starting his family. My grandfather was out there on Harrisville Road, but he I guess they had some Klan meetings up on the foothills in the early twenties where they burned crosses and stuff up on the foothills above. You can imagine how it must have felt to be a black person and see that going on, especially a tiny minority, there in that part of the world. A feeling, you must have been pretty much an emotional, a very unpleasant emotional experience anyway for a black or an Asian too. I think they were pretty mean to Asians, the Klan was, as well. He never said much about that, he did express racist attitudes which were part of that generation, occasionally. I had that wonderful contrast in my father who just really loved the black folks in Ogden. Marshall White, the police officer who was killed there, who was a hero of the police department. After they finally got a black officer, and then he got killed, but it was a rough town. There was somewhat open prostitution, if I remember, right along parts of Grant Avenue and Lincoln Avenue. Even in my early years, even as late as maybe 19, probably about 1970 even, there was still open prostitution going on, it was very limited, but it was there. As I've studied the street I know there was a back alley that ran heroin and a tunnel that ran heroin from the depot all along, I think on the north side of the street. Maybe that tunnel is still there, I've seen 11 some references that indicate that the tunnel went all the way to the Ben Lomond Hotel apparently. Are you aware of that? LR: I'm aware more of the rumors. JV: I saw something online about historic tunnel tours of Ogden and they, if I remember correctly were going into the basement of the Ben Lomond Hotel and somebody was leading a ghost tour or something like that. They were able to go under Washington Boulevard possibly and they said, "Well, who knows." Of course they want to enlarge everything and make it more exciting so they bring in Al Capone and all that. The danger of history is always that somebody tries to enlarge things or exaggerate things. I was never able to see that myself and I didn't even know, I'd heard rumors about it but I've never been in it. LR: Well I know that most of the businesses now have closed up there tunnels, so most of the people we have talked to, yea, it's possible, but now they're all closed up so. But yea, we've had a lot of references to them, a lot of people that remember being down in them, but none actually going form Ben Lomond to the depot. We can't actually verify that, so. It's fun to hear about though. JV: Well that was the big fancy hotel, I guess the Ben Lomond was built about 1927, and being a big, the highest building in town and anybody who wanted a prostitute probably would have wanted to bring them in underground into the hotel or something like that, or wanted maybe drugs and happened to be at the hotel. It does kind of make sense if you were in the, in the world of vice and you had money enough to stay in a nice room there and you wanted something, knowing the hotel business as I do, because I worked with it for a while here, 12 there are people in the hotels are bribable a lot of times, and if you want—they want some cash and if you have the cash, they'll find a way to get you what you want. Who knows, I wouldn't be surprised, I don't have any evidence of it, but I wouldn't be surprised if there was something like that going on. LR: I wouldn't be surprised either. Do you remember any of the people that used to live or work on 25th street? JV: Yes. Well, my mother worked at the Union Laundry I guess it was called as a— this would have been—she was born in 1919, so it would have been roughly around the time she graduated from Ogden High in 1938. So she was working at the Union Laundry, and that's where that tale about running down the street as fast as she could run, her heart pounding came from, that era. And then my grandfather, Clarence Patrick Murphy, a real Irish name, half Danish, but in fact his mother was Danish. He was working there from about age 16 and he was born about 1885 I believe, so he would have been there about 1901 and he was already working as a fireman as a teenage boy. He couldn't finish school, at Sacred Heart School on upper 25th where he went. He would bend over all the way to Wyoming shoveling coal. He told a tale later that even as a 16 year old boy of working with his back bent to shovel coal all the way from Ogden to Evanston and back just almost constantly shoveling coal to get up that grade to that high plateau in Wyoming. It was not the life that any of us would want to live I am sure, to spend back breaking hours to make a living. He was a devoted member of the Brotherhood of Locomotive Engineman and Firemen throughout his life and was a lifelong democrat of course, because of the 13 Democrats alliance with the labor unions. He was also one of the shop stewards of the Union Pacific in his later years. He also worked on the old Oregon Shortline Railroad, which was, he fondly would say, "Oregon Shortline," and his eyes would drift off as he thought about it. I guess the Oregon Shortline was, ran from Ogden to Pocatello, if I'm not mistaken, and didn't obviously it didn't go all the way to Oregon. He was the switching engineer which would be, he would build trains by bringing cars from one train and hauling them to join another train and then back and forth all day in the yards of Ogden. He'd go over those yards, and of course today, there's even I guess some activity there, but back in those days the yards were just a hive of energy and the sound of the rails and the squeaking of the iron against iron and you would hear all the noises associated with all that. The station where I went as, this would have been approximately 1955. My grandmother, my California grandmother, my father's mother, would come up from across the Lucin Cutoff across the Great Salt Lake on the Union Pacific from Promontory Point to West Weber and she would, we'd meet her at the Union Station whenever she'd come to visit us. That's where I got to see the Union Station quite a bit as a boy. There would be three or four taxi cabs, several cars coming and going and people were dressed—in those days the women wore gloves and hats and high heels all the time and the men wore business suits and big fedora hats. The railway express, REA railway express agency had a large outlet in the foyer of the station. 14 Just going in to the foyer of the Union Depot was to me, one of the most exciting things of my childhood because I would go in there and look around and seeing people coming and going, people making orders and carrying tickets, porters carrying baggage and porters with red caps on and white uniforms and white jackets. All black men, the only black people I had ever seen at that time in my life were down in the depot. Sorry, I get a little emotional sometimes when I'm talking about these things. I have to take a breath here for a moment. There was a very busy barbershop with an old fashioned striped aprons that, or whatever they called those things that they, smocks, that they would put around people being, having their hair cut. They had the talcum powder brushes and the barber clipping away furiously, and people in a hurry to get on, "I don't want to miss my train," and all those things. The station itself, getting inside was just, it seemed like the biggest building I had ever seen in my life at that time, probably was, and it, the big chandeliers and it was just, in its heyday was just packed with passengers and train schedules and the public address system announcing what was going on. I didn't even know what the people were doing as a boy, I had no concept of what riding a train was because we didn't actually get on the trains, so we never went out on the platforms and so all I saw was just the results of all that. What I observed was a little confusing because I didn't put it together that these people are coming from California or Chicago or wherever it may be. This really was the junction city of the Mountain West and it really was a big deal. It was so sad to see the old down town, as I'm sure you've heard from a 15 lot of people, to see what happened to that wonderful downtown on Washington Boulevard. Again, that's another subject for a book you could write about, Washington Boulevard in its heyday. Beuhler Bingham and B and B Clothiers, the Blue Door and all those fabulous clothing stores and Fred M. Nye that were able, because the economy was so powerful then with Hill Field and the Army Depot and the Naval Supply Depot and all those things, and then the railroad. Everybody was making money and it was sort of the golden age of Ogden. I guess from about the end of World War Two till roughly the time I graduated from Ben Lomond, about 1965, for about those twenty years that downtown district was just thriving. There was Watson and Tanner and 24th street was almost equal to Washington and its level of commercial activity and it was a really nice feeling to the town. There wasn't a lot of crime for the most part, you didn't hear about a lot of—we had, my mother had a friend, Officer Keith Burkdahl, who was a policeman. I remember she got—I guess one of the early beat nicks, there were a handful of beatniks I guess, in Ogden, that maybe were smoking marijuana and this guy hit her at 25th and Monroe. It was at night and he had dark glasses on, and he had sideburns and this would have been 1955 or 56 around the time Elvis was big. We just thought that was so bizarre that this fellow was dressed in this leather jacket and he had sideburns and he had dark glasses on and it's nighttime, you know, why are you wearing—it is kind of odd even now. Keith Burkdahl investigated this because my mother happen to. His wife was a good friend of my mothers and he was a patrolman and so he said, "Yea, we caught 16 this guy and arrested this guy." They finger printed him and everything. I was excited by that. It was, there were some rough characters in Ogden and who knows maybe he was using heroin or something too, or maybe he was associated with 25th street, but we never found out. Whenever I would encounter the Ogden police, I can remember in 1956, the Ogden Police had four brand new blue Fords that they got and they all, they had no markings, anywhere on the car. They were painted, I think, if I remember correctly they were a dark royal blue and they had just about the size of a coffee cup, maybe a large coffee cup, on top was a red, just a red light, and that's all, and a radio antenna, and not anywhere on the car did it say police, anywhere. It just is so funny to look back at that, we'd walk through City Hall Park and of course that was the police station back then. It was in the back of the city hall building, and you'd walk through city hall park and I'd see maybe eight or nine Fords with that bubble light on top, and maybe a couple of unmarked cars. That was the, such as it was, the Ogden police at that time. There's another story, you could do the history of the Ogden Police because they must have some tales to tell if you come across one of the retiree's from the Ogden police or somebody, the son of a police officer, I'd bet you'd get some great stories. Arnie Jacobson might be a good source because his dad. I don't know what became of him, I haven't been in touch with him in years, but his dad, I know was the chief about 1970, they had the police radio in their house because his dad was the chief, so he would hear all the radio calls in Ogden as a 17 boy. You get into some personal information sometimes, but he got run out of the house. LR: Well speaking of growing up, did you ever attend any of the theaters downtown? JV: Yes, the movies? LR: Yes. JV: Yea, we loved the Orpheum, thank you for reminding me. The Orpheum and the Egyptian, but the Orpheum even more so, it was sadly destroyed. The most exciting, fun thing we ever did I think was about 1959 and Ogden was just in its glory days at that time. We, there was a girl next door, Susanne Sylvester, who I had a crush on, and I forget who else. Anyway, we were all about 12 or 13 years old and our parents escorted us, and we got all dressed up and went to, I put on a tie and a sports coat and the girls were dressed up and we just, we just thought that was the most fun we had ever had. We went to the Orpheum and saw a movie, I can't remember what the movie was now. It was just going to the theater down, either the Egyptian or the Orpheum was just one of the special things about that time in life when you are coming of age. I think for almost anyone who was there at that time would remember it well. LR: So is that the theater that had the Popeye Club? JV: I don't know. You know, I don't know about the Popeye Club. Actually when you said that it was the first time I've heard that term. LR: Oh really, okay. JV: I must have missed out. LR: It might have been Paramount. I get my theaters mixed up, I apologize. 18 JV: The Popeye Club, maybe the Paramount was, Popeye Copper Club, Ogden, or Popeye—it says here, I am doing a little web search. I remember the Paramount was where the Paramount Bowl was, is that right? LR: I'm not sure. JV: Where the river, by the river bridge? Where the Ogden sign, is that right? LR: I'm honestly not sure, I thought it was downtown myself. I know the Orpheum and the Egyptian were. I thought the Paramount was too, so. JV: Let's see here, we had a friend who lived right by the Ogden bridge, the Ogden sign, where the Ogden sign in on the east side of Washington. There was this very interesting neighborhood there that reminds, as I got older and look back at it, I thought, "Oh my gosh, that's a lot like big city's back east." It reminded me of, in some ways. I remember the Paramount Bowling alley. When you said Paramount I thought more of a bowling alley then I did of a theater. Then there was a drive in too, and there may have been called the Paramount, there was the Riverdale Drive-in, and there was a drive-in on the south end of town was the Riverdale and going up towards North Ogden was, that Harrisville area there was a drive-in out that way, the North Point Drive- In. The drive-ins, of course, when you're a teenager in those days, it was where all the necking and all that went on. Exciting dates or all the wishful thinking for boys mostly was going on. I know there was a Paramount theater, maybe if I put movie theater, Ogden Utah, my search engine isn't generating a lot right now on that. Let's see, as it opened on the, oh, here it says, "The Paramount theater opened as the 19 Alhambra theater, March 17, 1915 with a concert by the Ogden Tabernacle Choir." There's one reference there, its Cinema treasure. Oh, here we go, 2429 Keisel Avenue. LR: Ah, that's right. JV: Oh, the Alhambra. So here is a, I vaguely remember this photo, I mean this store front. It's located on Keisel, just off of, I think just off 24th, because that looks like the Fred J. Keisel building. LR: Yes, it would have been on the opposite, it would have been closer to 25th. It's actually not there anymore, they tore it down. JV: Yea, I bet it's gone. That's my granddad's era for sure, those old street lights and globe street lights and the old early automobiles. LR: What are some of your favorite memories of downtown Ogden then? JV: Well, to be honest, it was the pretty girls you would see. You would see very, very pretty girls, you'd see dozens of girls that would just you know, traffic stop kind of thing where you'd go, "wow." It was also just the feeling that it was exciting, it was a pleasant city. There was a lunch counter near 25th and Washington, Keeley's Café. You'd go in, it was a bustling café, downtown café—going in and having lunch there. There was also a toy shop near there, and my grandfather doted on me, I was his favorite, out of the five grandchildren I was the oldest one and he liked, I don't know, he and I just bonded and he would take me in as a boy and bought me a pistol set, a cowboy pistol set from this store and I don't know the name. It was a toy store near the Broom hotel and it had just all kinds of cowboy toys all 20 over the walls, and this was a pretty big, pretty large, you know, reasonably large toy store and he bought me this holster and toy gun and toy bullets and I think it was probably one of my happiest moments in childhood. Then going on that date to the Orpheum was another one. The Utah Noodle Parlor was always fun to go to and having the big butterfly shrimp that they still make I think, I think they're still there somewhere. LR: No, they actually closed down. JV: Oh, they closed down? LR: Yea, it hasn't been that long, but Utah Noodle is no more. JV: Oh, that's too bad. That was a great tradition, but I guess Jimmies Flower shop is still there probably. That was a great flower shop. I didn't know the Glassman's, I guess you've come across A L Glassman, the name A L Glassman, but he was the operator of the Orpheum it says. Have you come across the Name Ira Huggins? He was the great attorney, probably the most famous attorney in Ogden. LR: I'm not sure. JV: Ira Huggins was—my mother would speak of him very fondly. I found a URL here, its Cinema Treasures, and it has a lot about the Paramount Theater, 2429 Keisel. This might be a page you want to look at it. It's Cinematreasures.org/theaters/26282, [some of the information that follows come directly from this website.] This is a lot of information I wasn't aware of here about the publisher . Glassman, of course, owned the Standard Examiner and apparently owned this theater also at some point and one of its premier 21 attractions was Cecil B. De Mill, The Ten Commandments. In 1925 it was leased by Public Theaters and renamed Paramount Theater so it started as the Alhambra, I guess. Glassman also owned the Orpheum but he bought the Alhambra in 1923 and then, according to this web site, during the summer months, Orpheum Vaudeville moved to the Alhambra, so they had Vaudeville, wow, now that's very interesting. In 1925 the Alhambra was leased by the Publix Theaters and renamed Paramount Theater, so that's where they got the Paramount. It underwent a complete renovation and seating was reduced to 1900 one of its premier attractions was Ten Commandments. Not the one in the 1950s but the original. By 1927 the theater was under the direction of Brooklyn-born Louis Marcus, who also owned major theaters in Salt Lake, including the Capital and other theaters in Idaho. Fanchon & Marco "Ideas" supplemented the screen attractions at the Paramount. With the demise of the American Theatre in Salt Lake in 1929, the Paramount boasted being Utah's largest theatre. Wow, I didn't know any of this. In 1929 Marcus said he was selling his interest to Publix Theaters and retiring. He was elected mayor of Salt Lake from 32 and served four years and died in 1939. 1934 it came under the ownership of Paramor Theatres who also operated the Orpheum Theatre, Lyceum Theatre and Colonial Theatre. The local Ogden Theatre was an independent. So there is quite a story there of just the theater industry in Ogden. In July of 1954, Paramor Theatres completed renovations which gave it all new seating and a 42' by 21' screen. In time for Christmas 1954, a new marquee and Paramount vertical sign in addition to the Formica snack bar 22 was added to the interior. And that's when "White Christmas" came out with Bing Crosby. So, you'll probably want to look at that website for sure. LR: Yea, I wrote it down so I'll be able to. JV: It's not that much information but it has this one wonderful old photo of the Alhambra. LR: Hmm, that's cool. JV: Yea, also, I would recommend to you to see UCR.edu. LR: Right, I wrote that down too. JV: Yea, and if you can't—that website is a little obtuse—it's something like digital newspaper survey and it's California papers, but remarkably, like I say, especially the San Francisco papers, have lots and lots of Ogden's lore and stories, especially around the time of 1890 to 1930, which would be of great value to anyone doing research at the university there. Then you can form a partnership with the UC Riverside, maybe the two schools could maybe get together on helping each other, because I know that educators always need support and they have to help each other and there is always the threats of budget cuts and things like that. I know he was, that fellow at UC Riverside was saying, "Oh we've got to prove to the regents of the university that we are doing something of value to the community so that they won't shut us down." I wrote, personally when I was a park ranger, wrote a couple of paragraphs saying how much value I've gotten out of it. You're able to, or course with your printer on your computer, you're able to print stories up if you want, or photos. They also have photos too, because you're looking at the actual paper and you can see the old historic ads. 23 LR: Right, that's fun. JV: Yea, it's really fun. You sound like you're a history lover too, so you'd have a field day with that probably. LR: I have two more questions if that's alright JV: It's been a lifelong love for me. ___________ being a park ranger, it was one of the great joys of being a park ranger was being able to give history tours, you know how it's just limited to Alcatraz history, which has quite a colorful history of course. LR: I know it's kind of getting, this has kind of gone long, but I have two more questions if that is ok. JV: Yeah, sure. LR: My first one is, you talked about your grandfather being involved in the Klan in Ogden, do you know much about that? JV: No, he was, I think he was a little ashamed of it. He, I know, it's really unfortunate I can't ask any of these folks any questions or maybe my aunt, who is still alive might know something about it. She lives in Portland, Oregon. I could ask her but she would have been embarrassed about it too. I know that he talked in racial terms about when he would watch the prize fights, Gillette Prize fights on television and he would, there was definitely a palpable racism present when he would—see a black man fighting a white man or something in a Prize fight. The only reason I know about the Klan was that my mother told me that, he didn't tell me himself he was a member of the Klan. I think he was embarrassed. He was certainly not proud of it. 24 I heard, now, I'm trying to place where I heard the recollection by some, probably from my mother, that they had put some burning crosses up on, I think the north east bench, up around, somewhere around where Ben Lomond High stands today. Up on 7th or 7th street, upper 7th street probably or somewhere where it would be seen for miles around or hoped anyway. Just to terrorize the poor black folks a little more, and probably it would have been, I'm sure they didn't like Asians either, or Jews of course. There were a handful of Jewish people too in Ogden so those groups would have been not too thrilled, I'm sure, to see that. I could try and ask Aunt Patty, she's Jennings Olsen's sister by the way, my aunt. He was the professor there at Weber for many years. She may know something about it also, and if you want, I could call you back if I'm able to find out more. The KKK was organized in all 48 states in the 1920s per public television documentary. LR: It's just a curiosity. I will leave that entirely up to you. It was just a—really, someone who was involved, so I wouldn't complain but I don't want you to feel like you have to do that or anything. JV: Well, I'm always willing to help, it's fascinating. What I have found with history and the more you dig, the more interesting it is. LR: Well this is true, I agree. JV: You reminded me of that little neighborhood around the Ogden sign there on the east side of Washington that, I wish I could relive that. Also there was something— I went to visit a friend who lived right there. There was a little alley that shot off of Washington and I think it said Paramount Bowl and it was across 25 from Bigler's Desert Inn, which was an old structure that is no longer there either. We fished in the Ogden river briefly, just once, it only happened once, I went to see him and we fished in the river. It was kind of odd, it seemed like, because here it is almost like in downtown but also almost like out in the country at the same time. It was a really nice little district there that I haven't seen any photos of, but I can picture it in my head as I close my eyes I can see it. There were store fronts right the river and I think a concrete fence or something against the river bank itself, but I'm sure it's all gone now. All that's left is the historic sign there now, but it's fun to reminisce anyway. LR: Well, my last question is this, how has Ogden changed since you were growing up here, do you think? JC: It had that timing, you know, 24th and Washington was the heart of the city and it was the heart of Ogden, it really was like the heart. It was just like a human body has a heart, it was the heart of the city and it was a thriving heartbeat. I remember a young boy yelling, "Standard," and he used to actually hold up the newspaper in his arm and wave it and people would run up and buy a newspaper. It was from the Bon Marché store which was at 22nd to about 26th or 27th along Washington, was just bustling with traffic, excitement. The ladies were dressed in their finest clothes and men were dressed in business suits, and not everyone dressed that way, but it was certainly a thriving place and then along 24th, almost the same scene. It's just sad to see that, well it's happened to many cities; it's not just Ogden, that the core of the city got gutted and changed irreparably. It's too bad 26 that it couldn't have been like what was done with Trolley Square in Salt Lake where they at least maybe changed the buildings, but don't gut every, just don't tear everything completely. The W. T. Grant store was a big deal on 24th and Washington and there was the Kiesel building and the Eccles building and the First Security Bank building and it had this little sky line and it was just, I don't know, it just seemed like a really, really positive. Overall, 25th kind of gave you the vice and a little excitement and drama, which was also kind of fun, and it just kind of was a really nice place to grow up. It sort of represented America, to me. I wrote a little article when I was a boy about it and I took a world book and I followed the outline they used to write about Chicago or New York and I just took every element, and Ogden had it all, in miniscule amounts. It had a little Asian neighborhood, it had a black neighborhood, it had everything in America and it was a, in a microcosm, it was the country. It's sad to a, I'm sorry, LR: It's okay. JV: Makes me feel bad to see that all that is lost. I know there is some of it there still. The Egyptian Theater is still there, but, LR: You're right, most of it is gone. JV: We would get, to go down to Washington Boulevard was a big deal and we would put on our best clothes and we would, yea, it was just a big deal. Even when I started working at the highway department on 17th and Wall or near, just off Wall, at the Utah Highway, Utah Road Commission, we looked forward to driving along Washington Boulevard just for the fun of seeing people on the street and seeing 27 all the excitement that it used to represent. I don't know, it's just, thank you for letting me share all that, and if I can come up with some more goodies I'll certainly call you. Also you're always welcome to call me if you need any more that I can provide, and thanks again for what you are doing. LR: Well, thank you for being so willing to help us out, I appreciate that, and for your stories, they've been wonderful and I appreciate you're willingness to work with us and to do this. We've been on the phone now for almost an hour and 20 minutes so I appreciate your time and your willingness, it means a lot. JV: Well great, Okay Lorrie, keep in touch, and any time I can be of assistance, who knows, maybe your or I or both of us may write books about it, who knows. LR: That would be fun. JV: It's worthy of some good books, I can think of three right now that would be worthy books about that era. But anyway, have a great day. 28

Don Garside, August 8, 2013 ; Business at the Crossroads - Ogden City is a project to collect oral histories related to changes in the Ogden business district since World War II. From the 1870s to World War II, Ogden was a major railroad town, with nine rail systems. With both east-west and north-south rail lines, business and commercial houses flourished as Ogden became a shipping and commerce hub. ; The following is an oral history interview with Don Garside. The interview was conducted on August 8, 2013, by Melissa Johnson, in Stewart Library. Garside discusses his experience with 25th street. Don�s sister Anne Metcalf is also present for the interview. ; 34p.; 29cm.; 2 bound transcripts; 4 file folders. 1 videodisc: digital; 4 3/4 in. ; Oral History Program Don Garside Interviewed by Melissa Johnson 8 August 2013 Oral History Program Weber State University Stewart Library Ogden, Utah Don Garside Interviewed by Melissa Johnson 8 August 2013 Copyright © 2014 by Weber State University, Stewart Library Mission Statement The Oral History Program of the Stewart Library was created to preserve the institutional history of Weber State University and the Davis, Ogden and Weber County communities. By conducting carefully researched, recorded, and transcribed interviews, the Oral History Program creates archival oral histories intended for the widest possible use. Interviews are conducted with the goal of eliciting from each participant a full and accurate account of events. The interviews are transcribed, edited for accuracy and clarity, and reviewed by the interviewees (as available), who are encouraged to augment or correct their spoken words. The reviewed and corrected transcripts are indexed, printed, and bound with photographs and illustrative materials as available. Archival copies are placed in Special Collections. The Stewart Library also houses the original recording so researchers can gain a sense of the interviewee's voice and intonations. Project Description Business at the Crossroads - Ogden City is a project to collect oral histories related to changes in the Ogden business district since World War II. From the 1870s to World War II, Ogden was a major railroad town, with nine rail systems. With both east-west and north-south rail lines, business and commercial houses flourished as Ogden became a shipping and commerce hub. After World War II, the railroad business declined. Some government agencies and businesses related to the defense industry continued to gravitate to Ogden after the war—including the Internal Revenue Regional Center, the Marquardt Corporation, Boeing Corporation, Volvo-White Truck Corporation, Morton-Thiokol, and several other smaller operations. However, the economy became more service oriented, with small businesses developing that appealed to changing demographics, including the growing Hispanic population. ____________________________________ Oral history is a method of collecting historical information through recorded interviews between a narrator with firsthand knowledge of historically significant events and a well-informed interviewer, with the goal of preserving substantive additions to the historical record. Because it is primary material, oral history is not intended to present the final, verified, or complete narrative of events. It is a spoken account. It reflects personal opinion offered by the interviewee in response to questioning, and as such it is partisan, deeply involved, and irreplaceable. ____________________________________ Rights Management Special Collections All literary rights in the manuscript, including the right to publish, are reserved to the Stewart Library of Weber State University. No part of the manuscript may be published without the written permission of the University Librarian. Requests for permission to publish should be addressed to the Administration Office, Stewart Library, Weber State University, Ogden, Utah, 84408. The request should include identification of the specific item and identification of the user. It is recommended that this oral history be cited as follows: Garside, Don, an oral history by Melissa Johnson, 8 August 2013, WSU Stewart Library Oral History Program, Special Collections, Stewart Library, Weber State University, Ogden, UT. iii Don Garside August 8, 2013 Abstract: The following is an oral history interview with Don Garside. The interview was conducted on August 8, 2013, by Melissa Johnson, in Stewart Library. Garside discusses his experience with 25th street. Don's sister Anne Metcalf is also present for the interview. MJ: Today is August 8, 2013. We're interviewing Don Garside as part of the Business at the Crossroads 25th Street Project. We are here in the Stewart Library, my name is Melissa Johnson and I'll be doing the interview. Recording the interview is Sarah Langsdon, and also present is Don's sister, Anne Metcalf. So start us off, Don, with where and when you were born. DG: I was born uh May 4, 1934, in Riverton, Utah, on the kitchen table. MJ: Wow, on the kitchen table. DG: On the kitchen table. We moved to Ogden in the late 1930's, probably 1938 or 1939. We had stops in Provo and Salt Lake along the way because we got here in time for my brother to start elementary school, which he would have started in 1938. MJ: Why don't you tell us a little bit about your family as well? DG: I had an older brother, and my sister, and a half-sister. My current family or back then? MJ: As much as you would like to share. DG: I have two children, eight grandchildren, and ten great-grandchildren. If you add in the step ones that's another fifteen. MJ: Quite the clan 1 DG: Yes, it's quite a clan, quite a clan. We make a lot of noise. MJ: I bet, but that means you're having fun, right? DG: Yeah, yeah. MJ: Well, good. What were your parent's names? DG: My dad was Arlyn Myers Garside and my mother was Ruth Alice Lloyd Garside. MJ: Great, now you got here to Ogden in about 1938. How old would you have been then? What grade were you in? DG: I wasn't in school yet. MJ: Oh, that's right. You said your older brother started. DG: Yeah, I would've been about four years old. MJ: About four years old? DG: Yes. MJ: So what do you remember about Ogden when you were a child? DG: I remember the first place we lived was on Monroe Boulevard between 27th and 28th and then we moved into a duplex on the corner of Monroe and 27th street on the northwest corner—we had the west duplex. Then from there we moved to 25th street, and I was there until I was 19. MJ: So what kinds of things did you do for fun when you were growing up? DG: Well, the war was on, so of course, one of the things we did was play war games. We had several places we could play; the Sacred Heart Academy had a lot of open places. Over on 24th street was one of the Browning mansions and they had quite a yard there and they didn't seem to care too much that we played 2 in there. Then, in the middle of the block there was a construction company. There were a lot of their old trucks. We would go in there and we would make forts, dig trenches, and then cover them all with boards and cardboard and dirt on top of that. Just play war games and usually used war guns. We made them out of wood and shaped them like a pistol, but they had a long barrel. Then we would cut up inner tubes in strips and tie a knot in them. Then on the handle we would put a clothespin and the end of the barrel was notched so you would load it from the barrel to the back but usually you had to do it between your legs so a lot of times there were accidents. One of the rules of the game was no shooting above the neck. Also on the block there was a fellow who had a lot of junk cars. We talked to him and he let us take the liners out of the headlights because at the time all of the headlights were usually on fenders, and we made those into helmets. Then, of course, our wagons, the good old Red Rider was the Jeep and my friend and I would usually end up being the motor. My brother was usually the driver, the commander. We made our own games. We were from that era where if you wanted to be entertained you did it yourself. We played ball in the back alley, we played different tag games, and just anything that amused ourselves. We would create ball teams and challenge another neighborhood to a game. AM: Pineview Reservoir DG: Oh yeah. There was a neighbor who lived by us that every day went to Pineview, and if we had our parent's permission we could go with him. We would go up there and we would play on the beach and he would swim across the reservoir 3 and then swim back—I always thought he was an old man—but then he would bring us home. So that was a lot of fun. About every place we wanted to go around town we either walked or rode our bike. One of the challenges was to ride your bike up 25th Street to about Pierce and then come back down. At that time there was a light on 25th and Harrison, so the game was: we started out, but you couldn't hit your brake—and of course it was all the single speed bikes—so hopefully we would hit 25th and Harrison on a green light. One time we were coming down and one of the guy's the chain broke on his bike so he didn't have any brake, and you figure we were past Harrison so we had come down about a half mile and we still had about a half mile to go to my house. Didn't know what he was going to do so finally he just went up on the sidewalk and went into some bushes. It was better than hitting a tree. MJ: A little bit of a softer land. DG: Yeah, and a lot of times we were over at the Sacred Heart Academy. They had a half block and the west portion of it had fruit trees and there was a canal that divided it. They had apples, plums and all of that, and the other side was fairly open. The grass would get up, well for us it was about to our waists. We would play games in there, but we would have to be out of there by 7:00 p.m. because that's when the nuns went to bed. They would yell at us from the fourth floor, and if that didn't do any good the caretaker came out with his double barrel shotgun. The whole area was surrounded by a hedge—and they were basically piracantha bushes if you know what a piracantha is. We made areas in the hedge that made 4 somewhat of a tunnel. He came out one time and—we found out later on that he had a load of rock salt in shotgun shells—and this one friend of mine couldn't find the opening so he made one. He was a mess when he got out on the other side. We did a lot of things that people would think were nuts, but we had a good time. We enjoyed ourselves On Saturdays we would usually go to the movies. We would go down to the Paramount Theater that was on Kiesel between 24th and 25th. For a dime we could see two full double features, the news, and probably about ten or so cartoons. Then they would have a program in between where they would have a contest for a bike or something like that. If we liked the movie we would stay and sit through it again. Didn't make the parents too happy because we were late getting home, but it was a good way to spend the day. We always went to the Paramount because it was cheaper. The Egyptian and the Orpheum charged a ridiculous price of about twenty cents, so we went to the Paramount. One time we had a basketball team and we were challenged by a team at the Industrial School on 200 North Washington. We were in junior high school so we biked from our house all the way out there, played a basketball game, then hiked all the way back. So we did a lot of walking and biking. It was just natural for us, not like it is anymore. MJ: You mentioned before that your father owned an ice cream shop. DG: Yeah. MJ: That was at the house on 25th? 5 DG: No, that was over on 26th and Monroe on the southwest corner. There was a grocery store there—well it's still there, but on the east portion of it we had an ice cream store and it was called Collins. His partner's last name was Cole and dad went by Lyn so it was Collins Ice Cream. He made all the ice cream for the store and of course we had the local people in the neighborhood as most of our customers. We were also only a block away from Central Junior High so we had a lot of those students coming over. In the winter, Mom would make a big pot of chili and then we would have to get it over to the store. Then she would make sandwiches, tuna fish sandwiches, and ham and cheese sandwiches and we sell them. Didn't have to worry to much about the health department at that time. She was pretty good at it. So we sold those things and between the four adults they pretty well ran the store. We would open at noon and then we would close usually about 9:00 at night or so. As we grew older, one time dad let me build a guy a banana split and I thought I did a good job, but one of our chores we didn't particularly care for was when people would come in and stick their gum underneath the counter, and our job was to clean it off. So we would spend a day underneath the counter getting all those people's gum off from underneath the counter. It wasn't too bad. Dad would give me the yard stick and I could get underneath the coolers we had to keep the ice cream frozen. They were off the ground a couple of inches so I could get the yardstick in and any money I could get I could keep. MJ: That was your payment for the day. 6 DG: It was. There was a gas station across the street and kitty-corner. A lot of their customers would come over when they were getting their car serviced and have a sandwich, or have a sundae or a malt. One of the great things was when dad made ice cream. He would put it in the cardboard containers and there was always some left so we got the leftovers. He made all the different flavors, it was interesting to watch him make it. MJ: About how long did he run the ice cream shop? DG: He had a full-time job at the same time. He was a milkman at the time and his partner worked for one of the bread companies so we got a lot of the stuff from them. I would say we had the store about five or six years and they sold it. I think it was about the time he decided he was going to be a police officer because during the war he worked at Hill. Before that he delivered milk and then after the war he started to deliver milk again. One morning he was driving to work, of course he had to be to work at 3:00 in the morning. He was driving the car and he had his milkman's hat down and some guy went speeding past him and slowed down. I guess that's when he figured he should become a police officer. MJ: He was kind of giving the impression he was a police officer? DG: Yeah, I guess so. There were times I went with him on the milk route. He would do part and then pick me up. His route was usually up around Marilyn Drive, 27th and 28th area. Dad had big hands and of course all the milk was in glass, quart bottles. He could carry four bottles of milk in each hand; I could carry two. So I was carrying two and just running up to this house, running up the steps and 7 I tripped. I broke the bottles of milk. He asked me if I wanted to try it again so it was interesting to get out and go around and watch him do his job. MJ: So when he became a police officer you said he started as just a beat cop? DG: Yeah, he was a patrolman. He walked a beat—of course the whole city was patrolled, but most of it was patrolled by car. The downtown area walking beats, and of course the only beat he liked was 25th Street because there was always something going on. He said he would get into those outline areas and it was boring. He said on top of the city county building they had lights and antennas so they had to look there, and if a red light went on they either had to go back to the station or call in to see what was going on. He was always praying that the red light would come on because there wasn't much else going on. But he enjoyed 25th street a lot. Of course they all did, they were all trying to get that beat because it was exciting; there was something to do. MJ: So how long did he have that beat for? DG: I think he was only a patrolman for about three or four years I think was about all. Then he was selected to be on the youth bureau. Back then there was still a drug problem, in the late 1940's and 1950's, and he had a display case that was about that size [indicates with hands] and inside of it he had one of every type of dope pill that was known at that time. He also had a spoon in there where somebody had cooked something. He would go to different functions at churches and talk to kids about all this dope and what it can do to you and show them what it's like. Then of course, well marijuana was starting to go about that time so he figured he would grow a marijuana plant. We had it at the house and it didn't look very 8 good. He would water it and everything, but he finally decided it was ready to die so he took it down to his office down in the city county building. His office faced Washington Boulevard and he put it in the window and that thing flourished. My mom said it was the environment that did it. You could drive down the boulevard and you could pick out his window because it was the one that had the marijuana plant growing. Then he would pick leaves and show what it looked like. It was interesting one time they got a call that a guy was going to kill his son, so they got the address and he and his partner went to see what the problem was. They lived in a house with an apartment above it. They went up the stairs to the apartment, knocked on the door, and announced who they were. The guy told them to go away because he was going to kill him. So Dad opened the door and the guy was standing there with a 22 rifle pointed at his son and then he turned and pointed it at Dad. He told him, "Don't come any closer or I'll shoot you." Dad said, "No you won't." He said, "Yes I will." He was just talking to the guy and slowly inching his way in and the guy says, "What makes you think I won't?" Dad said, "If you shoot me my partner will shoot you." He said the guy had a funny look on his face, but kept walking towards him. Finally, he got close enough where he pushed the barrel to the side and grabbed the gun and took it away from him. He turned around to hand it to his partner who wasn't there—he had decided to try the back way to get behind the guy, but he didn't tell Dad that. He said his knees got quite weak there for a while. MJ: Close shave. DG: Yeah, quite a close shave. 9 MJ: So when did he take over the anti-vice squad? AM: Well, he sort of just moved into it. DG: Yeah, he was doing such a good job with talking to the kids about narcotics, you know, and things like that, and they solved a few burglaries that were committed by juveniles. They decided that they needed an anti-vice squad on the police department so he was selected to go on that. To me, he had a sort of sixth sense about things and was very perceptive about what was going on. So he got on it and he enjoyed it, he had a lot of experiences. He was not only working on anti-vice, but he was also handling a few murder cases, so he was written up in about three nationwide detective magazines on some of the cases that he had solved. Of course his big concern was good ol' 25th street because it was rather notorious. It was pretty active during the war because we had all the troop trains coming through with all the soldiers on there who were looking for activity. After the war the troop trains were still coming through, but not as often, so they were trying to cut down all the vices that were going on on 25th Street. There was all kinds of gambling going on, like slot machines. They even raided the Elk's Lodge at one time because they had slot machines in there. Bootlegging was a big problem because the state didn't like losing their tax money on the booze. The bootleggers usually brought it in from out of state. I remember he said that one time he was a patrolman on 25th Street and he went up one of the back stairways because he knew there was some gaming going on up there. He was in uniform, so he turned his hat around so the badge wouldn't shine and he watched them through the window. He knew a lot of the guys that were in there. He watched 10 them for a while and when he ran into them on the street a few days later he asked them how it hurt to lose that amount of money? Of course, one of the big problems was prostitution because it was more than just Rosie. It was up and down on both sides of the streets; the gals would be calling from the windows. They would organize raids for the gaming and prostitution. He said they would figure out where the gaming was and a lot of times they were in the basements of the buildings. They would go into the building next door in the basement and drill holes through the wall and watch the people there at the gaming tables. They had crap, roulette, and all of those. They would watch them and take notes, who was there that they knew. Then they would go back and plan a raid and as a courtesy they invited the sheriff's department to sit in on the planning. So they would have the planning of the timing, who all was going to be there and what they were going to do. Then they would pull the raid and the tables were gone and nobody was in there. This went on several times so they finally uninvited the sheriff's department and lo and behold they were successful. So they made a lot of arrests. The big problem, of course, was the noted Rosie from the Rose Rooms. He arrested her several times. They would take her in and have her booked, then they would have to turn her over to the sheriff because the jail was his. Dad said the next day he would be driving to work and Rosie's out sitting in the city park doing business. He would go find out why and the sheriff made her a trustee. Trustees could come and go and do different things. He said it just really got to him, that he had a tough time figuring out what he was going to do to circumvent that. He had 11 become pretty well known and he got to know quite a few of the federal officers out of the Salt Lake office. He was inviting them on raids, because they were also breaking federal laws. When the feds got involved the sheriff was a little more reluctant about letting people become trustees. MJ: He was a little bit more careful. DG: Uh huh. One time he was approached by the feds to become an agent, and he had a lot of backing to do that. When application time came and he filled it out they saw he didn't graduate from high school so they wouldn't take him on. He was quite disappointed because he felt he would've been a good agent. He was a good police officer, very intuitive about what was right and what was wrong. He got a phone call and offers that if he would stay out of certain parts of town he would be financially paid off. He just told them, "How the hell cheap do you think I am?" So then they doubled the offer and even when they offered thousands of dollars. Back in the 1950's that was quite a bit of money. So I said, "Why didn't you do it?" He said, "Because I knew that if I agreed to it, there would only be one pay off, but there would be somebody there watching and that would be the end of it. The money's not worth losing your job and losing what prestige you have in the community." He just knew it would be wrong. MJ: Did you ever go down on 25th Street with him? DG: Oh yeah, we went down there. One time we went down there, we were in his unmarked car. We went down and pulled into one the parking stalls and we were just sitting there. I think it was on a Sunday because there wasn't much foot 12 traffic on 25th Street, which was very rare. There were a couple of guys on the street who were conversing and he said, "Watch them." So we sat there and we watched them. Pretty soon the one guy nodded and they went into the doorway to one of the upstairs hotels. He said, "What are they doing?" I said I figured the guy was a bootlegger. He says, "Yeah, he's a bootlegger. He's making a sale." They came out and left and we pulled out. He says, "What was the number on the parking meter?" I said, "I don't know." "Well how can you prove you were there?" You had to remember those things, so it was a lesson. But we didn't go down with him too often. He had a lot of working nights, when all of the activity was going on, so we didn't really get to do too much with him in that regard. MJ: Looking at his notebooks that we have the copies of, he seemed meticulous on his stakeouts. DG: Yes. MJ: Noted everything. DG: They said you had to. You had to prove you were there and you always had to be thinking what are they going to do to mess you up? One time he said they had picked up a guy for bootlegging, and of course he had to be at the trial because he was the arresting officer. The defense attorney was giving him a bad time and he reached over to the table where they had the evidence and they pulled up this liquor bottle. He says, "What's this?" "That's the liquor I took from the guy." He says, "It's not full." Dad said, "That's the way I got it." He said, "There's a line on 13 this bottle, what does that represent?" "That's how much alcohol was in the bottle when I confiscated it." The guy says, "That's interesting because your line's up here, but the booze is down here." So the attorney was going on about how evidence keeps disappearing from the evidence room and all this. We got these upstanding police officers who would never do anything like that. Dad says, "Can I see the bottle?" He says yes and gives the bottle to Dad, who turned it upside down and he lines matched. So he had to plan ahead for everything because they were after you. Then there were two fractions on the police department and they were going after each other all the time because there were a lot of them that didn't want Ogden cleaned up. Dad had a lot of guys on the police department that he also had to watch. So it was pretty tough and you didn't dare make a mistake. MJ: You mentioned before that reputation and prestige that he had in the community, and you mentioned before that people on 25th Street really respected him. DG: They did. He would do his job, but he was fair about it. Once he helped the feds with a guy and they arrested him—his brother owned a bar on 25th street. He ended up in federal prison, but he held nothing against dad. He even wrote him a letter while he was in prison, and when he got out he met up with him. Of course, not all of them were that way. There was one time my friends and I were going to go to Yellowstone for a week and Dad was going to give me some money. I came the morning I was leaving—it was a Sunday morning. I said, "Have you got that money you were 14 going to give me?" He had forgotten about it so he wrote me a check. I said, "How am I going to cash a check on Sunday morning?" He said, "Go down to the club." So my friends and I went down on 25th Street and went into the club. Handed the guy the check and he looked at it and said sure. So he cashed it and he says, my friends were with me and he says, "Do you guys like candy?" We said, "Sure who doesn't?" So he got a brown paper bag filled with candy bars and stuff and handed it to us; said, "Tell your dad hello." Dad had raided him before and closed him down for violations, but there was no animosity. He was doing his job and they got caught. He had a reputation for being honest and fair, but he wasn't totally by the book. There was one fellow who he knew down there. He was a barber and he always went and talked to him. They ran into each other on the street and the barber had a nice new leather jacket. Dad asked him, "Where'd you get the coat?" He says. "Oh I bought it from so and so." "Well I tell you what, don't wear it into this store," and he gave him the name. There had been a robbery there a few nights before, but he had bought it from somebody. Dad couldn't do anything to him because he innocently bought the coat. But he appreciated the warning MJ: I'm just looking over here on my notes to make sure we are covering everything. You had mentioned Rose Davie. What else do you remember about her? DG: Rose was quite a character. She was always trying to get Dad to come upstairs, but he never would. The only time he went up into the Rose Rooms was when she had been taken to jail, then he went up there. One thing that Rose used to do, she would have to replace her linen supply periodically and my mother 15 worked at J.C. Penney's. Rose always asked for her even though mom didn't work in that department. She was on the same floor so Rose would get her to help her out. I think mom got a slight commission on that stuff so it was pretty good. Rose and Dad had their differences, but she had no hard feelings towards him. AM: But Bill did, didn't he? DG: Yeah, Bill did. Bill tried to disparage my father a few times, but he was never successful. He couldn't get any hard facts about him. They even called our house and my mother answered the phone. There was a gal on the phone telling her that Dad was having an affair with all these young girls downtown, and trying to cause problems. I know another time the guy called home and Mom answered the phone and the guy started telling her what he thought of her, you know, not very polite. So the guy finally got off the phone and Mom called the police station and had Dad call home. She told him, so he went down on 25th Street and he said the idiot was still sitting in the phone booth because he knew who it was. But Dad was pretty good. He weighed 225 pounds, was a pretty good sized guy and was quite athletic. When he started out at the police department he had what they called a sap, which had leather with buckshot in the end. It was braided leather and it would spring. It had a strap on it that you'd hook on your thumb and wing it around, because if you put it around your wrist and they grabbed it then they've got you. So you put it on your thumb and just let it go and it hurt. I tried it a few times on my hand. But then they came out with a yawara stick. It fit in his fist and just a little bit above the hand, and it was grooved inside. There were two 16 little spikes but they didn't protrude past the wood. There was a booklet that came with it. If you hit somebody in the shoulder with it would either break the collarbone or numb the arm so that you could turn it and hit them in the chest. It was a handy tool and he always carried it in the inside pocket. One night they were on 25th Street. He said the most horrible thing is to try to arrest a woman because everyone comes to her aid. So they arrested this lady, and they got her out of the bar and out on the sidewalk and some guys decided that they were going to protect her. They came after Dad, and Dad turned around to talk to them and the one guy hit him in the face. So he stooped over, didn't fall down, but as he went down he reached in and brought that out. He was going to hit the guy in the shoulder to numb it but as he came down the guy moved and he hit him in the face. He said the guy hit the sidewalk and bounced. Dad didn't have any trouble after that. They figured if he could hit a guy and make him bounce he must be pretty tough, so he put it back in his pocket and nobody ever saw it. MJ: What was it called again? DG: I think it was called the yawara stick. It wasn't very big. I know I played around with it when it was at home, but that wood was hard. You could hit a guy on the top of the head and it would knock him out. It was a defensive tool that they had come up with. MJ: What else do you remember about 25th Street? Like your interactions down on 25th Street? 17 DG: I didn't go down there very much. Now, I had friends in high school that lived down there. A lot of the Asian classmates lived between 26th and 24th in that part of town. The only time we would go there would be to watch the drunks and see who was going to fight who. We pretty well stayed away from 25th Street because every other building was a bar and there wasn't really much going on. There were some stores up towards the eastern end and that was about it. It was wall to wall bars. Of course, the only thing they could sell was beer and mixer. If you wanted a mix drink you had to bring your own bottles, so they would brown bag the bottle then they would buy a mixer. That's when the bootlegging was happening. People didn't want to go to the liquor store even though it was right there on 25th Street, so they would do bootlegging. I didn't go down there. AM: We used to go watch. DG: Yeah, we used to go watch a lot and that was about it. Especially during deer hunting season because that's when it was really active down there. We were watching one night, there was a steady stream of people going up and down the street and a couple came out of this bar and they stopped. The one gal says, "You S-O-B, you're supposed to be deer hunting." He says, "You're supposed to be tending the kids." So it escalated from there, but things like that were going on. It was interesting to watch, and how some of those people ever made it home I have no idea because they had trouble putting one foot in front of the other. AM: If Dad knew we were down there he wouldn't have been happy. DG: He didn't seem to bother when we went down there. AM: Well I mean we'd just go down and drive around the back alley. 18 DG: Oh yeah check out electric alley. AM: Yeah, look at all the girls and not really know what they were doing cause we were sixteen. MJ: You mentioned when we first met, the segregation on 25th Street. One side was— DG: Yeah, the south side from Wall to Lincoln was for the blacks. The whites would go over there, but the blacks wouldn't come on the other side of the street. I know that the Porters and Waiters Club was on the south side, run by Annabelle Weekly. It catered to the blacks who worked on the railroad, the porters and the waiters. They could go there and stay because none of them could go in any of the hotels in town. So that was about the only place they could stay as a visitor. She ran a pretty good operation over there. She didn't fuss or cause too much trouble, she was actually an asset to the community. That was about the basic on 25th Street as far as segregation. Of course, I think every American community was segregated because I didn't see any blacks in school until I went to junior high. I went to Madison and there weren't that many downtown, but when I went to Central they came from all over and we had a few blacks there, and of course, Ogden High was the only high school, so we had them there too. Our historian in our senior class was a black fellow, quite studious, and a pretty good athlete. I had never really thought about racial things too much until one night there were a group of us who went to a burger place. We went in there and sat at the booth. We had frequented the place quite often. It was usually on a Sunday instead of going to class we would 19 go get something to eat. I knew the owner and he called me over to the counter. I went over there and he said, "I'll wait on him this time, but don't bring him in again." That's when I first realized that there was something going on. I made excuses about how the owner had a punchboard he wanted me to play or something. I don't think he believed me, but that's about the only time I noticed it that much. MJ: So it wasn't just 25th Street that was segregated? DG: Oh no. There would be black entertainers that came to entertain and they couldn't stay in any hotel, not even in Salt Lake. Annabelle would take care of them. The whole state was about that way. It wasn't blatant. I think they in essence knew how things were. AM: Well, there weren't very many DG: No, there weren't too many, but yeah, I think of the ones we had in school not too many finished high school. I didn't think anything about it. MJ: So what do you remember about some of the other downtown areas? Some of the other businesses and people down there? DG: Ogden was a fun town to go down to. Back in those days there were six movie theatres in town and uh now were down to one, two now? Yeah, two. Of course, most of us went to the Paramount because it was the cheapest and none of the others had a double feature. Then we had a lot of nice specialty stores. There must have been five or six men's stores and there were a lot of women's stores. We had, there was Penney's, it was probably the biggest chain store. There was 20 Woolworth's and Grant's and all those others, but they weren't a department store. AM: You say Woolworth's and Grant's like she would know what that meant. DG: J.J. Newberry's. Those stores, they were there, but there were no big name stores. Well there was Sear's and C. C. Anderson's and that, but it mostly local people. All the men's stores were just local people and it was an interesting place to be. I remember at Christmas-time there would be a contest to see who could decorate their windows. It was a fun place, but what was strange about it was mostly everybody was shopping on the west side of Washington. I was talking to a guy when I was working at the post office and he said the difference in the rental fee for the west side of Washington from 25th to 23rd is almost double what it is on the east side of Washington from 26th to 23rd. Everybody's on the west side and what I thought was strange, you go to downtown Ogden and people always wanted to park on Washington, Kiesel, and Grant, but they didn't want to go below Grant and it was only a block. They didn't want to walk up the hill either, but the same people would go to Salt Lake and walk three or four blocks to a store, but they wouldn't in Ogden. If they couldn't park on the Boulevard or on those streets then they just thought it was horrible and ride around and ride around and ride around and wait for a parking place. That brings up another story. There was a group of us at a church function and it was getting a little boring. This one guy said he had a gun, so we made up our plan. We'd have three cars and the first car would come along Washington and the guys would get out (at that time there were a lot of the stores where the 21 store fronts were here, but you had to walk down to get to the door and there were display windows there) then another car would come by and we'd get in a fight on the street and then somebody gets shot and the third car would come by and get the body. So I was the body. We get out of the cars and we start fighting and the guy pulls out the gun and shoots and I fall on the sidewalk. So I'm lying there on the sidewalk and nobody comes, and nobody comes. Then the movie lets out there at the Egyptian theatre, were on right by the Egyptian. The movie lets out and I'm laying on the sidewalk counting pebbles in the concrete. People walking by and nobody came. So finally, I get up, walk between cars across the boulevard, and here comes the car. They decided to go around the block an extra time so we lost the whole thing, but it was mentioned in my yearbook a few times. AM: Did your dad know about that? DG: No, never told Dad about that. There were some things we didn't tell Dad. It was like Dad told us, "Don't ever do anything to embarrass me," and I said, "Like my brother climbing over the fence at the ballpark and getting caught." MJ: Well, was there anything else that we haven't talked about that you'd like to share? DG: Well, I think back in that time we had a lot more opportunities for employment, as far as kids for high school and junior high school. We had the canning factories there were three or four canning factories. Del Monte, out in West Ogden, I worked out there, and I worked at Blackington's on 7th street. For two summers I worked at the ice house. We iced box cars. The trains would come from 22 California and the cars that had ice bunkers on the ends to keep the fruit fresh. They would come into Ogden and then we'd have to re-ice because they'd come across the desert, so we'd have to replace it. We were handling three hundred pound blocks of ice we had an ice pick. It was that long [indicates with hands] and on one side was what they called the pusher. It came off the end to a point and under it was the puller, which curved. Then you would put it on the block of ice and you could pull it to you. It would flatten out and everybody had a file in their pocket because you would file it to keep it sharp. So we'd get a call that there was a train coming in. The ice docks went from under the viaduct to 28th Street and there were two of them, so we could work four rails at a time. One guy would walk down and open all the bunker tops and you could easily ice the one on this side. On the other side you had to put down a skid pad that made a bridge and acrossed to the other side. It got pretty hot out there in June, July, and August, but then all winter long they had been storing ice in a building that was about three stories high, but the only floor was on the bottom so all winter long their putting in these 300 pound blocks of ice and stacking them. They had a place called the Daily. They made ice all the time, but couldn't make enough to service the trains. We'd get a train come in with one hundred icers in it and the ice is lined up on the dock and we used it all up, so then you have to go to the store room. It's 100 degrees out on the dock, and then you go into this store room and it's 28 degrees. We had to ship all that ice out to the dock and when we'd get through with that and they'd say, "RV on three which 23 meant a Roseville train on track three, 100 icers. So then we would go back out to 100 degrees. AM: These are just kids. These are kids doing this? DG: Oh we were in high school; there were older people doing it too. AM: You were saying they were jobs. DG: They were jobs, it was a summer job because in the winter time all they did was put charcoal burners in the same bunker. But when you really would see the excitement was when a train would come in and they would ship wine in tank cars. They would come and you would see all these guys up on the dock looking at it, "There's a leaker." Pretty soon they'd disappear and guys would come out with gallon jugs and their thermos' and all. One guy was assigned to fill them up and the rest of them went into work. We had things like that. I worked at the Weber College for a year-round job. I was a custodian, and in school time we would start at 6:30 a.m. and work until 8:00 a.m. Then on Saturdays we would work from 6:30 a.m. until noon, and when I started we were getting a whole 50 cents an hour. After a while they raised it to 75, we got a 50 percent raise, which is pretty good. It was enough to keep us in spending money. It was interesting work. In the winter time you were assigned a specific area that you'd clean everyday. One time I had the offices that were in the old gym building and we'd clean the offices of the treasurer and the registrar and all that. Then another year, I had the gymnasium and the handball courts. I had to clean those and get all the black marks off the floor that people would put on. One year I had the ladies restroom. I had 18 toilets and 5 wash basins that I cleaned every 24 morning. The worst part about that job was the paper dispenser was in sheets, like out of a box. The gals put on the lipstick, blotted it and dropped it. The floor was always covered with paper, but it wasn't too bad. I would change the towels and all that, but you know an hour and half every morning wasn't too bad. Of course, I'd walk from home down to the college, and then walk back home, change clothes, and then walk from there to Ogden High until I met my girlfriend. I'd walk back with her until about Jackson, then run to school. There were a lot of things we could do and you had all the orchards. You could go pick all the fruit you wanted and just a lot of different things that we could do to occupy ourselves. Then the ice house was a very dangerous place to be. One guy had his ice pick and he was walking along the dock and he would spin it. He spun it, brought it back, and he put the puller in his leg; he went to the hospital. Sometimes, after they found a leaker there would be some hot-headed Hispanics who would get into a fight and use the ice picks as weapons. AM: The good ol' days. DG: Yeah, the good ol' days. I remember one guy, he was pushing on a piece of ice and he brought his ice pick back but the puller caught and it was pulled out of his hands. We watched it cartwheel about four tracks away and hoped there was nobody standing over there. AM: Those jobs couldn't exist today DG: No, they finally did it away. Now they're all refrigerated. We would work a lot of trains and you always took your lunch, but you never knew when you were going to eat. We'd start at 8:00 a.m., sometimes we would have lunch at 10:00 a.m., 25 and sometimes have lunch at 2:00 p.m. It depended on how the trains were coming, but it was interesting work. I know a lot of people who I went to school with worked at the canning factory, making the tin cans. I worked at Del Monte stacking cans and there were just a lot of different things to do. Made life interesting. MJ: Well good. Did you have any questions? I think we covered everything that I had on my notes we had from our first meeting so. DG: Okay. MJ: Do you have anything else? DG: I will give you an example of how things were back then. I was in high school and I was dating a girl who lived up on the 1400 block of Polk Street. We were going to go to the dance at the White City, it was on 25th Street. I walked from my house to her house, from her house to the White City and we danced at the dance. We went down to Keely's on Washington Boulevard, had something to eat, then we walked all the way back to her house. Then I had to walk all the way home. That was the norm. I think one of the things you talked about was segregation, things like that. I lived below Harrison so the rule was somebody who lived below Harrison couldn't date somebody who lived above Harrison. AM: A different kind of segregation. DG: Then you were frowned on. I got told about it a couple of times, "You're out of your boundary." MJ: Out of your place. AM: Out of your league. 26 DG: It was interesting. It was an interesting place to be. Like I say, in high school we had the whole city. We had millionaires and we had very, very poor people. There was one kid in Ogden High—we had 2,000 students at Ogden High because there were three classes. Everybody's wearing Oxford's except one kid, good ol' Charlie. He wore tennis shoes and he was the only one cause he was from a poor family. Everybody liked Charlie. Charlie was a little slow and we'd go up to him, "See that girl she really likes you. You oughta go over there and talk to her." He had buckteeth and blond hair. He'd say, "I can't." We would give him a bad time, but nobody ever teased him about his status or nothing like that because we were all the same. I could probably stay all day with this. 27

Frank Yannacone, July 22, 2013 ; Business at the Crossroads - Ogden City is a project to collect oral histories related to changes in the Ogden business district since World War II. From the 1870s to World War II, Ogden was a major railroad town, with nine rail systems. With both east-west and north-south rail lines, business and commercial houses flourished as Ogden became a shipping and commerce hub. ; The following is an oral history interview with Frank Yannacone. The interview was conducted on July 22, 2013, by Lorrie Rands. Frank discusses his memories of life on 25th Street. ; 75p.; 29cm.; 2 bound transcripts; 4 file folders. 1 videodisc: digital; 4 3/4 in. ; Oral History Program Frank Yannacone Interviewed by Lorrie Rands 22 July 2013 Oral History Program Weber State University Stewart Library Ogden, Utah Frank Yannacone Interviewed by Lorrie Rands 22 July 2013 Copyright © 2014 by Weber State University, Stewart Library Mission Statement The Oral History Program of the Stewart Library was created to preserve the institutional history of Weber State University and the Davis, Ogden and Weber County communities. By conducting carefully researched, recorded, and transcribed interviews, the Oral History Program creates archival oral histories intended for the widest possible use. Interviews are conducted with the goal of eliciting from each participant a full and accurate account of events. The interviews are transcribed, edited for accuracy and clarity, and reviewed by the interviewees (as available), who are encouraged to augment or correct their spoken words. The reviewed and corrected transcripts are indexed, printed, and bound with photographs and illustrative materials as available. Archival copies are placed in Special Collections. The Stewart Library also houses the original recording so researchers can gain a sense of the interviewee's voice and intonations. Project Description Business at the Crossroads - Ogden City is a project to collect oral histories related to changes in the Ogden business district since World War II. From the 1870s to World War II, Ogden was a major railroad town, with nine rail systems. With both east-west and north-south rail lines, business and commercial houses flourished as Ogden became a shipping and commerce hub. After World War II, the railroad business declined. Some government agencies and businesses related to the defense industry continued to gravitate to Ogden after the war—including the Internal Revenue Regional Center, the Marquardt Corporation, Boeing Corporation, Volvo-White Truck Corporation, Morton-Thiokol, and several other smaller operations. However, the economy became more service oriented, with small businesses developing that appealed to changing demographics, including the growing Hispanic population. ____________________________________ Oral history is a method of collecting historical information through recorded interviews between a narrator with firsthand knowledge of historically significant events and a well-informed interviewer, with the goal of preserving substantive additions to the historical record. Because it is primary material, oral history is not intended to present the final, verified, or complete narrative of events. It is a spoken account. It reflects personal opinion offered by the interviewee in response to questioning, and as such it is partisan, deeply involved, and irreplaceable. ____________________________________ Rights Management Special Collections All literary rights in the manuscript, including the right to publish, are reserved to the Stewart Library of Weber State University. No part of the manuscript may be published without the written permission of the University Librarian. Requests for permission to publish should be addressed to the Administration Office, Stewart Library, Weber State University, Ogden, Utah, 84408. The request should include identification of the specific item and identification of the user. It is recommended that this oral history be cited as follows: Yannacone, Frank, an oral history by Lorrie Rands, 22 July 2013 , WSU Stewart Library Oral History Program, Special Collections, Stewart Library, Weber State University, Ogden, UT. iii Frank Yannacone July 22, 2013 Abstract: The following is an oral history interview with Frank Yannacone. The interview was conducted on July 22, 2013, by Lorrie Rands. Frank discusses his memories of life on 25th Street. LR: Okay it's July 22, 2013. We are in the home of Mr. Frank Yannacone doing an oral history about 25th street and his memories of the buildings and the his memories of the life on that street. So Mr. Yannacone thank you so much for letting us be in your home today. I'm sorry, I'm Lorrie Rands doing the interview, Melissa Johnson is here with me as well as your daughter in law. FY: Marva LR: Marva? FY: Well Yannacone LR: Yannacone, well of course. I told you when I walked in my blonde is showing. MY: That's okay LR: I'm having my day. So Mr. Yannacone I would love for you just to start—go ahead and start at the Broom Hotel and make your way up and down the street. FY: Okay the Broom Hotel. I remember it in the 1950s, it was in kind of a state of disrepair. When it was built it was supposed to have been the best between Denver and San Francisco—of course I heard the same claim for the Hotel Utah when that was built. But anyhow going west was, as I recall, Ross and Jack's Restaurant, which at that time it had a nice art deco façade and a lot of neon. The story was that Ross and Jack had a café and they got into some 1 disagreement so they put a wall down the middle and had Ross's Café and Jack's Café. It went on like that for many years and then they decided maybe that was pretty stupid so they took the wall out and put the nice façade and it was Ross and Jack's Café instead of Ross's Café and Jack's Café. Early history says that Jack Dempsey washed dishes there before he became a big time boxer. I just heard that, I don't know. Next I believe was Morris Men Shop, which was a men's Habersasher, but he was also a clearing house for Basque sheep herders. They'd come in from Elko, check—if they needed a job or looking for someone or mail drop, he was the clearing house for the Basques. Next I think that little bar on Kiesel and across the street where the Federal Building is now, on Kiesel, there was a little café, little diner. Next was Hemingway and Moser had a cigar factory there at least for a while. I can remember standing in the street watching them roll cigars and their brand had something to do with a blue whale or a blue point or something nautical. Next was Ogden Blue, a new business, just a little hole in the wall and now what, 60 years later they're still around and thriving I guess. There are a lot of assorted shops, restaurants, bars, I don't remember the rest of the block, but I remember a Hotel which was on Grant, still there. Next door was the Friendly Tavern, and Saturday nights my wife and I would go to hear the Salvation Army band play about 7:00 every Saturday night. Had a little brass band, I don't know 5/6 members and Sally's would go hit all the bars with their tambourines, collecting change. Starting in that block you had a lot of little restaurants and bars, a lot of Japanese. The whore houses were upstairs still 2 operating. I guess they operated until I don't know, close to 1960 and they— when they closed them up of course all that upstairs room turned into housing in the door to the upstairs started appearing little notices that upstairs was a private dwelling, no trespassing and as I recall there was a shooting down there. Some drunk insisted that it was a whore house and wouldn't take no for an answer and I think he got gunned down, that's my memory. I can't say for certainty, but for some reason it's in my mind. There was a little Japanese restaurant, little ma and pa place. Old wooden booths, hole in the wall, dark—somebody took us there and it had the best damn shrimp, even better than the Utah Noodle, they were great. All that block was mixed housing, bars, stores, shops, and whore houses. Down on the Lincoln end about the 3rd place from the corner there was a grocery store and a hotel upstairs. The name Howard comes into mind and as I mentioned last week I never talked to the guy, but I bought a Medal D'oro which is an Italian espresso coffee. He had it; he also had Luzianne coffee which was a chicory Cajun coffee and Sorgaum syrup. The only thing I can figure, I never asked, but the only thing that I can figure is the black population, a lot of them working on the railroad and they were on Wall Avenue. LR: Was the black population at this time allowed to come into the store or was it after? FY: Now that store, 25th street was different see, kind of. LR: I know the North side was for the whites and the south side was for the Negro population. 3 FY: No, no, no, no, no. The citizens, the residents lived on Wall, close to the railroad. Then they started moving up to Lincoln, but they were segregated. That was our ghetto misnomer of course cause I don't know where that started. A ghetto was a walled area in Europe and old Europe. Somehow or other now—we used to call them slums or something. Now they're ghettos, I don't know. Anyhow, there were a lot of Winos I mean it was kind of like skid row, 25th street. After they closed the whore houses it really went downhill. It was a pretty reasonable place, you never went out on a Saturday night without—you went to the Star Noodle or the China Temple, that ended your evening. It was quite civilized. They had—I can't remember the hotel on the corner it's gone now on the northeast corner of Wall and 25th street. MJ: Was it the Healy? FY: Might have been. I remember when they tore it down, nobody then wanted to put in sprinklers or fix it or something and they tore it down. Next door was the China Temple and next door was the Depot Drug and they had a sign out, "prescription filled." It was a regular drug store and a lot of bars. There was a time, it was before my time when you could do anything on 25th street. You could do banking, you could transact business, you could eat, buy clothing and they had hotels of course because the railroad was right there. There were—I saw it in the paper just recently, the Kokomo Club doing some repairs and they found some old artifacts. Kokomo Club was going strong when I came to Ogden, and there's a bar probably been running for geez anyhow 70/75 years, maybe longer and still going. 4 MJ: Yeah we are going to be interviewing the owners of it. FY: There was another one called I think Pagano's. Well anyhow we'll go across the street. That corner building is still there. It was a stone building and next to it were some small shops including a souvenir shop, had a big sign up, one cent postcards. You probably can remember that. That sign was there when postcards were a nickel or more. MJ: Now is this off of Wall down on that end? FY: We're coming back from Wall now. We're now on that big stone building, I don't know I don't remember what it was, could've been a bank when it was built, but it's still there. Then coming up, there were frame buildings, shops, big front windows painted red as I recall many of them, especially that one with the one cent postcards. You've got a picture somewhere I'm sure of it. MJ: That block right there, just off of Wall, we have very few pictures of. I think that first building is the Murphy Block and we've been talking to the family that owned that building, trying to get photos. FY: Well there's a picture in what did I tell ya? UtahHikes.com. Old Ogden, there's a picture from the terminal and it was taken after the hotel was torn down. But the building on the other side is still there and I imagine if you look close with a glass you can see that sign out there with the one cent. Then you came to the what did I say the name was? That hotel? LR: The Broom? No. FY: Where is that book? 5 MJ: Oh the Royal Hotel? FY: Royal! That was Weeklys'. That was where the black train people stayed. That was all segregated you know, until 64. It was the Royal Hotel and downstairs was the bar, the Porter's and Waiter's Club, which was a nightclub for all the blacks and stories about big bands coming and that's where Annabelle married Weekly. Then after he died she opened Annabelle's, which was a fried chicken place. I wasn't into fried chicken, my wife was, but I could eat her chicken and I told you the story why I could eat her chicken. She said it was cooked by Mexicans in lard, and I checked, all her cooks were Mexican and they had big, cast iron skillets and Dutch ovens and you could smell the lard if you got close to the pass out window. Then last I heard about her, she took a degree in sociology and was working for the state. Now there's a guy around town and he comes here occasionally, he's 93 years old and he's a musician and his name is Joe… MJ: Joe McQueen? FY: Eastman? No Joe, MJ: Joe McQueen? FY: McQueen. MJ: The saxophone player. FY: Yeah, he used to play there. I understand he still—he's 93 years old and he still comes up here and takes people shopping and runs errands and stuff. I never had the chance to meet him yet, but I understand he and Annabelle were coming 6 back from Wendover and he was driving, had a wreck somewhere west of Tooele and she got killed. MJ: Yeah that was— FY: Can't be too many years ago. MJ: Four years ago? Five? LR: I thought it was a while ago. MJ: No it wasn't all that long ago. MY: Yeah, I remember something about that. FY: It was fairly recent, fairly recent. MJ: It was shortly after the document that Isaac Goeckeritz did. He filmed both Joe McQueen and Annabelle and it was about a year or so after that. FY: Now, story is she was the highest price call girl in Ogden. MJ: Oh really? FY: That was the story, she was a looker. When she was young, I mean she was a looker. Now we're talking about nice—a date, civility of 25th street. We had the whore houses all the doctors were in the First Security Bank building, maybe a few across at the Eccles building, but once a month those girls would go for their physical. I knew someone who worked at one of the dress shops and there were several of them in that block from 25th to 24th. There was Clifton's, they're still around. There was Hughes, I think Mode O' Day or something. Anyhow, the girls liked when the, I mean the clerks liked when the girls went for their physicals 7 because they shopped on the way home and spent money. These sales clerks worked on a base plus commission so they were happy to see them. The ladies they walked down the street you know it was civilized; you could go down and not worry about getting shot up or something. After they closed up these places then it got tough. That's when it became skid row. There were winos and drunks, it was tough. That's what happened to that Howard Hotel or grocery store or whatever it was. It was a yellow brick building. Some wino got hallucinations one night and he was cold and lit a fire under the sink and burned the whole damn place down. Yeah there were panhandlers, it was tough. The only time you went there, you went to the China Temple or the Star Noodle. MY: That was it. FY: Okay then we get up on that corner. There was a stack yard. A stack yard's an electrical place where they got transformers and I think that's still there, I'm not sure. MJ: I'm not sure either. FY: On Lincoln, Lincoln and Wall, or Lincoln and 25th. LR: I thought that was the building, wasn't that where Rose Davies building was? FY: No that's on the other side. We're still between Wall and Lincoln. LR: Hmm I thought we were on Lincoln now. MJ: So right on the corner there of Lincoln? 8 FY: There was I think a stack yard. Maybe on the wrong block, but it's a stack yard. I call it a stack yard, it's a place where the power company has transformers and wires coming in and going out. A substation I guess they call them. LR: There's one I seem to recall when we were at that Karen's Café. There was something behind it that reminded me of a substation so maybe that's it. FY: Well see I haven't been down that part of town—I've been here a year and haven't been down there. I figure it's not interesting anymore. LR: It actually is, it might be worth your while to go down and look at it again. FY: Well I hear they got a lot of overpriced restaurants. MJ: Yeah there's a few of those. FY: A lot of glitz and stuff like that and I don't walk well. It's of no historical interest to me anymore. Okay let's cross the street and go to El Boracho. MY: My class wanted to have our picture taken in front of it, but the nuns at St. Joseph's High School didn't think that would be good. LR: I can't imagine why. FY: Now across the street where the El Boracho is now I understand there was a restaurant called Patricia's or something or Poncho's, Mexican, Mexican place. My sister was over visiting from Cheyenne and she was going to take the bus back. I don't remember, hell I think that was the only—by then that was the only way to go back. I think the trains had quit running. Anyhow she wanted some authentic Mexican food and we took her in there. The food was delicious and I 9 don't think she enjoyed a bite because she was worried about if it was safe to be in there. MY: I could see Betty doing that. FY: Anyhow, the Rose Rooms were on top of El Boracho and I worked with a young fellow at the packing house. There was a garage across Ogden Avenue from the Hotel Ben Lomond and it was a parking garage, typical downtown parking garage that they had in those days. Hotel guests parked their cars there and business people, dropped their cars off for oil changes, there was no 15 minute Jiffy Lube back then. Anyhow he had a part time job while he was in high school and Rose had a big four door Sedan, I can't remember. He described, would tell us about it and she'd call—she'd want her car to go for a drive. He would have to deliver it, he was the gopher. He'd park the car and then he'd go upstairs and have to go back in the kitchen to give her the keys and usually he said some of the girls were in there having coffee and talking. It was afternoon, slow time of day I guess and he can remember hustling them. He could also remember they'd laugh at him you know, just a kid. He kept talking about it when he was older and I guess hey that was an experience. I worked with another guy whose aunt and uncle owned the Montana Hotel, next door which was a three story building. He spent a summer or so with them one time. He would talk about in the summer he'd go up on the third floor up on the roof and look over at the second floor roof next door and watch the girls sunbathing. Hey that's pretty thrilling stuff for high school kids I tell ya. MY: They didn't have the internet. 10 FY: Then it came up the street there to the Star Noodle. Now the Star Noodle—that fellow I don't remember his name, but I used to know it. He built Dai Enkotai out there on Highway 89, out in South Ogden. Dai Enkotai, Wayside Inn is the translation. When he built that there was no water up there on that part of the bench. 500 bucks would buy you an acre of land—I even had 500 bucks. He would go up there with his pickup loaded with 50 gallon drums and hand water all that planting he did. Last I saw it I was out there geez I don't know, 20/30 years ago had dinner there and everything has mature and I don't know if you've ever been in. It's a Japanese Tea House, you know the nice roof and the shoji doors, shoji doors you know are the wood and parchment, beautiful place. Anyhow he's planted all that stuff, everyone thought he was nuts. Then they built I think a Rockport dam and suddenly there was water, you couldn't buy 500 dollar an acre anymore. The place started booming. Anyhow I understand that sign is somewhere around. MJ: The Star Noodle? Yeah, the last I heard about it the city is holding onto it because they want it preserved and they want it actually put back up on the building as kind of a historic piece. FY: I'll tell you how that works. Up in Rexburg there was a theatre built in 1932 or 3. It was art deco. A big neon sign outside, and the company who owned that decided to abandon it and they built these stadium theatres. Somehow the city caught wind of it, they were dismantling everything, and the city was able to buy it. The stipulation, you can't show movies in there. Anyhow it took 10 or 15 years—we had an enlightened councilman up there. There was a problem with parking on 11 the main street and he says instead of the city spending money trying to restore that, let's tear it down and build a parking lot. Typical American thinking, it's 50 years old, get rid of it. Anyhow between the college, which did a lot of the engineering and design work free and a lot of student help and volunteers, they restored that building and they rebuilt the marquee. All neon and arrows and beautiful things. The only difference now instead of posting letters it's digital. It's on all day and most of the night, well until midnight every day. They post the weather and civic happenings and announcements like that, beautiful. Could've been lost you know? LR: So can you see them doing that with the Star Noodle, with that property? FY: I can see them with the sign yeah and the façade. MJ: I think that's the goal. Right now the building is empty and the owner is—the city has told him that he has to restore it. He can't tear it down, he has to restore it so he's working on that and right now the city is holding onto the sign for safe keeping so it will get restored. FY: See when they built the—in Salt Lake City, I can't remember, what was the shopping mall they built right across from the temple? LR: Crosswords, Crosswords Mall. MJ: Yeah FY: Then they went across the street and rebuilt the ZCMI block. That façade is the original, the old cast iron and they've done that in a lot of places. The inside, god only know what it is, but the outside is still there. Yeah they can do that with the 12 Star Noodle. Then up from that there were some assorted businesses, bars, I can't remember until you hit the Greyhound Terminal and I remember when they built that. I don't know what was there, but I remember when they built that. I think, and I'm not sure there, because reminds me of an art deco building, you know with that curved front. I can't be sure and next door was the big old home, the Elks Lodge. See the bakery, the bakery bought that—now if you're on Lincoln Avenue going south from El Boracho there was a red brick two story apartment building there. Had 6 or 8 apartments in there and I knew a guy, he was a colored fellow, worked with him. Lacey Jones and I can't remember his wife's name, but she was quite a character. Anyhow Lacey lived there and I remember when he bought it, now that's part of the bakery property too. Had to be in the 70s, it was still there, an apartment house. MJ: The Elks Lodge you mean? FY: No behind El Boracho. Then of course you went up 25th street to the Ben Lomond and that corner office used to be a Union Pacific Ticket office, so you didn't have to go to the depot. In those days you had 64 trains a day come through Ogden, you could've gone anywhere. Then the numbnuts guys, typical, what did they do? They went in and tore down all that cast iron canopies except for one. Filled in the subway, now they want to restore it and got no money. It was there! LR: So you're not an Ogden native? FY: No I came here in 1950. 13 LR: You're originally from? FY: Pennsylvania. LR: What brought you to Ogden, your job? FY: Work, yeah. I came out to school, married and then came to work for Swift. I worked there until they closed. There's another—the viaduct, used to walk across the viaduct, it was old and wooden. See you people wouldn't remember it because they rebuilt it before you were probably even alive. MY: It seems like there wasn't the one that's there now that I remember. FY: Well then you remember the old one. MY: I remember the old one. FY: You're older than these gals, yeah. It was iron with framed deco. It was 2 by, I don't know, 2 inch lumber on edge with black top on it. You walked up and then when you got across the yard before you hit the river there was a stairway, and I walked it many times like all other people to go to work. You'd walk down and it'd dump you off right there where there was a ramp that went down and the stairs took you down under the ramp right there to the packing house. West Ogden was Bertagnoli's Motel, Mountain View Motel, I think it was Bertagnoli. Used to be a motel, course we had stock shows and stock yards and Ogden was a booming town. Anyhow I noticed it's now an apartment, Mountain View apartments, but its story was he made his money as a bootlegger and then built the motel. They had the big stock shows, my father-in-law worked for, as a young fellow, he worked for Covey of Covey Bagley and Dayton, sheep people, 14 and the old man he's the one that built Little American over by Granger, I met him. My father-in-law came down from Logan to go to the stock show and we went down there one time and it's in November, cold weather you know. I don't know if you've ever been to a stock show, but they have the pavilion and they give parts of it to different exhibitors and they use straw or hay to kind of fence it off. There's no heat and we went down and that's the year I won a little leather suitcase from Read Brothers, when they were still on 24th street in the leather business. We had had a judging contest and they called me at home, you know you went in and gave your name and phone number. They called says you won the prize for the judging and I had that suitcase for years. Then somebody spilled something in it and I gave it to the DI. I wish I hadn't cause it had their plate on it you know. Anyhow we're walking down through there and you can see they all have big banners these places and you could see Covey Bagley and Dayton Herefords. We're walking down the aisle and my father-in-law says, "My god there's Anson," or Anselm, Ansom, A-N- I think S-C-L-M, or A-N-S-C-M, anyhow that was his name, Covey. Here's this old guy in a black overcoat and gray hair sitting on a bale of hay and we walked up to him and he got up and he says, "By god Tommy how the hell are you?" It had to have been WWI when he quit so it had to be like 40 or 50 years and he still remembered him. I thought that was just great. There's a guy see I wished I had recorded, there were real tape recorders when he was living. After his wife died he moved in with his son and he would tell stories about herding sheep out of Cokeville, Wyoming. There were so many 15 sheep and he said there were so many sage hens and in the spring when they started moving the sheep the ground would be yellow from sage hen eggs that the sheep trampled. Now you know they're endangered. MY: I've never heard of a sage hen. FY: Sage hen is a quail, some kind of a quail. There's a half a dozen kind of them. MY: They're cute FY: Anyhow you went up 25th street and I don't remember what was there before they built the Ramada Inn, but the Ramada Inn. God that had to be around 1970. MY: Yeah I'm trying to think what was there and I can't remember either. The church, I'd go to the church there FY: Then across the street was a church and they sold it and it was the American Legion Hall for many years. I don't know what it is now. MY: It used to be Kamikaze's. MJ: Yeah, it still is. FY: Oh, a club? MY: It's a bar. MJ: Yeah. MY: Then a Presbyterian church. FY: Then across the street you had Larkin's Mortuary and wasn't that the street where they had the White, the dance hall? 16 MY: That was on 25th and Adams. LR: White City. FY: White City, yeah. MY: Cool place, I remember. FY: Hell that was a big dance hall. It had a roof like the Salt Lake Tabernacle. Big dance hall and they tore that down. You had the Berthana and the White City LR: They were happening spots back in the day. MY: We used to roller-skate at the Berthana up into the 70s. LR: They were happening spots back in the day. They were the place to go. FY: They were dance halls. The Berthana then became a roller rink, but that White City was a dance hall. Yeah it had live music and bands and everybody danced and then you came down the hill. First was Jimmie's Floral, later years you had a little restaurant there called the Canton Low, next to it was a Beauty Shop Supply and next was—Kathy Faunce had a dress top shop, what the hell did she call that? Some fancy name, and then on the corner was Farr's Jewelry. The Canton on the base, on the first floor of the old Masonic Temple on, across from the courthouse. On the main floor was a Chinese restaurant called the Canton. The guy that owned that, and I think Rose who owned half of the Canton Low a little later, she was maybe his wife or his partner. Anyhow it was a big Chinese restaurant and he was going home one night and on the corner there of Adams and 25th there was a wreck, he got hit or whatever. No seatbelts in those days, he ran his car into the curb in front of St. Joe's church, got thrown 17 out, hit his head on the curb and got killed. That was the end of the Canton Café, now I don't recall the sequence of when the Canton closed and the other little place opened, but you had the Ben Lomond Hotel and Royal Shoe Store was next door. Guy sold Red Wings. I bought a pair, 5 bucks. LR: A pair of Red Wings for 5 bucks. FY: 6 inch shoes made in the USA of course, and a guy named Saccamano was his name. Oh and then you had the Orpheum, the Orpheum theater. You know how these theatres had long entries and businesses. Dokas's Greek Restaurant, it was just a lunch counter. It wasn't fancy, but it was Dokas's restaurant and candy store, hand dipped chocolates. You could get a blue plate lunch in there for like 45 cents or something. Then they moved down on Grant, somewhere between I think 24th and 23rd and they still had the candy. They were a wholesaler for tobacco and cigarettes and sundress. God that was a heyday. LR: You mentioned last time about the Bamberger that ran up 25th street. FY: It's in that book, the Bamberger was the interurban. When I grew up they were called Interurban Railroads. They were trolley cars and they went 60/70 miles an hour and I mean they were electric trains, but they were actually high powered trolley cars. You had them between cities and the Bamberger, okay let's go back. Bamberger was the first—he was a Jewish business man. He was a governor I think the only Jewish governor in the state of Utah. He had this railroad between Ogden and Salt Lake, well he started it. He started Lagoon cause he got to Lagoon and they couldn't go further so he started Lagoon and he 18 made some money and then he was able to finish down into Salt Lake. Their terminal, they came in from Logan. I think that was the U & I Railroad. Those railroads would go right down the main street and you could've gone from Franklin to Ogden to Salt Lake, I don't recall past that. They came in on Lincoln, had railroad tracks on Lincoln cause Becker's Brewery was on Lincoln about 21st street. The old Becker Mansion was across on the east side of Lincoln and beautiful old building with columns, sure you got pictures. I was disappointed after coming back after 25 years. Utah still has that 3.2 law. Becker was making 3.2 beer, but he had a place up in Evanston called the Uintah Club beer where he made full strength beer. Every brewery has a bar, bar room. I don't remember what year it was, but they put radios in the switch engines. Now Ogden was big you know, big yards and lots of traffic. Lots of switch engines and they put in radios and they just almost had a riot with the railroad employees because at any given time just about you could find a switch engine parked by the brewery. They'd take turns going up there to have a cool beer, free on the house of course. Then they'd put radios and that kind of put the kibosh, cause they couldn't hide out anymore. The Bamberger came in, you could—see one story leads to another. My wife during the war lived in Logan and her mother played the piano. Rachel could play the piano from 9 years old she was playing in dance bands, bought her own piano. Well in Brigham City at Bushnell Hospital they used to take—my wife and her mother would take the train, the Bamberger over the mountain to Brigham City. She'd entertain, my wife would sing and they'd entertain these guys who 19 were all shot up and god only knows. Anyhow you could take the train all the way to Salt Lake and when it came to Ogden the depot was behind the old post office, 24th street. You'd go north, Pete Vlahos bought that for his office, but then next there was a knitting mill there. Was it Ogden Knitting Mill? MY: Oh yeah. FY: Then the city bought that, the city school district bought that a part of that building or there's a space there. That was the terminal for the Bamberger. They'd come down Lincoln and swing in and unload and then start out. You had a Y right there on Lincoln just north of 24th street. They'd come in then back out and go to Salt Lake. They stayed on Lincoln until St. Joe's School was what? 28th? 29th? MY: Between 27th and 28th on Lincoln. FY: Now did the trolley run past St. Joes? MY: I'm trying to think if there were tracks down that way and I don't think there were. FY: Anyway somewhere down there they cut across, the cut across the Weber River where you take the 31st freeway. Somewhere in that freeway now is where they used to cross the thing and go down and ended up in Hill field. See most of that right away is under I-15, but that interchange on 31st by the freeway coming down from the airport, that was city dump. On the west side of the river was the city dump. MY: Cause there wasn't anything else out there. FY: No, nothing. Oh just sand hills and that was the city dump. 20 LR: So do you recall when the Bamberger stopped running? I wonder if that affected, if that was as big of an impact as when the trains stopped coming in. FY: Well no because see back, during WWII there was about 130 million people in this country. Now you got 330 million, not everybody had a telephone, not everybody had a car. Gas was 15 cents and a car was 500 bucks during the depression. Who the hell had 500 bucks? By the time the Bamberger quit freeways started, Eisenhower started that in the 50s and in the 60s you had pieces of it between here and Salt Lake. Transportation I don't think, was that big a problem because you had Trailways and you had Greyhound, but more people had cars in the 50s. Hell almost everybody had a car. See that puts a different light on it. When Bamberger started, that was in the depression days, public transportation had trolley cars in Ogden. My father-in-law drove a trolley car in Ogden and the yard was—I can remember when they started building houses in there. 27th or 28th above Adams under the hill there was about a half a block or maybe a little more was kind of flat. That was the yards for the trolley cars. They ran up and down Washington Boulevard and when I came to Ogden they had bus service, but there was a big strike. But they had buses running up and down Washington and I think they had one would go up to Harrison and another one would go to West Ogden. It was pretty rudimentary, but people used the bus. Hell I used the bus and Ogden then was like 40,000 people. You had—Wilson Lane was out in the country, but you had Pete's Café which is still there. You had I think taxi service then, but it was pretty limited. Then the trains quit see—I don't 21 know about 67 or 8—those railroads really went at it with a vengeance. Passenger service cost them money, they couldn't make money on people, service got bad. I'll tell you a little story about my mother. She liked taking the trains and she'd stop in Cheyenne to see my sister and then she'd take the train over to see me and then she had an old childhood chum living in California, Colusa, California. She would call from my house to talk to this lady and set up. They'd pick up my mother in Sacramento and she would ride the bus. She liked the bus cause it took you downtown and she liked the trains cause you went into town and you saw the backyards. I enjoyed the trains too for that reason. Anyhow my sister, I had a niece that died and she was nine. The only way my mother could get to the funeral from Pennsylvania to Cheyenne was fly. She was petrified, but she had to do it. After the funeral she came over and visited for a while and she said—now this was, god this had to be in early 60s I guess. Anyhow she said she was on the, at the airport, and she said people would take her by the arm and call her by name and say, "Now you come on, you stand here and if we can get you on this flight," she was flying stand by. She said, "Now you stand here and if there's a place on this plane you know we'll get you on there and if not we'll see about the next flight." She said everybody was so nice, they were friendly. She said every time somebody did that at the airport I thought about the conductors on the trains. "Are we on time," and they'd snarl at ya. 22 "When's the dining car open," and they'd snarl at ya. She started flying after that. She gave up on the railroad. I took a train in 1964 where I had to go through four cars to find a car where I could plug in an electric razor they were that decrepit. Plugged them in and nothing happened. LR: So it's not surprising that they just, it became— FY: I mean they were deliberately doing that. See of course what happened, coincidental with all that was the US Post Office started air mailing mail instead of using the railway mail cars. LR: That was one of the huge reasons why they stopped. FY: Well they had revenue see and the passengers they would put up with, but when the post office cut them out they figured hell these people are costing us money and they went after them. That mail was all sorted by hand and they ran regular runs. I left a message for Charles Trentelman, I didn't leave it in his voicemail because I got somebody at a gift shop. Got a voicemail at the gift shop at the depot and I said, "Tell Trentelman that there's a fellow working at the Ogden post office who started out as a railway mail clerk." So there's still some guy, and when I heard the guy said he's old he must be at least 70. Well yeah he would be. So the Bamberger I don't know when they quit, but they were probably losing money and glad they quit. LR: Something else you mentioned last time that I found fascinating was talking about drinking coffee with Marshall White. I can't remember the whole story anymore, but you talked about drinking coffee with Marshall White. 23 FY: Yeah he came to my house one day and we were visiting about something or other, I don't recall, but we had coffee. You know he was— LR: A decent fellow? FY: See we talked about, I told you about that story about being in the China Temple. LR: You said it was your one regret. FY: See in the context of time—at the time there was two of us. We had an early thing going at the packing house and this guy came in from Portland and I picked him up at the Ben Lomond and said, "Let's stop and have some breakfast." The only place open at 4:00 in the morning was the China Temple. We went in there and sat down and while we were waiting for our order these three colored fellows came in and sat down at the end of the counter, way down by the kitchen. The guy comes out and tells them we can't' serve you and they left. I didn't pay any attention and I told Lorrie my regret was that I didn't walk out, but at the time didn't think anything of it. It didn't take me, only like a couple hours or next day or something I got thinking, "Geez there I sit—some Chinese guy telling a black guy he can't serve him. MY: But it was the time. FY: You heard me talk about Lacey Jones you know, when your boy died who was there? Lacey MY: I have pictures of him holding Tommy. He came to—Tommy was probably a month old and I have— FY: What was her name? 24 MY: I know, ever since you said his name, Lacy and anyway, I have pictures of him in my living room holding my baby. Beautiful pictures. LR: When was this? MY: Oh, 1982. FY: My kids were raised—my wife, I'll tell you she had an occasion, I'm not going to go into much detail, but she had an occasion to be in a position where she was catering to the public. Couple of colored folks came in and sat down and my wife was—hey I can tell you she can attest to this—we're walking down Washington Boulevard and we're standing in front of Froerer Place on 26th for real estate, 26th and? MY: Washington. FY: Washington. I said, "Wait a minute I got to go in and talk to Fred about something," and when I come out she's visiting with some woman on the sidewalk. The lady left and I said, "Who was that?" She says, "I don't know." I could hear so I asked, "Well what was she telling you about her son-in-law or something?" She says, "I don't know, she just came up and started talking." Anyhow wife's very pleasant to these people and somebody said you're a nigger lover. She got the guy by the shoulder and threw him out. MY: I was surprised that's all she did. 25 FY: So see my kids were raised, we had no animus. That's why it bothered me later when I—hey that's, god that's 60 years ago nearly. LR: And it still bothers you? FY: And it bothers me. MY: I can see that. FY: See and then when I heard about Marshall White. They're chasing some kid, got out of reform school and they chased him into this house and the kid comes up out of the basement with a gun and shoots the guy right at the top of the stairs. MY: Well remember when the hi-fi shop thing all happened and you made Robert go pick Lacey up. LR: Now was that on 25th street? FY: No that was on? MY: About 23rd and Washington, but it was right next to Karamel Korn. My husband was working with his dad and this Lacey Jones we've been talking about, he worked there and because of the hi-fi shop thing and the blacks and stuff. Frank was afraid for Lacey because you know some people just— FY: What was her name? Camilia? Camilla? MY: I'm trying to think of Robert saying it. Lacey and. FY: She was quite the character. MY: They were great people. 26 FY: Well you know life, I look at it differently than when I was her age. When I was 18, a boy. MY: Well and there again I think it's the time. My dad grew up in the South. I was raised with a little different perspective, but I never understood why my dad was prejudice. I didn't get it. I'm like why? I don't get it. I still don't understand it, why? Just because somebody has different colored skin. I see it with my grandchildren. In fact my little grandson he'll be telling me about a friend or something and he'll say he's brown, but you know there's no ethnic type, he's black, he's Mexican, he's this. So is your mother when she's out in the sun. FY: We lived in Hawaii for a couple of years and favorite story, oh that picture there. I found your husband's face in there. MY: Oh did you find him? Cause he's the only little haole. FY: As a matter of fact we had Japanese neighbors. See this country is becoming like Hawaii, there's no majority. See even back when we were there whites were not a majority. Had some neighbor kids, my kids were like 7 or 8, 6 or 7, somewhere around there. They're watching a war movie on television and my wife told me this story. I don't remember what the movie was, but Robert can tell you. He's probably seen it a million times. Anyhow it was a Japanese soldier sneaking up on this American GI and one of the little Japanese neighbor boy says watch out for that Jap! That's become a family story because that's the way it was. The kids, my kids were raised and her kids I'm sure raised that's—but back 60 years ago it was different. 27 Now I went to school with black kids, back then we called them Negros or colored. I can remember I spent a summer—I was in New York 1945—I was in Time Square on VJ Day. I was in that mass of about a million people, never forget it. I used to take a train 2:00 in the morning through Harlem. I'd be the only white guy, but there was nobody on the train, only half a dozen people on the whole damn three car train. Going through Harlem never had any fears. I Went to school with folks from hell, all over. Now coming from the South I worked with a guy in Idaho, turned out good friends, he's dead now. Jimmy Mitchell was born in Nashville and I didn't find that out until several years after I knew him. I never heard the N word more than I did in Rexburg. In the first month I heard probably more than in my whole life before that. I told him I don't like it and he was good enough that he watched his tongue when he was around me and hopefully he improved on it with other people. He was born in Nashville, he came to Idaho as a boy, but his dad, for like all the time Jimmy was growing up until he got married, every summer they'd go back to Nashville. Second nature with him, like your dad. MY: It has to do with where you grow up. My mother grew up in Colorado. Her and her friend were the only white girls in their class, most of them were Mexican. So my mom was more open to you know, culture. FY: Pass that picture over LR: So moving on to a little more happy things, I was wondering if you had any more stories about 25th street you'd like to share? Cause I mean you've done a good job and you've been talking for almost two hours. 28 FY: I have? LR: I don't know if you realize that. FY: No, but I get wound up. See we've digressed. LR: And that's okay. So I was just wondering if you had any other stories or memories of 25th street you'd like to share? FY: Well I told you about my wife and the egg foo yung. LR: When she was pregnant? FY: Now those were the days when they made real egg foo yung, not this crap they're making now. It's like some kind of a mush. MY: I don't know what it is FY: Anyway I was telling Lorrie, many a morning at 1 or 2:00, the only place open, go to the China Temple. I'd take a sauce pan cause you didn't have takeout boxes like you do now. I'd go get egg foo yung. Well my kid was like I don't know a year old, just starting to talk, I don't know how old they are when they start. Anyhow I had some business at the Greyhound Depot where they had the bus. The buses used to have express and I had some business there and I parked and it was diagonal parking. She was there in the front seat with the kid and I said, "I'll be right out." When I come out she's laughing. Now she could laugh, she turned me the wrong way on a one way street once and a cop pulled me over MY: All she could do was laugh. 29 FY: All she could do. All I could say, "She told me to turn," that's another family story. She knows what's coming. Well anyhow I come out and she's laughing and I said, "What happened?" She said, "See that Chinese fellow going by?" "The Chinese guy?" "Yeah. Well when he went by he said dada." Anyhow now you've heard the story of my life maybe. I don't know about 25th street, spent many a night down there after partying I can tell you that. Sober up at the China Temple. LR: That seemed to be the, well it was always open so that was the spot. FY: Well I can tell you about 24th street. MJ: What was on 24th street? FY: Well I'll tell you about getting from 25th to 24th. On Lincoln, 25th and Lincoln, there's a hotel, used to be a stop on the Bamberger. They had a sign up, but in there Harry the Tailor had a tailor shop in one of those little stores. Harry was from Armenia or some Middle Eastern country and he was a hell of a good, old bachelor. He had a barber shop, I mean a tailor shop. Anyhow we'd go up to Grant and you went past the hotel and in the middle of the block was Johnny Marsh's, the bug man, he was a pest control guy. John Marsh, and he had a sign, bughouse with a caterpillar on the top. I wonder what ever happened to that sign. Wonder if someone has it in their basement or out in a barn? 30 Then there seems to me like there was a big green building, concrete or masonry or something. Was like a wholesale, it was a pale green. Anyhow there was also a place in there, we all thought it was the Chinese lottery. It was a store front and they had like teller windows in there. It was Chinese and I don't know, might have been some kind of a thrift club or business. We all thought it was a Chinese lottery where you went in, but every time I went by the door was open, but I never saw anyone in there. That was the story that it was a Chinese lottery. Over on 24th street and there's an empty lot now next to the Berthana, used to be the Dinner Horn, was a grocery store. Then going west there was a gas station and when that folded it turned into a locksmith and Lester Pelton learned his business. MY: Wasn't it Vicks? FY: Was it Vicks? MY: I think it was Vicks. FY: It was a—they had a locksmith in there and this kid we know learned his trade in there. Next was the Grant Hotel and Grant Tap Room. Japanese, lot of Japanese in there. Then next was Minnie, don't know her last name, she was a barber. She came and interned during the war and she was a Buddhist. She played a mean poker game and she made a mean stir fry. She used to invite us out to the Buddhist festival every year. Next was Sakarada Fish Market. Then there was HJ Bonnie, turkey broker, and he raised turkeys. Now in those days where Wal-Mart is on 21st, 20th, there was a turkey processor there. Bonnie had an interest in that or maybe it was his. Then they turned it into a cold storage and then tore it down 31 for Wal-Mart. Then there was Richard's Sheet Metal—had apartments. We had one and the reason we had one well we had a little dog, little Corgi. Familiar with a Corgi? LR: No. FY: Queen Elizabeth raises Corgies, little. That nice place on 24th and Monroe that's supposed to be a Frank Lloyd Wright house, that was an apartment house. They wouldn't rent us an apartment cause we had a little dog. We lived at Richard's until we could find a place and parked in the back 50 bucks a month, everything but lights. Hot water, heat. LR: Wow, all for 50 bucks a month. FY: Then across the street the motel is still there. Now they call it the Westward Ho or something. Down on the corner where the old shaver mart is, Bob Hinds, H-I-N- D-S had a Conoco Station. Next to Richard's there was a lumber yard, don't remember the name, but I think it began with a B. MY: Burton, was it Burton's? FY: Could be. MY: Burton had a lumber place. FY: I can't remember what was next down to the corner. But Crittenden Paint still there, that building's still there. That restaurant I guess that's been a restaurant for a million years. Then you came up 24th street you had the Dinner Horn, you had the Berthana, there was a bar in there. MY: The Lighthouse Lounge. 32 FY: That was it, The Lighthouse huh? Okay. Good timing for your visit here. Then you hit Kiesel and the Kiesel Building, there were two dentists in there. I knew—I mean there might have been more but there were two dentists and they would cover each other. So I knew both, one was Reuben Clark who was kind of a milk toast type guy. You know milktoast? Well see years ago there was a comic strip called Milquetoast, also at that time was Maggie and Jiggs and the Toonerville Trolley, see that dates me. What you gals got to do is start looking up some of this stuff because Toonerville Trolley had a guy on there, they called it Terrible Temper Mr. Bang and he was always mad. I have a son who we referred to occasionally as "Terrible Temper Mr. Bang," cause he can talk himself into a mad and we'd say, "Terrible Temper Mr. Bang," he has no idea what we are talking about. Anyhow the other guy was something Turner. Anyhow he used to be an engineer and then decided he wanted to be a dentist and as much as Reuben Clark was a milktoast he was the macho. I mean he'd cuss a blue streak if he had to, you know, something went wrong. He told a story once about—he was hunting and he'd go working up this sidehill and he gets to the top, and there's some guy there laying on the ground and looking over at things. He says, "I told him that was a hell of a climb." He says, "Yeah, I noticed you had a little bit of a problem here and there. I had you in my scope all the time." He said, "You had me in your scope?" "Yeah," he said. 33 "Is that gun loaded?" He says, "Yeah," He said, "I beat the crap out of him." That's the kind— LR: Well I can understand that. FY: Reuben Clark to quote my wife, "he wouldn't say it if he had a mouthful." Then across the street was the Finer Foods Café and next to it was the Finer Tap Room. If you went down the café, they were narrow. They went down toward the kitchen, there was a door that took you into the Tap Room. Then at the Eccles Building up on the corner was a Walgreen's. MY: Cause the door you went in on the corner. FY: See Walgreen's. MY: They had a little lunch counter. LR: Is this on Grant then? FY: Well every drug store had a counter. MY: No it'd be on Washington. FY: Washington, under the Eccles Building. There's a hotel there now. Walgreen's always had a corner. They had a place across from that Crossroads Mall. First night in Salt Lake I had a cup of coffee right across the street from the temple. I flew out, stewardess is telling me all about the Salt Lake and the Mormons and they don't drink and they don't smoke. I spent the night in Salt Lake so I'd catch the bus the next day to Logan cause I was going to school up there. I walk 34 around, first thing I stay at that little hotel, it's on South Temple between Main and State and it's still there. Just little cozy, I don't know 8 or 10 rooms, it's probably a fancy apartment house now. Anyhow I walked in, walked around, typical Walgreen's. They sold cigarettes and cigars and pipe tobacco and coffee and they had a lunch counter and people sitting there smoking and drinking coffee. Then I walked around and ran into two cigar stores within a couple of blocks and I'm wondering what is she talking about? Anyhow I had her phone number and I called her. Tried to set up a date. MJ: No luck? FY: No, you know why? I wasn't Mormon. Well I sort of learned how it worked. It took me a while, but anyhow that was my introduction to Utah. It was a DC 3 and one of the two roughest places to fly in the country is Denver to Salt Lake and the other one is from Washington D.C. somewhere over the Appalachians I can't remember. Anyhow D.C. 3 21 passengers, it was full, served us a nice meal and then we hit the turbulence. The stewardess comes by, got plenty of food if you want it. God I could smell this puke. God that was a rough trip. MY: Now what did you start up at? FY: 46. So anyhow let's see we were on 24th street. You had the First Security Bank and across the street was W.T. Grant, pink sandstone, a red sandstone. My father-in-law helped build that and he said they poured concrete with wheelbarrows and they went up wheelbarrow at a time. Then that became ZCMI. 35 LR: There was a ZCMI in Ogden? MY: Right where the Weber place is. FY: They had a walkway over to the mall over Nordstrom's. LR: When was the ZCMI in Ogden? FY: Well I'm looking at that Ogden Hikes thing and the J.C. Penney building was ZCMI and then they, I guess shut down and left. Then came back after W.T. Grant. See 24th, Washington Boulevard between 25th and 24th street you had— MY: L.R. Samuel's. FY: Aurbach's. MY: Well L.R. Samuels to begin with. FY: Yeah, then Aurbach's. MY: Then Freddy Aurbach married the Samuels girl. FY: Then you had there was a men's store next to the— MY: Fred M. Nye? FY: No I'm talking on the west side. There was—I got a suit hanging in the closet I think came from them. Next to the bank, next between the bank and the Egyptian or the other side of the Egyptian, anyhow you had Keeley's Restaurant. MY: Smalley's Jewelry was right by the bank. FY: The men's store was probably on the north side of the bank. Anyhow you had restaurants and on the other side you had Nye's and when they closed I think 36 that's when Buehler Dunn, and Branz opened. You had Blocks in there, Blocks was an Idaho, small Idaho chain. Very upscale and kind of a department store, mostly men. Then when you went over to J.C. Penney you had Payless Drug and you could get in from Kiesel. Then you had in a row you had Newberry's, Woolworth and Grant, no W.T. Grant was across the street. Woolworth, Kresge three 5 and dimes, then there were assorted businesses. MY: Skagg's was downtown. FY: Well that was Payless. Ensign Drug was along in there. Every drug store had a lunch counter. MJ: Oh we are just about, the battery is just about out. FY: You want to plug in? MJ: Yeah. FY: There's a plug in. Marva, MY: Is it in the bedroom? FY: Yeah, one in the bedroom there. MJ: Most of the time I just plug it in automatically, but I thought we'd be okay with the battery cause it was just charged. FY: Then you went down the end of the block was Sear's. They had on the Kiesel Avenue side an auto, 3 bay auto. They changed oil and stuff like that. They moved and that was the end of the downtown. Cross from Sear's you had Firestone, had a big store, I think it's a bank now. 37 MY: It's Zion's Bank. FY: Then across the street was Reliable Furniture. Was it Reliable? MY: There was a Reliable. You know who owned Reliable? Herscowitz, Sam Herscowitz because my mom worked for his wife when he and his brother owned Reliable Furniture. FY: Well it became then Wolfe Sporting Goods and next to the Firestone store that would be on the east side between 23rd and 24th coming south, was Madsen Furniture. That dinet set came from Madsen Furniture when we were living up on Binford. My kids were in high school, that has to be over 40 years and I refuse to buy a new one. My sister has for years said, "Why don't you know it's wearing out." She insisted my mother buy a new coat and she died. She insisted her husband buy a new suit, he says no way Jose. He said, "Looked what happened to your mother," and that's why I won't buy a new dinette, cause the odds—the longer I wait the odds get better, but yeah that was Madsen Furniture. MY: Sav On was down there, Sav On Sporting Goods. FY: Well on 24th now, let's go. MY: But it was between 22nd and 23rd. FY: Let's go down 24th street now from W. T. Grant, cross the street J. C. Penney. Next door was I think Klenke, K-L-E-N-K-E Hardware. MJ: Were they connected to Klenke Floral? FY: I don't know. 38 MY: I have no idea. FY: But this old guy and his daughter ran that store. I think when they wrecked that they probably destroyed it. What a store, they had a ladder on a truck. Bins all the way to the ceiling and if you went in there for like a number 10 flathead screw they—everything came bulk in those days. If you went in and asked for whatever, they could go get it and they knew where it was, they'd move the ladder, climb up, open the drawer. Great. Then there was a Haberdasher open on the corner later. Can't remember his name, but then cross the street was Read Brothers, big place, but with a horse on top. Now I'm going to tell you, I don't know if you know about the horse. Some guy one night climbed up there somehow painted that black horse brown. That horse was black, it was patterned or supposed to have been a replica of a famous Ogden horse called Old Nig. Does that tell you anything? It's a black horse, Old Nig. Then next to that was, there was—later on it became Sunset Sporting Goods, but next to that was Kammeyer's, had the big old wooden gun out front. Remember that? No pictures of that? They had a big rifle made out of wood it was about, god, had to be 6 or 8 feet. Kammeyer's Sporting Goods and then next was the church. Kammeyer's, I think one of those boys became an obstetrician/gynecologist here in Ogden, working. Dr. Kammeyer. Then there was the church, then across the street was the post office. Now it you went south from the Dinner Horn there was the Bamboo Noodle, good place. Then you came to Dokas's, and then there was a building there, old brick building that had tile. 39 Had a garage door and tile, blue and white, but I used to call bathroom tile. It was that little hex and in the middle of that white, Browning. LR: So that's on, I actually know where this building is. That's the one on Grant. MY: So the Federal Building— LR: In between 24th? FY: 24th/23rd. Well it's on the east side of 24th or the east side of Grant and north of 24th. See we started at the Dinner Horn which was on 24th, now wait a minute. MY: Wasn't that Browning next to where the Federal Building is? FY: Yeah MY: The Federal Building's here and then you go north on Grant and Browning's was right there. LR: Well there were two Browning buildings. They kind of faced—their backs were to each other. One was on Kiesel and one was on Grant. So the one you're talking about? FY: Has to be on 24th then, between 24th and 23rd MY: No it was 24th and 25th. FY: It has to be 24th/25th because the church is on 24th going to 23rd. Dokas was in there somewhere and there was— MY: It was Browning and then Dokas. FY: There was a commercial building with a garage door. 40 LR: That's the one on Grant. FY: Yeah and it had, in front of the door, it had an apron. Blue trim, it was oblong and it had blue edging and a white—in the white it said Browning and it was that tile, that little 6 sided tile. LR: You'll be happy to know that they actually restored that building and that's still there, that tile. FY: It is? I have to go down and somehow, but hell you know I can't walk anymore. MY: We'll have to get you a chair. LR: The one on Kiesel it's long gone. FY: Yeah that's where Pete found the Browning workshop and gave it to the Depot. Now I was in Nauvoo and I saw the old original Browning workshop, had a personal tour of that building. They've done great work with it, with Nauvoo. I stopped there, I was on this spot and I had some neighbors who were doing a mission there. I found them, funny I'm living in Rexburg and I pull in to Nauvoo, and that's way before the temple was restored and all that, and I'm looking around and there's a few buildings here and there. I see a couple of people raking leaves in front of this brick building and it turns out to be their headquarters or office or something. I pulled up and I hollered out the window, "Hello there!" The lady comes over I say, "I'm looking for the Cazier, would you know where they are?" She says, "I don't know where they are, but wait a minute," and she walked in and come out with a binder, everybody's schedule. "Well he's down at 41 the blacksmith shop and she's over at the tinkers place." So she directs me and I got down to the blacksmith shop and I walked in on a presentation. Anyway after the presentation they handed out horseshoe nail rings to the kids and I said to Gale, "Geez, can I have one of those? I had one when I was a kid," and I got that somewhere. I looked at it not too long ago here. Anyhow I said, "I used to have one," so he gave it to me and I wore and I stopped on that trip, I stopped in Cheyenne and my brother was there. I was telling him, I said, "Here's what I brought." Bill looks at it, says, "Gee I had one of them when I was a kid." Every kid had one of them cause they had blacksmith and they still had some horses around. Anyhow they just bent a nail around a pipe, but anyhow I have that ring somewhere and it's been 15 years ago since I got that. I visit with Gale and I said, "Where's Yvonne?" He says, "She's over at the tinkers I'll take you," so we go over to the tinkers. She says she's embarrassed standing there with cue cards, 3 by 5 cards. "I just got assigned here yesterday, this is my first day. Up until now I was over at the Browning workshop." She was nervous as all get out. I said, "Well I'll tell you what Yvonne, I'm alone nothing to worry about you know me, be comfortable, make your pitch." She went through it, had to make a few references and she says, "Well that wasn't so hard." Anyhow then she took me over to the Browning place, just 42 the two of us, and they got us in there and out in the garden—a lot of these places they'd planted gardens. Tomato plants, lettuce, eggplant you know and they feed themselves. I mean they had these gardens and they keeps the weeds down and all these missionaries have fresh produce all through the summer. Then they took me—I had a little personal tour, saw a few things that most visitors don't get to see, but doing a bang up job. They have a land office and I didn't understand the land office until I left. I had another neighbor, who was a day behind me and when he came back we got comparing notes. The land office has the original plans of Nauvoo, and if you tell them who you're interested in—My wife's great grandfather, I got a deed or not a deed but a copy of a deed and a location on the town plat of where he lived and he lived about two blocks from Joseph Smith. Now it's right downtown, Nauvoo. A lot of motels and souvenir shops, but the rest of it, they're doing a bang up job. What's not there anymore, right across the street on the corner from the old temple, was the headquarters of the reorganized church. The church finally bought them out a few years ago, but they had a nice modern brick building and they were on one corner. This office I stopped at was just up on the other block on another corner and they've restored the temple. I was able to see where the fount was, they had a well in there and some of those sunstones were still laying around. Anyhow I don't know if we got off subject. LR: It's okay. I hate to be the one to say put the brakes out, but you've worn me out. I was worried about wearing you out and you've done the exact opposite. I haven't had lunch yet. 43 FY: Well I'll tell you what. I've got a pot of lentils and I'll be glad to share them because I hate leftovers. LR: Ok. For not being an Ogden native you sure know a lot about the buildings, why is that? FY: Cause I like history. See I took a course at Weber State one time on Utah history and it was taught by this Hispanic fellow. I don't remember his name now. Anyhow I can tell you about places wherever I've gone see. I can tell you things. I lived in Star Valley for a while. I know where the old Oregon Trail passed through the valley. I can take you there, I'm sure it's still there. I think if they widened the road they went that a way see. I followed Louis and Clark from St. Louis to Fort Clatsop, except where you had to go on a boat. Through Nebraska and that country there, there's not much to see, but from Fort Mandin all over, pretty much all of it. I've been to Lemhi Pass, I got the journals here, I read it and copied the original journals, I've seen them. God they're great big I don't know how many. I have my brother, one brother, he found some old 16 mm movies that we had when we were kids and he gave them to a guy and he was able to salvage about 15 or 20 minutes. Some are home movies, some are old movies that we used to buy. You know we had no TV and I had a crank that you could buy things. Saw Felix the Cat and few things. Got all of that on DVD. Wherever I've gone, I know the history from where I was born. I know see I grew up in Pennsylvania, Philadelphia was 90 miles away. When I moved to California for a couple of years, I'd been on most every mission from San Diego to Sonoma. Some of them weren't much but wrecks when I saw them and now 44 most of them have been restored, but I went to that mission in Carmel. I'm shocked, got a big sign about Father Serra saying mass on the 4th of July, 1776. That was an enlightenment, I knew July 4th Philadelphia, the Liberty Bell you know. Same time the Spanish were out there, they're planting gardens and converting the natives. So I can tell you a lot about California and I can tell you about the Civil War. What I should have been is a historian. Start of Part II, July 23, 2013. FY: I'd like to start. We were on 24th street, we talked about Kammeyer's and the big gun out front, the sign? LR: Yes we did. FY: Smith and Edward's bought Kammeyer's. If you got in touch with Bert Smith I bet you could find that gun. LR: Is he still alive? FY: Oh yeah. 93 years old and he's alive. In fact he gave a presentation on the avenging Angel, what's his name? Porter Rockwell, to a group it was in the paper like I don't know month, six weeks ago. So he's alive and well. He bought Kammeyer's and he owned it when they shut it down. Bet that sign is out there at Smith and Edward's or maybe at his home or somewhere. I'm sure—not Bert he wouldn't throw it away. You know he bought the old Swift building. LR: Where you used to work? 45 FY: 60,000 bucks he paid for that old place and he told me he said, "I feel good. When I feel good about a deal it means I made a good deal." Hell he probably got his 60,000 bucks back just in the salvage on the first month or so. Cause he opened it, he rented different parts, he put holes in the wall and gave access. He rented out the garage and he punched a hole in the wall and the curing cellars became—the last I saw it a guy was selling boats in there. I don't know if he sold them or maintained them or he had a dealership or something. He sold two new boilers. They'd brought in the newest boiler was probably a year old, the other one probably two or three years old. Probably got 60 grand right there. LR: So where was the Swift building? FY: Just across the yards on 24th. Hey there's some great pictures in here and we're going to go through these pictures. FY: Anyhow here's a picture of 25th street [Frank is looking at pictures from Ogden City: It's Government Legacy]. See in the 20s there were trolley cars. LR: But that's not the Bamberger? FY: No that's a trolley car, that's a city system and I read in here what I didn't know. They had six routes. You know I told you my father-in-law used to drive one of them. That's how come my wife was born at the Cobble Cottage in 1927 cause he was down here, He was down here driving. Anyhow they had six routes, 24 miles. I didn't knowhit was that extensive, but there's the Healy Hotel and here's that building that's still here. Anyhow the Royal Hotel used to be the Arcadia. 46 LR: So here's a question for you and maybe you know. I've always thought that Porter's and Waiter's wasn't its own individual building. That it was underneath— FY: It was the downstairs. It was a bar and it was an afterhours club and there was like a shooting or knifing about twice a week in there. Now I never went in the place when it was that, but you know the guy that went up on the roof to look over at the sunbathers, he used to go in there frequently. The upstairs was the hotel and they catered to the black employees from the railroad which were mostly porters and waiters. See the dining cars—all the waiters were black, stewards were white. So when you gave an order in the dining car you wrote it out from the menu and they filled the order then they brought you the bill and you gave them the money and the steward handled all the money. Now those people—Ogden was a junction see between [audio missing]. LR: Hopefully it will be in business now. FY: Okay we were talking about the porters and waiters. Ogden was the—I don't remember what they used to call it. It was the end of the run, see they changed crews and these guys had to have a place to stay. We talked about the situation and there's a picture in here of Read's with the horse up on top. I was told by someone that horse is out on west 12th street in front of some veterinary's place. Anyhow they called the place the porters and waiters club and in fact in those days 25th street—this tells after it got cleaned up it went downhill fast just like I was telling you. Lot of transients moved in and there's a picture in here of the old Shupe Williams candy factory. I'd forgotten about that, it's on 26th and Wall. Big four story, they were a big candy company and they shut down I don't know. 47 They were running when I came and then some transients got in there as usually happens, burned the damn place down. Directly north now we're talking on the west side of Wall Avenue, directly north across 26th street was the old Union Pacific Laundry. Well when the trains quit running they didn't need the laundry anymore. Then next to that was railway express agency. You remember the railway express wagons with the great big wheels? I'm sure they have one or two at the depot. They were baggage carts. They met the trains and they'd off load baggage and freight. They were huge wheels, and you know guys would pull them by hand or push them. Those buildings are gone and then on the other side was the freight station, that's gone too. Now across the street we got the Healy Hotel identified and well we'll go around the corner. There was a place called Ketchum Builder's Supply and a big one story low building. I can remember driving down there for something on a Saturday when the Teton Dam broke cause I listened to it on the radio. I had no idea about where it was or what it was, but geez you know that was 1976. What is that now? Pushing 50 years, 45/40. LR: Yeah 45. FY: So how time flies. That buildings gone. Next to this was Goddard's. Goddard was an industrial supply. The brick building is still there. Next was Scowcroft's on Wall Avenue. LR: heading towards 26th? 48 FY: Heading towards 24th. We're going around the corner from the Healy. It was Ketchum, then Goddard, then Scowcroft. Scowcroft was a big whole sale—dry goods and food wholesaler. I think they've saved that building, I think it's on the national historic register. What I remember about it last time I saw it, they had that you could still see the advertising on the outside. They made overalls, now you've heard of Osh Kosh B'Gosh? Well they had Can't Bust 'em, that was their brand. One of the Scowcroft's if he's still alive, the General Scowcroft used to be an intelligence guy for George, first George Bush. Brent Scowcroft he was born here. He's a Scowcroft from that family and that building I think has been restored. Now it's cross the street from the Transit you know. The railroad, frontrunner, depot the travel. What do they call it? LR: The park and ride FY: You know and they have the buses. Then you come up 24th street and I think Anderson Lumber was in there. See now you're under the viaduct and you're now coming up the south side of 24th street to Wall Avenue. Now we're at Lincoln and we're going backwards up from that lumber company, Richard's, the turkey guy, the fish market, the Grant tap, and then the Dinner Horn. Now go across the street to the church and start going east, that's where you ran into Kammeyer's, next to the church. Then Sunset Sporting Goods was in there but there was something before that I don't recall. Then you ran into Read, leather people. Then you crossed Kiesel and it was a couple of businesses and the hardware store I told you about and J.C. Penney's, which according to this book, used to be ZCMI before 1900. Now cross Washington 49 Boulevard there was the W. T. Grant and you went up the hill to St. Joseph's Church and look at this picture. This I think is 24th street, there's the bend on 24th, freeway is out here and see here's a spur. That's the one that goes up to the elevators. There's packing house, there's the big livestock pavilion and here's the stock yards. LR: So this is where they would do the auctions? FY: Yeah, and that's where they had the stock show. See and here's the viaduct. LR: So this would be Union Station? FY: No the Union Station would be over here. LR: Oh this is 24th okay. FY: It'd be around here, 25th would be up here. That's 24th, that's got to be stairs to the station. LR: Well if the freeway is over here 25th has to be right here. FY: Oh no, the other way, okay you're right. LR: You can actually see where it ends right there. FY: I was going the wrong direction. LR: This is Wall and that's 25th and that looks like the Ben Lomond. FY: And the depot would be over here. I don't know when they viaduct was built but there's an interesting picture in here that has a Grandview Acres. This was war housing. They were two story duplexes, still around I think. They were at about 38th and Quincy or somewhere and there was a lady lived downstairs, her 50 grandfather used to manage that place. We were talking one time and I said I probably knew him because my wife and I looked out there to buy one of those duplexes. I guess it's still there, but there's another small world story see. Now see here's this, here's another picture. Like on the cover, here's 24th street, there's that big bend and here's where Del Monte was. LR: The Cannery? FY: The elevators were here. The packing house and the yards. Now in this picture the viaduct was there. Now there's the Broom Hotel which was built about 1880 something and this was 1920, a war parade. But you look at it you notice all the window blinds are even. You know it was in great shape. Well when they finally tore it down, had to be around 1960 or late 50s it was pretty decrepit. LR: It didn't look nearly as good? FY: It was kind of just abandoned and they built the bank. Oh here, here's one. Here's Washington boulevard, you remember I told you, see this is before the Ben Lomond, but there's the Orpheum theater. LR: See I thought the Orpheum was on 25th street. FY: No, the Orpheum was right there next to Ben Lomond. It's a state office building now. This was the old city hall, I don't remember that but anyhow remember I told you about the shoe store, right there. And these two little buildings between were there in the 70s. LR: now it's a parking lot. 51 FY: Yeah, next to the hotel. But there's visual evidence and you can—St. Joseph back in the 20s, that's also on the historic register. LR: Well it sounds like you enjoyed skimming through that. FY: Oh here, Sacred Heart Academy. I mentioned the girls school, 25th and Quincy. The nuns ran this and really some of these details I picked—they had 600 boarding students, all girls and every prominent Mormon pretty much sent their girls to St. Anne's for their education. It was the place, but what I found interesting in here is these nuns were from St. Mary's in South Bend, Indiana. There was a college there, St. Mary's College. You see now I got to look this up. Is Notre Dame what used to be St. Mary's College? I'm talking back 1878 when the nuns first came here see. That's how things build. They came out—St. Joseph's Catholic School, oldest school continuing in the whole state—started 1878 by these nuns on the corner. Now according to this, Utah Bank, Bank of Utah, southwest corner of 26th and Washington, anyhow they tore that down and we talked about this yesterday. Remember we talked about all the doctors who were downtown, mostly in the First Security Building. Well when they abandoned the school somebody got in there and turned it into a professional mall and that's when the doctors started leaving and getting spread around town. Which was another stake in the heart of downtown because that had to be, it's in here somewhere, 1960 or something like that. So those are some of the details. Here's Weber College, when the church gave it to the state. I understand they tore that building down. Now why the hell would they tear that down? 52 LR: It's the American mentality unfortunately. FY: Now stands an empty lot there. The city school district, Ogden City School District got this property and their offices there; it's on, what is it, Adams and 26th or something? I think it's across from the forest service. Anyhow the building on the corner is still there, but this was next and it's gone. LR: But the one with the WC on the façade? FY: I think. LR: I've driven past it a couple of times, they're doing some work on it right now. FY: Well anyhow there's the Shupe Williams Candy Company. LR: And this is the one on Wall and? FY: 26th. Now see that was on the southwest corner, now you're coming this way on Wall. You cross the street here and you ran into the Union Pacific Laundry and now that's where they have some of those old cars. Now transients burned this thing down. Now they're doing the same thing, I see in the paper they had a couple of fires this winter. They have a couple of old wooden railroad cars down there they got for restoration and they've run transients out because they've set them on fire trying to keep warm. That's what burned down that grocery store and I think the name was Nicholas, the grocer. Nicholas Grocer. LR: That actually makes sense, I recall that name. FY: During that period when 25th street was skid row, lot of those upstairs, you know they were a lot of hotels and rooming houses and stuff. Some old wino got cold in the middle of the night and lit a fire under the sink and burned the damn place 53 down. What I'm trying to find is that picture of the bridges across the Weber River down by the packing house. In here they mentioned Clix. LR: Is that a gas station? FY: Well Clix, his name was Clarence Swanner and he had a gas station on 26th and Grant I think it was. Northeast corner, Clicks Service. How come you're familiar with Clix Service? LR: I interviewed a gentleman whose grandfather owned it originally and sold it to the Swanners. FY: Well Clicks died at a 103 and he's mentioned in here playing cards or playing marbles on 25th street when he was a kid. Well see when he was a kid, he was probably born1895 or something, and so when he was playing marbles down there it was probably pretty much like the rest of Ogden, just rough frontier town. Here's a picture of the yards. I'll tell you what I did. I called my kid up last night and I went through this with him. LR: Would that be Marva's husband? FY: Yeah, cause we talked about these places. See there's the viaduct, don't know when that was built. This is 29th street, here's the elevators on 29th. You know where you go around them when you get on the freeway you go down 30th. These are the elevators see. That's 29th street LR: So this would be the station here? FY: No this is the Ice House and this here is where they, used to ice the reefers. LR: So where's the station? 54 FY: I can remember when they used to do that. LR: Ice the reefers? FY: Refrigerated cars had ice. Both ends had bunkers with hatches on the top and they'd run these refrigerated cars down there and they'd put ice out of the Ice House and they had a belt would run the ice. Guys would walk along the train, lift the hatch if they needed ice, they'd throw in a couple of 100 pound blocks and they iced every refrigerated train that went through here. Then they went to mechanical refrigeration and they tore this out, but the Ice House is still there. Here's 24th street, so the depot has got to be over and around here somewhere, but look at all the trackage. There was a Y out here. Train coming in from the east would pull into the station and then when it was leaving for the west it would back out and that Y is gone long time ago. See when I first came this was all active, there's the Southern Pacific Roundhouse. I had a neighbor, was a Southern Pacific engineer, and oh there's the old Bamberger train, probably at Lagoon. Here's the stock yards. Now see there's the packing house, just started out as American, as Ogden Packing, then went to American Packing and Provision then Swift bought them in 1949. LR: So that's where you worked? FY: Yeah and this was the ramp where they drove the livestock and here's these two bridges and I'm trying to find the picture. We were talking about Clix, he remembered when they put that bridge in and the bridge is still there and it's got a plaque on it, who built it, who installed it, when they installed it, all that information. Here it is, see. Now this was taken—there's no viaduct and the 55 packing house was probably in there somewhere maybe at this time it was probably pretty small. Here's the railroad bridge, this is the bridge Clix remembers when they installed it. It's over the Weber River and on this side of it there's a plague and you can still see it. Here's the road bridge that goes out Wilson Lane, that took you—see on this picture 24th street see came across and there's Wilson Lane and here's that spur that comes up to the elevators. So I don't know when they built the viaduct, but prior to that you had to cross the tracks and I imagine like on most railroad crossing back in those days that they'd have a guy come out with a sign, stop traffic while the trains went by. LR: Getting back to 24th street, did we finish 24th street then? FY: Yeah I think we did. Now we could go around the corner on 24th and Lincoln and go to the Iron Works, Ogden Iron Works is now where the ballpark is. The Ogden Iron Works was big, now I didn't notice anything in there, I could've missed it. By then it got pretty extensive. But I think they had something to do with the Golden Gate bridge, it was fabricated, all types of steel and stuff. That was going and the can company was going and Del Monte was going and the packing houses, we had three of them and they were all going. The railroads, you know things were booming. This was a going town and it distresses me to go downtown, I drive down 24th street. The First Security Banks empty, the Wells Fargo cross the street big signs space to let, and you go down where the church tore down and the old Travelodge hotel/motel all that's empty space. Then you go over here by Rite Aid down on 24th street, well kiddy-corner to Rite Aid is old Wheelwright Lumber, all abandoned. See it used to be 56 lumberyards were downtown, Anderson Lumber was down there and Wheelwright was there just on Adams or Monroe, somewhere in there. That place we talked about, I can't remember what Marva called it. LR: Burton. FY: Burton, that was downtown. The town I come from up in Rexburg, Boise, Cascade, still right downtown. Anderson Lumber left, but that's the way it was. All this space, there's urban blight, we got it. Now what they're starting to do, I read it and I see it, they've done some preliminary work. The city is going to open Fowler Avenue between 24th and 23rd and they're going to put 28 homes in the middle of that block. They've already cut down all the trees and I think the power company's run a couple of lines in. Then you know they have historic districts now and I can remember, that was probably 20 years ago, when they were selling homes to somebody for a buck or 100 bucks, for very little money if you'd restore them. Some of those neighborhoods are starting to come back, but lots of empty places. You go down on Washington Boulevard, lot of places they got business, strip malls. You know they got some of these big buildings, you see them advertising like stock broker, 24 or something suite 8. Well those were all big stores and businesses and there's a picture in here of 25th and Washington. LR: While you're looking let me ask you a question. So with the railroad stopping in the 70s, you talked about how it just kind of died. What do you think is bringing it back? Is helping it kind of become more of the city, the industrial, not industrial. You know what I'm trying to ask? I don't think I'm doing a very good job. 57 FY: I don't think it's coming back that fast. See it was diverse, Riverdale was all farms. You had, like everybody else you had urban sprawl. Everybody wanted to move out. Well that's bad but then when the businesses start moving out which is what happened with the Newgate Mall. When Stephen Dirks—he was talking about a mall before the Newgate Mall. They all downplayed it in the council chamber I guess. When they started Sear's was already gone, Woolworth's was already gone and probably several other places were gone. See you had there on one block, these were all like five and dime stores: W. T. Grant, you had Woolworth, Kresge, Newberry, I'm missing one. They were all there between 24th and 23rd on Washington. Then down—you know it had all kinds of stores. Cross's Western Wear was down there, we mentioned Reliable Furniture which later became Wolf. LR: You mentioned Reliable Furniture, yes. Isn't that where you got your— FY: No that's Madsen. Now Madsen is gone, they're gone but they're still in Salt Lake. I see them advertised on TV, Madsen Furniture. We were talking about that dinette set, over 40 years old and I'm still here and that's still here and Madsen's gone. Then, just come to mind. I think it was right next to the Episcopal Church. J.W. Brewer, tire company. I think he was on Grant. LR: He had a brief stint in the Browning Building, the one on Kiesel. It was only for a year and it was— FY: He sold appliances in there and I knew the guy who ran it, Sandy. Anyhow he ended up he was managing the Ben Lomond Hotel for a while and Cal Rampton was governor. When Cal Rampton would come to Ogden they'd take a room for 58 him there and Sandy what the hell was his name? He stocked it with a corncob pipe and some tobacco for the governor. It will come to me about 1:00 in the morning, but then he ran J. W. Brewer's I think, before he managed the hotel. He was on—I remember the store, it was a big store, J. W. Brewer tire. For a while he was like, not Les Schwab cause he's too big, but like Jack's Tire out of Logan. See Jack's Tire started in Logan, got a big place here and I don't know, they probably got a few others. J. W. Brewer had a couple, 3 locations and he was starting to build—I don't know whatever happened, but he was on Kiesel or Grant north of 24th I think. I remember the big store, big glass front. That was way before Big O, but there was a Firestone Store, that was his competitor. They were on 23rd and Washington, across from Reliable. Then I think Dar Larsen and a bunch of guys started a bank and their office was just up the hill from Washington on 23rd or 22nd and I can't remember the name of the bank, but they went defunct. Dar Larsen was Pepsi Cola. LR: That plant was on? FY: 17th and Washington. LR: I thought they had one on 25th street, the PepsiCo plant. I could be wrong. FY: Well they're going to tear that place down. It's now—I don't know what it is now— but it was a disco. It's right there by the river and they're going to tear it down. City is going to sell it to 7-11, they're going to put a 7-11 store there. Anyhow he and a bunch of guys started a bank and I can't remember what they called it, but it fizzled. I didn't recall seeing that in here, course I did a lot of skipping when it 59 looked familiar. Their office was just up the hill from Washington, somewhere on the north side of 23rd or 22nd, probably 23rd street. Standard Examiner was up on Adams and I think 23rd, that's where it was when Abe Glassman was running it. He had a farm that's now Smith's out on 41st and Harrison, that was the Glassman farm. For years they held out, they were developing all around and Glassman, I don't know he had about 40 acres in there, all gone. LR: I guess I should mention that I wanted you to talk about Kramer's, Kramer's Hot Dogs. I've heard a lot about it and would love to get your take. FY: It was, I don't know maybe the front end of a private home, but you walked up on the sidewalk and there was a window, Kramer's Hot Dogs and Hamburgers. The synagogue's in there, they must still have a synagogue in town, on 27th something Grant. Well that was about next door to Kramer's. Yeah they served— then further down was Utah Bottling where when they quit bottling they served beer and now I think there's apartments back in there. I can remember when they served schooners. Yeah I had more than one in there, nice cool plenty of parking. Kramer's was just a walk up storefront, it was—I mean there's the sidewalks and there's all the buildings, the fronts. It was Kramer's and it had a big window and you bought a hot dog or a hamburger and they were good. LR: Would you call them the best in town? FY: Well I don't recall, but there weren't many place to eat hamburgers as hamburger joints until about late 60s. They opened a place between 24th and 25th on the 60 east side, I think they called it the Burger Chalet. It wasn't like all those—narrow deep and you walked in, they had a telephone at each booth. You'd pick up the phone and place your order to the kitchen and that was there for several years. I remember when the first McDonald's opened, it was out across from Weber High School which was on about 11th and Washington Boulevard. It had the golden arches and hamburgers were 15 cents. Swift's supplied the burgers and I can remember when—guy's name was Frank Fidel who ran that part of the operation. He did the hotel and restaurant part of the business. Many a Saturday or Sunday he had to go down to the packing house and get hamburgers cause they, you know they didn't buy enough or something. Business was that great. Anyhow then I think they opened another place further down, south Washington Boulevard, but they gave it up when I remember it was big news. They gave it up because McDonald's then started to enclose it and they didn't think it was worth the effort or the expense. LR: So they closed the Kramer's? FY: So they sold McDonald's. Boy I bet that was a mistake. On that corner of 12th street about that time Mound Fort was on 12th and Washington, Mound Fort Junior High. Across the street there was an ice cream place and I think next door was a butcher shop. That turned into the Food Town, they tore all that out and put Food Town which is a big market which is gone now. There was a guy named Dover, owned the ice cream shop and they sold hamburgers and sandwiches. Got a lot of school trade at noon, but it had a false front, the façade, and they called it the White Cliffs of Dover and he had a picture painted on there 61 of the white cliffs of Dover. I think his name was Otto. Anyhow he built a house, he was one of those first houses going up east 12th that are kind of built up into the side hill? Anyhow he either built there or out on Harrison Boulevard where, I don't know how far out it is, maybe 4800 or 46 where there's a field and there's homes built kind of down in a gulley. They ran Harrison—they filled it in and ran Harrison through there. He served good ice cream sodas. Then on the other corner was a motel. LR: We have gotten off track a little bit, and I don't mind I'm enjoying what you're talking about. Getting back to 24th and 25th, I mean visually I can't tell where we're at, but do you think we've covered? FY: Well we've gone from Adams to Wall and across the yards. We went on 24th street all the way out to the freeway, out by Del Monte and the stock yards and the elevators. Out there— LR: So how many of these places did you have personal interaction with do you think? FY: Personal reactions? LR: Interactions, where you actually go and visit. You think most of them, a third? FY: Oh first, you know we've been talking about the Marion Hotel. Marion Hotel is on Lincoln, now what I don't know is what the hell was that hotel on 25th and Grant where I told you that the Friendly Tavern was next door and the Salvation Army Band would play. Now that was a hotel, I thought that was—I had in my mind that 62 that was the Marion until I saw a picture and Marion Hotel is still there with the sign and it's on Lincoln. LR: I don't know, I'd have to ask. Do you know? EM: No. FY: See that's now across from the federal building. LR: Right, so you want to know where the one was on the name of the hotel on Grant and 25th? FY: See we got the Healy Hotel now and the Royal. LR: The Healy and Broom Hotel were basically the same. FY: No, no. The Broom was on Washington and the Healy was on Wall. The Broom was that nice Victorian with the bay windows and that was a nice building. Yeah when they tore it down it was bad. They had to quit renting rooms, it was just too bad. Well I'll tell you I was in a lot of these places. We talked about Crittenden and Paint and Glass. Before Crittenden it was Fuller Paint and I used to buy paint from them cause they gave me wholesale price and then Crittenden took it over. See that's way back in the 50s. Minnie cut my hair, I drank beer at the Grant Tap, I went over to see Pete Vlahos in his office. LR: I can't get over Vlahos. I see his name and I say Valejos. FY: Nope he pronounced is Vlahos. Yeah the old Bamberger station and I talked about the bug house, you know old John Marsh. Lot of those bars and restaurants up and down 25th street besides the China Temple and the Star, everybody hit them because they were the only places open late that were nice. 63 The bus terminal yeah and the Elks Lodge, I never belonged but I used to get in there now and then. Brown's Ice Cream which was lately the Hostess Thrift Store, and Brown's Ice Cream was a premium ice cream and Swift bought them. Then when Swift closed you know they closed everything. That's when I guess the bakery bought it and they ended up pretty much that whole block except 25th street cause they bought the Elks Lodge and they bought Lacey's apartment house that was behind the Boracho and all that's left on that block that doesn't belong to the bakery is the west side of or the south side of 25th street. Just that one lot deep. There were places that I used to go into Read's and the Finer Tap, and Marva mentioned the Lighthouse bar. They used to be an electric shop, Lighthouse Electric, and they had that sign. I don't know is that sign still there? It was a Lighthouse and said Lighthouse Electric. Right under the Berthana or right next door to the Berthana yeah hell you know downtown. Hey on a Friday night and a Saturday night in Ogden when they had the dance halls going and all that if you didn't get down there by 6:00 or 6:30, you couldn't park three blocks from anywhere. There's a picture in there of the, I can't remember these things. The dance hall there on 24th and what was it, The White? LR: The White City. FY: White city, yeah. There's a picture in there of that ballroom. I danced there and danced at the Berthana and drank beer in most of the places. I never went in El Boracho. LR: That was going to be my next question, did you ever go in there? 64 FY: No, but you know I noticed driving down Wall Avenue about 26th or 7 there's a place called Pico De Gallo. The original Pico De Gallo was on Wall about 22nd or 23rd and it looked like a, the building looked like an old auto junk shop. It was cinder block and it was a dive. My brother used to come to town, he liked it. He liked the food and he'd go down there and it was a dive. I didn't dare go in and I remember the cinder block and they had a big window looked like it was made from you know like old car windshields or something. Anyhow I come back after 30 years and there's Pico De Gallo in a big fancy building. Well of course the place they had is gone, I guess that's part of that frontrunner, that whole development in there. Kammeyer's bought a lot of sporting goods in there and Read's they sold canvas goods, tents and stuff like that besides the leather and the saddlery. The hardware store, and I mentioned Ketchum's. By the time I went to Ketchum's, Klenke's was gone. I think that was the name of the place, love that old hardware store cause it was all compartmented. It was before blister packs and all these little drawers with a little index thing on front. The ladder with the track and I just groove on that stuff and I'm sure when they razed the building they just hauled it all instead of saving at least part of the wall. LR: I think we're winding down here, which I find sad. I want to keep talking, however can you think of anything else on those two streets that you've missed or that you'd like to add before we wind down? FY: I mentioned the gun and the Smith and Edward's. You got to check with Bert about that gun. 65 LR: I'll talk to Sarah and see what she can come up with. FY: You might check out that story I have about that horse by some vet out on west 12th street. LR: Now is that the one that they called Black Nig? FY: Old Nig. LR: Old Nig, thank you. I knew it was something like that. FY: Yeah that was—he was a famous horse around town, I don't know, probably somebody owned him. See now here, here's 25th street and Grant it's this building here on the corner. LR: The hotel? FY: Yeah see and over here would be the bus station. I was at the Egyptian theater back to hear—I can't remember if it was Robert Taft or Everett Dirkson, but I think it was Robert Taft. He tried running for president and he came out and he gave a speech at the Egyptian theater and they let any management people who desired to get off for an hour or two to go up to hear them talk. I remember, I was, boy I was a staunch republican and I was there. I remember, don't remember what he said but I remember the incident mostly because I got an hour or two off work see. Now here's 25th street see. Here's the Marion Hotel so what the hell is this one? LR: Okay that's where Willie's store is now, in the bottom of the Marion. FY: Why did they do this? 66 LR: Now it's a— FY: Diagonal? LR: Diagonal so they've changed it. FY: What were these barriers for? LR: Crosswalks, because there are crosswalks now. FY: That's the building. I thought that was—until I saw this picture I thought that was the Marion Hotel. See anyhow one of these places here was the Friendly Tap, the Friendly Tavern and the band would stand right there, Salvation Army Band, and they'd play for about an hour/45 minutes. It was great because it was about five people, they had the drum of course. Beating the bass, that's classic and we'd walk over and that's when I was telling you we were living on top of the Richard Sheet Metal cause we had that little dog. People were turning us down for an apartment and see here's the empty lot where the grocery store was and the hotel upstairs. After they shut down all the vice it became skid row. They tell you in here, yeah I remember it was a skid row and the only places decent people went was the China Temple or the Star Noodle cause you kind of feared for your life. It was porter's and waiter's club and what I found interesting in here, the names. They talk about councilmen and mayors and a lot of these names come back and I remember. I saw in there George T. Frost was the councilmen, elected to the council. I knew him, he had a Hudson dealership on Washington Boulevard. He had a brother that drove truck for Swift. I don't 67 remember his first name, we called him Frosty. He got killed, ran his truck over somewhere back east. Mayor White, Rulon White, he's the guy who started cleaning up the town. I guess I voted for him because he was elected 1951, I was here. He was the White Concrete Pipe Co. down on I think Wall Avenue they were. He had an orchard or something past the hot springs going up there on that fruitway and Rulon White Ranch was what they called it or something. 68

I The College Mefcufy. VOL. IV. GETTYSBURG, PA., OCTOBER, 1896. No. 6. THE COLLEGE MEfiCURY, Published each month during the college year by the Students of Pennsylvania (Gettysburg) College. STAFF. Editor: ROBBIN B. WOLF, '97. Associate Editors : LEWIS C. MANGES, '97. ED. W. MEISENHELDER, SAMUEL J. MILLER '97. CHARLES T. LARK '98. JOHN W. OTT, '97, CHARLES H. TILP, '98. E. L. KOLLER, '98. Alumni Association Editor: REV. D. FRANK GARLAND, A. M., Baltimore, Md. Business Manager : HARRY R, SMITH, '97. Assistant Business Manager: JOHN E. MEISENHELDER, '97. -TWT,™,. /One volume (ten months), . . . $1.00 1ERMS-\Slngle copies, 15 . Payable in advance. All Students are requested to hand us matter for publication. The Alumni and ex-members of the College will lavor us by sending information concerning their whereabouts or any items they may think would be interesting for publication. All subscriptions and business matters should be addressed to the business manager. Matter Intended for publication should be addressed to the Editor. Address, THE COLLEGE MERCURY, Gettysburg, Pa. CONTENTS. EniTORIALS, • - -- .".-.-- 82 A SUGGESTION, - - - - - 84 LIST OF NEW STUDENTS. - - --- 84 COLLEGE LOCALS, -- - - - - - ' - - -85 THE PENNSYLVANIA CHATAUQUA, - - - - - 89 ALUMNI NOTES, .--89 TOWN AND SEMINARY NOTES, 92 FRATERNITY NOTES, .-.--.---93 LITERARY SOCIETIES, --.-.--94 ATHLETICS, - 95 EDITORIAL. WELCOME ! boys of 1900. Words more fit-ting to open the first column of this issue, could not be found. So much enthusiasm in the reception of a class has not been shown since the advent of the class of '93. Seniors, Juniors and even "those Sophs" vie with each other in saluting the Freshmen. We welcome them because of their number, their manly ap-pearance and finally their gentlemanly de-meanor. Their memorable battles with the Sophomores are over. The war was conducted on the same lines as last year, viz: the banner fight and the class rush. The history of the banner fight is brief. The Sophomores hung theirs on a high sycamore on the campus and surrounded the tree. The Freshmen raised their banner on the college cupola and blocked the stairway. Great excitement ensued. Each class fixed their eyes on the enemy's flag and recognized the impossibility of capturing it. The struggle, as usual, ended with Dr. Mc- Knight and Gov. coming on the scene and re-moving both flags. It is about time for this child's pla}r to stop. The class rush was, beyond a doubt, won by the Freshmen. The Sophs were completely out-numbered and they could not keep to-gether as well as the enormous mass of Fresh-men. This, too, is a practice that could be dispensed with. Several boys came near losing their lives. One of them, a good foot-ball man, sustained a compound fracture of the collar bone. Often neither class bears off a de-cisive victory and even when the victory is de-cisive, it amounts to nothing. The classes had much better show their superiority to one another by base-ball and foot-ball games. * * * THE foot-ball season is again here and that 83 THE COLLEGE MERCURY. with far better prospects than we had last year. Several very heavy men fill up the vacancies in the lines created by the exit of the class of '96, and some strong active men the places be-hind the line. Nearly all our good players were graduated in '96, but the captain, man-ager and last but not least, "the trainer," are doing faithful work to put a victorious team into the field. For only the second time in the history of Gettysburg foot-ball we have a trainer. Nothing is more essential to success in foot-ball than to have a graduate from one of the university teams drill our eleven. Who-ever the captain may be, he is looked upon by the players as one of themselves and they fail to render implicit obedience, but they readily listen to the coach because they recognize his superior knowledge of the game. Mr. Best, the coach, hails from Mechanicsburg, Pa. He played left end and end rusher on the Lehigh University team for two years and not only bucked up against some very strong teams, but also had the advantage of training under such coaches as Graves, Heffelfinger and Hartwell. He possesses all the attributes of a good trainer and the effects of his work are fast becoming manifest. Mr. U. A. Jump, the former coach, brought out the best team we have ever had and doubt-less Mr. Best will do equally well. IT is humiliating to chronicle the fact that one of the students has turned thief. During the class rush one of the Freshmen had sixty-nine dollars of hard earned money stolen from his room. The thief was evidently acquainted with the room and its occupant and since he took the money and left a gold watch, we are forced to the painful conclusion that it was one of our own number. The student body has taken the matter in hand and will do every-thing to detect and punish the scoundrel. There have always been boys in college who stole books, stick-pins, etc., but this is the first considerable robbery that has ever occur-red. The business staff of the MERCURY is con-strained to give the subscribers a broad hint about the payment of their dues. We do not mean that you should pay for several 5'ears in advance, but pay your back dues. A few sub-scribers are in arrears for three years. If you continue delinquent after kindly advice, we shall have to use a more effectual method. * * * ALL new students should subscribe for the MERCURY, and not only should they subscribe for it, but they should give it their support all around. Hand in some article of interest to students or alumni, or forsooth a few verses of poetry. The paper is published solely by the students and all members of that body are ex-pected to give us their hearty co-operation. * * * COLLEGE never opened under more favor-able auspices. Sixty-one were enrolled as Freshmen, while two men joined the Sopho-more class and one the Junior. The dormi-tory is literally filled to the brim. The Pre-paratory Department also opened with a larger number than ever before. A list of the new boys will be found on another page. * * * AT a recent meeting of the Athletic Asso-ciation, it resolved upon pwe athletics. This was brought about by the refusal of Dickinson and other colleges to play with us as long as we had outside men on our teams. It is an excellent move on the part of the boys and cannot be too highly appreciated. Ever since the advent of inter-collegiate athletics, we have had non-collegiate men on our teams, and while they strengthened the teams, they put a damper to the college spirit. Students refused to support a team which was not a college team and the athletic interest was rather low. The movement was not intended as a slight to the town boys who have helped us win many games, but was simply to meet the demands of our sister colleges. THE COLLEGE MERCURY. 84 A SUGGESTION. The small attendance at the Alumni meet-ings of the past three or four years has forced itself upon the notice of the General Associa-tion and caused the appointment of a commit-tee to devise a more popular entertainment for those who revisit their Alma Mater. It is un-fair to able speakers to ask them to prepare careful addresses and then confront them with thin audiences in Brua Chapel. Perhaps a formal and more distinctly social affair would have better chances of success. I have a pro-posal to offer which may be taken for what it is worth. The plan is substantially that which has been incorporated at Yale University. The thing essential to good fellowship is a dinner, or cold lunch, not expensive, but suf-ficient to constitute a comfortable repast. It ought to be at an hour near enough to the usual hour of dinner to take the place of that meal. One o'clock immediately after the com-mencement exercises, or possibly after the ora-torical contest would be a suitable time. The day on which most graduates from abroad can be present should be chosen. First of all should come the graduates seated by classes and assigned to places of honor ac-cording to seniority of degree. Those who have received honorary degrees should, of course, be included. The members of the Board should by all means be present, whether bearing degrees or not. Many of them are eminent benefactors of the college and their attendance could not but be inspiring. A few distinguished guests from outside would add in-terest and dignity to the occasion. The presiding officer should be either the President of the College or the President of the Board. He should have the privilege of calling for brief speeches from the best after-dinner speakers present. Special efforts should be made to encourage class reunions at the third, fifth, tenth, fifteenth, twentieth, and other quinquennial anniversaries. When once it is known that at these intervals one is cer-tain to meet a considerable number of his sur-viving classmates the motive for coming at such times will be very strong. At these re-unions each class might choose some one to represent them at the general alumni dinner and might notify the presiding officer to call upon them in their proper order. The tone of the speeches should be such as will conduce most to the good humor and gratification of those present. While the graver interests of the college need not be for-gotten they must not be intruded so as to in-terfere with the absolute enjoyment of the oc-casion, which should be, as far as possible, a time for renewing the care-free and generous associations of youth. It fell to my lot during the past summer to compile a brief history of the college. I was impressed as never before with the dignity and honorableness of its past, with the rank and respectability of its graduates, and with the extent and degree of its usefulness to many of the churches, to society and to the nation. More than a thousand men of power and dis-tinction, three-fourths of whom survive, are enrolled as graduates, while several thousand are indebted to it for less complete training. Surely it is worth while to strengthen by all proper means the tie that unites us and to give one another the encouragement that comes from the consciousnesss of union in a great in-stitution. J. A. H. LIST OF NEW STUDENTS. FRESHMEN. B. Baker, Lititz. R. Bechfol, Lockhaven. A. Bennett, Thurrnont. S. Bottiger, ITazelton. A. Brandt, Lebanon. E. Bregenzer, Baltimore, Md. F. Carver, Hanover. B. Cessna, Bedford. B. Claney, Allegheny. D. Clare, Abbottstown. T. Cole, Altoona. Dale, Lemont. N. Diehl, Cashtown. J. Dietrich, Frackville. C Dougherty, Gettysburg. W. Dress, Steelton, A. Dustman, Gettysburg. J. I. Humer, Middaghs. C. Hurst, Mechanicsburg. R. Z, Imler, Bedford. Miss A. M. Keith, Gettysburg.! Miss M. L. Keith, Gettysburg.! J. F. Knittel, Catawissa. F. E. Kalb, Allegheny. J. S. Kohler, Glenville. H. G. Koppenhafer, Millersburg. S. I. Lafferty, Altoona. W. G. Lawyer, Westminster, Md. J, C. McCarney, Arendtsville. J. G. Mcllhenny, Gettysburg. W. N. McNair, Middletown. J. C. Markel, Columbia. W. J. Miller, Philadelphia.! W. R. Miller, Friesburg, N. J. 85 THE COLLEGE MERCURY. R. H. Ebcrly, Mechanicsburg. H, D. K. Ebersole, Hummelstown. F. H. B. Ernest, Elizabethville. J. II. \V. Fahringer, Catawissa. A. Miss C. G. Frey, Gettysburg. E. W. Frey, York. W C. L. Gates, Gettysburg. M A. D. Gilbert, Friesburg. F. K. E. Good, Gettysburg. G. C. H. Gunter, Pierson, Fla. L. J. K. Hamaeher, Steelton. C. J. F. Hcilman, Harrisburg. W 8. A. Hitchner, Friesburg. G. C. Howard, Gettysburg. H. {Special. SOPHOMORES. W. R. Edwards, P. of Rocks, Md. W. J. Klinei'elter, Glenville. . W. Schwartz, Red Land. P. Shoup, Greensburg. L. A. Sieber, Gettysburg. T. Smith, Johnstown. S. Stalnaker, Hanover. , H. Stiefel, Allegheny. . Stock, Hanover. M. Traub, Bloomsburg. D. Weaver, Newry. A. Weigle, Mechanicsburg. Wendt, New York. , C. Williams, Gettysburg. C. Wisotzki, Gettysburg. N. Young, Anselma. JUNIORS. J. A. Singmaster, Allentown. PREPARATORIANS. Annrick, H. G., Koser. Annrick, J. B., Leffler, Buehler, Lightner. Miss Blocher, Loudon, G. W., Bordy, Loudon, C. B., Bower, Mehring. Burns, Miller, Miss Carrie Brown , McClean, Miss Cora Brown, Munro, Crouse, Key, Culler, O'Neal, Currens, Miss Peters, Deatrick, Peters, Miss Diehl, Perriod Evans, Renner, Eveler. Roscnsteel, Earnshaw, Swope, D., Easterday, Swope, C, Eckert, Stonesifer, Fredericks, Snyder,' Fite, Sharp, Gates, Miss Sieber, Grenoble, Taylor, Gladfelter, ■ Tawuey, Hageman, Trostle, Hegeman, J. L., Van Dorn.' Hegcrman, R. L., Miss Warner, Hoffman, Weber, Kahler, 'Miss Ziegler, Ziegler. COLLEGE LOCALS. EDMUND W. MEISENHELDER and E L. KOLLER, Editors. "Pearlie" says that we seniors study politi-cal economical. Mr. K., '99, asked Dr. M. whether he could be excused from taking German because he could converse in Pennsylvania Dutch. It has been learned from an ex-member of '99, that Mr. M., '96, is going "out there to the reverend school." For almost a week '99 had boasted of her physical powers. She had tired all the stu-dents with the boasts of what she would do to the "baby Freshies" in the class rush. On the night of Sept. 8th, different sounds were heard coming from the "Prep." campus. 1900, after some delay, had mustered together their forces and at 9.45 P. M. sent forth their }Tell of defiance. '99 responded in good time, and also with an almost full class. At no time during the evening was '99 in it, but they were pushed around the field from time to time, at the will of 1900 until about 11 o'clock, they decided to play "quits." We are sorry to add that during the course of the evening several men wore pretty badly hurt from being tram-pled upon ; but we are also happy to add that all are now recovered from their injuries. Dr. B., "How many declensions do we have in Latin ?" K., '99, "six." Mr. S., '97, Dr. there are cobwebs on the end of the telescope.'' Dr. N., "They must have come off of your brain." Dr. N., (to Mr. W., '97, who has been play-ing with some of the astronomical instruments) "Mr. W. you would make a good Freshman." Mr. L-, 1900 thinks that the foot-ball team is going to travel in style since he heard that they thought of getting a coach. Mr. C, '98, thinks that there is a certain Moral Freshness in "As You Like It." Prof. H., "Mr. K., do you know what a buss is?" Mr. K., '98, "No sir." "Kitzy" has forgotten it, that is all. He knew what it was at one time. Mr. H. '98, (in Latin) "I thought it meant to perpetrate the memory of the dead.'' Dr. B., "Doubtless you mean perpetuate." Mr. F., '98, thinks that the Sphinx of Egypt is a wasp. Mr. K., 1900, does not like the sulphur water he gets here. The Biological Course is at last a reality and we are glad to see such a large number of students take an interest in it. It is elective for those only who have the study of medicine in view, and the benefit derived by those from such a department is infinite. From the odors and sounds proceeding from THE COLLEGE MERCURY. 86 the room set apart for this purpose, it bids fair to excel our chemical laboratory. The MERCURY extends the heartiest wishes for the success of the department. Contrary to the usual custom of placing a class flag on the dormitory, '99 placed theirs in the top of a tall tree on the campus; giving for their reason for so doing that they did not care to have the college property injured in any way. "A poor excuse is better than none" and this departure from the time hon-ored custom was looked upon as a cowardly piece of work by the upper classmen, especially since one of the ' 99 class was stationed on the tree. This rendered the capture of the flag absolutel)' impossible. 1900 now ran up their flag on the top of the dormitory and uttered their cry of defiance, Neither class moved to tear down the ban-ner of the other and the whole affair was end-ed in a manner satisfactory to both by the ap-pearance of Dr. McKnight. As is the custom on these occasions, the Freshmen should have answered the challenge of the Sophomores instead of running up a flag of their own. Altogether it was a disgraceful proceeding from beginning to end. This college has had brought into its notice one of the most despicable deeds of which a collegeman is capable; the theft of money from a fellow student. This is the most cowardly act that has occurred for some time and the miscreant, if he is able to be found,-will and should be treated with the utmost severity. Such things must cease, since the property of no student is safe so long as there is a thief in their midst. We are glad to make note of Pearl's mous-tache. We were afraid that nobody else would. Pearl says "it is home-raised." The foot-ball team has again been organized and quite a number of new men are enrolled as applicants. A coach has been hired and the boys are working hard. Let those who do not play give the players their encouragement, for it is only by this means that the team will be a success. Our boys cannot win every game and we hope that the student body will realize this. Do not discourage the players with any unfavorable remark. Foot-ball is not play, but the hardest kind of work. Let class teams be organized, for class spirit makes college spirit and that is what we need most of all. This year's Freshman class is the largest in the history of the college, and we hope that among its numbers may be men who will do their utmost for the promotion of all college interests. Men are needed in the Y. M. C. A. in the societies, class-rooms and foot-ball field. Let each and every member of 1900 work his best in these departments. The class of '98 has always been and always will be a prominent factor in the history of this college. Her classical men have already started upon their scientific career, and won-derful discoveries are being made. The first one was made by Herbert, who discovered that Lab. matches can be ignited only on the box. The second was made by "Zim," who discovered that some of his Lab. supplies had mysteriously disappeared. The question in which most upper classmen are concerned is, "Who shall we bum for this 01 that since George L., '98, has left us? " The '98 Spectrum is now under way and contributions are solicited from the different classes. Every man in college, aside from general appeals for support to the students as a whole, should be personally and privately interested in the Spectrum. Let the Spectrum receive the hearty support of the classes, and we are sure that '98 herself will not forget the aid she has received and will, in turn, assist in every way possible succeeding Specbums. "Sister," '97, is preparing to astonish the the world with his new water cycle. The first attempt was not very successful, the only re-sult obtained being a suit of wet clothes. We would suggest that "Sister" wear a bathing suit when riding along a mill race. This would save him the trouble of borrowing another suit from an obliging farmer. One of the redeeming features of the new men is their extreme politeness. A Freshman unintentionally rubbed against a Soph, the night of the rush, and immediately begged his pardon. H., 1901, is also very polite. In the game at State College, he remarked to his opponent: I beg your pardon sir, but don't you know you daren't hold me? Y., 1900, on the return trip from State Col-lege thought he would ride on a pullman car. When the porter came round for the money, Y. told him he was traveling with the foot-ball team. THE MUSICAL ORGANIZATIONS.—We are 1 glad to see that the musical clubs have com- 87 THE COLLEGE MERCURY. menced work so early ; this is always an ad-vantage and insures good concerts all through the season. The clubs have practically the same members as last year—two having drop-ped out of the Octette. CLUB. Second Tenor, White, '97. GLEE First Tenor, Nicholas, '98. Ott, '97- First Basso. Second Basso. Roller, '98. Manges, '97. Lark, '98. VIOLIN QUARTET. Erdman,'98; Lark,98; Smith,'99; Manges,'97. The voices of a number of applicants for the Glee Club were tested recently and Armstrong, '97, for second tenor, and Lauffer and Mussel-man, '99, for second basso, were selected on trial. Mr. Manges, who so ably managed the clubs last year, was re-elected, and under his management there is no reason why the clubs should not have a brilliant and successful sea-son. POLITICS.—Just at this time, when there is so much discussion about Bryan and McKinley, Free Silver and Gold, the students of Gettys-burg College are manifesting their political views. Beginning with the first morning, and perhaps earlier, the Silverites with their Bry-an hats, were observed arguing earnestly with the Gold bugs. But, since the most conclu-sive argument is that of voting a "straw vote" was held, which resulted as follows :. McKinley, Bryan, Palmer, - Levering, - This shows pretty nearly the sentiment of the fellows, although this isn't exactly it, for quite a number agreed to vote for "Billy" Bryan "just for fun." THE Y. M. C. A. RECEPTION.—One of the pleasant things for the new men, and one that helps to relieve, or abate for the time be-ing, their homesickness, is the annual recep-tion to new Students, given under the auspices of the Young Men's Christian Association. This year it was held Friday evening, Septem-ber 4th, in Philo hall, and was well attended. Excellent addresses were made by Dr. Mc- Knight, Prof. Klinger and Dr. Huber. The second part—held in the historic ' 'sweat-box'' —seemed to attract most of the fellows. Ice cream and cake were served to all. It is an 108 34 18 10 excellent custom and one that should be con-tinued. JOIN A LITERARY SOCIETY !—We cannot urge too strongly upon the new men the ad-vantage of joining one of the two literary so-cieties— either the Philomathean or the Phren-akosmian. The training given by these so-cieties is helpful throughout the course and in after life, and one who is not a member of either of the societies will only realize what he is missing when thrown into contact with those who are members. Join a society ! THE TWO FIRES.—There were two fires lately, occurring in the same week, and of in-terest here because the students of college con-tributed a large share in saving property. The first was a barn north of college, struck by lightning and considerable live stock burned. The other, occurring on a cold and windy Sat-in day night, was the barn and stable of Mr. Sheads, proprietor of the unfermented wine establishment on Seminary Ridge. The fire burned fiercely for quite a while, and it was only through the efforts of the students, who were there in full force, that the house, ad-joining the burning barn and stable, was saved. Mr. C, 1900, (in History)—"At this time the Dutckess of York .'' Dr. M. (interrupting)—"I guess you mean the Dutchy of York." Now, what is the differ-ence between a duchess and a dutchy t Mr. C.—"A dutchess is a woman, and a dutchy is a man ! '' Dr. M.—"You are evidently being misled by a popular nickname. It is not the dutchy the boys sometimes call me ! " The Juniors were in Lab. learning the sym-bols of the elements, and Dr. B. said: Mr. T. what does Ba stand for?" The class, evi-dently thinking of B. A. T., roared. There are two songs—and two only—that seem to be the favorites around college: "Just Tell Them That You Saw Me," and "She May Have Seen Better Days." Morning, noon and night you can hear the soul inspiring strains of one of the two songs either sung, whistled or played on Webby's flute. Can't we have something new. "B. A. J. T.," '98, says that only the dum-mies in the Junior class take Anglo Saxon and that the ones who take the Biological course are even worse dummies because "they got their legs pulled for five dollars." He takes Calculus. THE COLLEGE MERCURY. 88 L., 1900 (in History) Henry VIII tried to •'get a pull with the Cardinal, so that" Dr. M., "Mr. E- what did you say?" E., "Why Henry VIII tried to get on the right side of the Cardinal.'' F., 98, recently electrified the class by the startling statement that "in this year there were about twelve months !" Herbie always was noted for original sayings. We have been reliably informed that R., '99, received a large size turn down from a fellow traveller on the train while coming to Gettys-burg. When a free-silver Sophomore gets to arguing with a sound money politician and lawyer of Philadelphia, he is very much like the man who fell out of the balloon. Some freshmen are green, others are ver-dant; but about D., 1900, there is a delightful woodland freshness that is amusing. He was persuaded to hand in to the Athletic Associa-tion a written application to catch for the Col-lege base ball team. We have also heard that he wants to try for the Glee Club. F., '98, says "Co-operation is the thief of time." Next thing you know he'll be writing a revised version of Proverbs. "Kitzy" wanted to hear Nick give "Push along my honey, push along," on the micro-scope. Although Nick can imitate almost any-thing, he admitted that that was one too many for him. New yells lately heard : Bargains ! Bargains ! Rah ! Rah ! Rah ! Cohen Brothers! Gettysburgia ! Klink, Klank, Klunk, Klink, Klank, Klunk, Psychology, Psychology, Watch us flunk. Ninety-eight. Biological! Rah ! Rah ! Rah ! Ninety-eight, Gettysburgia. K., '99, had numerous sad experiences with some of the ladies who were here with ' 'The Lancers." One told him that she was tired of talking to kids. Another told him she could not dance with him, and pointed to her sleeve to show that she was in mourning. K., then said, "is your sleeve ripped? I can soon fix that." Again when he was happily talking to one of them, her mother came up and drove him off. We regret that he had such hard luck in his maiden effort in courtship. Y. M. C. A. NOTES. It must be gratifying to every man who loves the work of Christ, and especially de-sires its success among our students to see"the interest taken in it by the new men. The very first meeting saw many of them give themselves to the Association, entering with spirit into its aims, and manifesting an unus-ual sense of its importance in the college life. We look forward to a year of earnest, devoted, successful work. To those who have not yet joined us we say come with us, we need you, we need your thoughts, your prayers, your ability to labor for Christ. At the latest business meeting Prof. O. G. Klingc was elected treasurer of the building fund in place of Dr. H. L. Baugher resigned. The Association feels grateful to Dr. Baugher for his careful husbanding of the Association's funds, and we are sorry to have lost him. We hope he will still visit us and help us in our meetings. The Association has this year taken up a new line of work in this department, suggested in part by the Northfield Conference, where the importance of the Bible Study Department of the college association was dwelt upon at considerable length. The Freshman and Soph-omore classes will have what is termed ' 'perm-anent courses," with the student leaders as has been customary; the former studying the Eife of Christ and the latter the Eife of Paul. The Juniors and Seniors will have Professors for leaders and will, together with their lead-ers, choose their own line of work; Prof. Himes taking the Seniors, and Prof. Breiden-baugh the Juniors. These classes, it should be observed, are entirely separate from the college curriculum and are adopted solely for co-operative, devotional study. A short time ago "Simon," '98, jumped out of his bed about midnight and rrapped at his own door in order that he might get in and retire. During the heavy storm on Sept. 29, '96, Dr. Nixon is said to have been on the roof, whether to find out the velocity of the wind, or to keep the roof from blowing away is not known. The '98 Bible class called on Dr. Baugher on the eve of Oct. 1, '96. 89 THE COLLEGE MERCURY. Mr. K., '99, recently explained the familiar saying of "bench, bar and pulpit," in the fol-lowing manner : "The bench is the bench of justice; the bar is the bar-room, and the pulpit is where the preacher stands." Dr. B., "What is arsenic acid." A. B. Buun, '98, "Vinegar." Dr. M., Translate, il a soi xante millions de francs. D., 1900, "He has 60 miles of France. In a student's college course there come few such pleasant times as the class of '97 enjoyed with Mr. Wolf at his home on the evening of September 16. Great were the anticipations of the boys, but they were far surpassed in every particular. As they approached his home they found the grounds beautifully lighted with Chinese lanterns, while the novel '97 pumpkins delighted everyone. Mr. Wolf was assisted in receiving by his father and mother, his sister and Miss Nicholson, of Phil-adelphia. A large number of Gettysburg's most charming young ladies, together with some who were visiting from Washington and Philadelphia, graced the occasion. Delight-fully interesting games were provided and the happy hours sped oidy too rapidly. The cat-erer's art was well tested that night, for from oyster pate through the various courses to cof-fee, everything was excellent and most daint-ily served. Later in the evening the college songs at the piano and the sweet strains of the beautiful guitars and Spanish mandolins on the veranda, lent their charms to the tete-a-tetes and moonlight strolls. For it was moon-light, and such moonlight as the girls call "divine." It was a perfect evening in every respect and everyone left grateful to Mr. Wolf not only for his most pleasant entertainment, but for one of the brightest memories of our college days. "THE PENNSYLVANIA CHATAUQUA." The usual inter-collegiate oratorical contest was held on the 29th of last July at Mt. Gretua, under the management of the Penn-sylvania Chatauqua. Gettysburg was represented for the first time and acquitted herself in a way that dem-onstrated the thoroughness of training she gives her students. Several colleges were represented, Lehigh, Franklin and Marshall, Haverford, Gettys-burg, Dickinson, Ursiuus and Muhlenberg. Ursinus received the prize, a silver cup, and Franklin and Marshall came in second. Gettysburg, .the judges decided, was supe-rior in composition. Let us take an interest in this contest and determine that next year the palm will be ours. ALUWINI. L. C MANGES and CHARLES H. TILP. Editors. '42. Rev. Geo. Parson, D. D., of Sunbury, Pa., is recovering from a severe illness. '42. Rev. A. J. Weddell, D. D., pastor em-eritus of Trinity Lutheran church at Norris-town, Pa,, died suddenly at his home in that city on September 14th. '46. Rev. A. M. Geiger, D D., spent a por-tion of the summer on the great lakes. He is now the guest of his brother, Dr. H. R. Gei-ger, Springfield, O. '57. The volume of the Lutheran Commen-tary, by Rev. H. L. Baugher, D. D., is now in the press. '57. Rev. J. A. Earnest, D. D., of Mifflin-burg, Pa., was married on Sept. 8th, to Mrs. Maria Louisa Cronmiller, of the same place, by Rev. M. L. Shindel. We extend hearty congratulations. '58. Rev. S. B. Barnitz, D. D., the Western Secretary of the Board of Home Missions, re-cently spent a Sunday at Beloit, Kansas, win-ning golden opinions from his hearers. '62. Rev. J. B. Keller of Smithsburg, Md., has resigned. '62. By the will of Miss Sarah Acker, lately deceased, St. Paul's Lutheran church, Lion-ville, Pa., of which Rev. F. Klinefelter is pas tor, becomes the recipient of the interest of $1,000; one-half for the benefit of the congre-gation, and the remainder to be used for the cemetery. '63. Dr. Davis Garber, Professor of Mathe-matics in Mnhlenburg College, died recently at his home in Allentown. '68. Rev. Lee M. Heilman'schurch at Har-risburg, was recently the recipient of a fine THE COLLEGE MERCURY. 90 two manual pipe organ valued at $1,800. The donors, Rev. E. Dason, a retired Lutheran minister, and his wife, are members of Rev. Heilman's church. '70. Rev. E. Manges, of Felton, Pa., as-sisted Rev. H. H. Flick at his Harvest-home communion, at Fisherville, Pa. '71. Rev. S. A. Weikert was presented with a handsome nickle-plated Victor bicycle by the clergyman's friends. '71. Rev. Chas. E. Hay's translation of "Luther's Theology," by Koestlin, is now in press. '72. Rev. Jno. Brubaker was elected a direc-tor of the Seminary, by the Allegheny Synod, at its recent meeting. '72. Rev. B. B. Collins, of Meyersdale, Pa., was a delegate to the large K. of P. convention at Gettysburg, last mouth. '73. Rev. Wm. S. Freas, D. D., of St. Paul's Lutheran church, of York, was pleas-' antly surprised by his devoted people on his return from his vacation. The pastor's study had been attractively repapered and renovated. '73. Christ Second Lutheran church, of Al-toona, of which J. F. Hartman is pastor, cele-brated its twenty-fifth anniversary from the 4th to the 9th of September. '74 The new Lutheran church at New Mill-port, Pa., Rev. M. O. T. Sahm, pastor, is to be dedicated on October 18th. It is a hand-some edifice and cost nearly $7,000. '75. St. John's Lutheran church of Lewis-town, is to celebrate its centennial anniversary from October 18th to 25th. The pastor, Rev. M. S. Cressman, has arranged ah interesting program. Dr. S. A. Ort is to speak on Sun-day morning, and after a week of interesting services, the closing sermon is to be preached by Rev. J. M. Reimensnyder, D. D., of Milton. '75. Rev. M. L. Young, Ph. D., has enter-ed upon the 13th year of his pastorate at Meyersdale, Pa. '76. Rev. Wm. A. Shipman, of the First Lutheran church of Johnstown, Pa., spent part of his summer vacation in Gettysburg. '77. Hon. H. M. Clabaugh, Attorney Gen-eral of Maryland, recently paid the college a visit. He was accompanied by Governor Lowndes, of Md. He takes a great interest in his Alma Mater. '77. Rev. W. M. Baum, Jr., of Canajoharie, New York, spent his vacation in Philadelphia, Pa. '77. Rev. Charles S. Trump, of St. Johu's Lutheran church, Martinsburg, W. Va., has returned from his trip to California. '78. Rev. Adam Stump, of York, Pa., since his return from the West, is delivering a series of interesting lectures on the condition of the West at the present time. '80. Rev. Prof. L. B. Wolf, of Guntur, In-dia, has a book in press entitled, "After Fifty Years," or a history of Foreign Missions in the General Synod. '80. The work of Rev. C. W. Heisler, of Denver, Col., at the late meeting of the Rock River Chatauqua, is very highly spoken of by the press of Sterling, 111. '81. Rev. J. W. Byers, Ph. D., D. D., of Nevada, Ohio, has been appointed one of the Board of School Examiners of Wyandot county, Ohio. '82. The session of Mount Amoena Semi-nary, Mt. Pleasant, N. C., opened on Septem-ber 10th with a large and flattering attendance of young ladies, and others have entered this week. Rev. Prof. C. L. T. Fisher is still at the head of the institution. '82. Rev. A. R. Steck, pastor of St. James Lutheran church of Gettysburg, spent his vacation at Stewartsville, N. J. '83. At a recent meeting of the Allegheny Synod Rev. W. W. Austadt was elected as a delegate to the General Synod and also direc-tor of the Seminary. '83. Rev. Prof. H. G. Buehler and wife, of Lakeville, Conn., have returned from their European trip. '83. Rev. P. Livingston has entered upon the seventh vear of his pastorate in St. Mark's York, Pa. '84, Rev. F. L. Bergstresser was elected a director of the Seminary to serve an unex-pired term of one year. '85. Rev. H. M. Heilmau, of Bethany Luth-eran church, Altoona, Pa., spent a portion of his vacation at Cape May, New Jersey. '86. The corner-stone of Whitemarsh Evan-gelical Lutheran church, near Fort Washing-ton, was laid on Sept. 27, in the presence of a large number of people. The exercises were 91 THE COLLEGE MERCURY. in charge of the pastor, Rev. J. Eugene Diet-terich. He was assisted by Rev. U. S. G. Rupp, '90. '86. M. G. Motter was recently elected as-sistant Prof, of Anatomy in the Biological de-partment of Georgetown University. '87. A very good photograph of Rev. H. C. Alleman, pastor of Trinity Lutheran church, Chambersburg, Pa., appeared in the Valley Spirit, of that city, recently. '88. F. E. Metzger, professor of Ancient Languages in Lutherville College, Md., and Miss Martha Thomas, Eckhart Mines, Md., were married at Frostburg, Md., on Septem-ber 10th. '88. Rev. D. Frank Garland, pastor of the Church of the Reformation, Baltimore, Md., has tendered his resignation in order to accept a call to Taneytown, Md. He will begin at the latter place in October. '88. Rev. Luther S. Black, of the College church, Gettysburg, Pa., goes to Johnstown, N. Y., October 1st. '88. Rev. S. D. Daugherty, of Sharpsburg, has accepted a call to Grace Lutheran church, Altoona, Pa. '89. Morris W. Croll has gone to Cleve-land, Ohio, to resume his duties as teacher of English in the University School where he taught last year. '89. Prof. Ira Tipton has accepted a pro-fessorship in the Hill School, of Pottstown, a private school that prepares students for Yale College. We are informed that his duties will be to teach Latin and English. '89. Burgess R. E. Wible delivered the ad-dress of welcome to the Annual State Conven-tion of the Jr. O. U. A. M., which was held in the M. E. church of Gettysburg. '91. Mr. Schmucker Duncan has returned to Yale College to take up some special studies. '91. R N. Hartman, Ph. D., has charge of the Quant. Chem. Lab. of Tufts College, and will do investigation work under Prof. Arthur Michael. He expects to enter a German uni-versity next year. '91. Rev. C. L. Ritter was one of the speak-ers at the large gathering near Middletown, Md., on August 29th. '92. Rev. George Beiswanger, of Calvary Lutheran church, Baltimore, Md., has issued a neat card of topics of his sermons for the next 6 weeks. He will by special request preach a series of sermons on "What is Mar-riage?" "Is it a failure?" "Whom to Marry," "When to Marry," "How to Marry." '92. The newly erected church at Saddlers, near Shrewbury, York county, Pa., Rev. H. E. Berkey, pastor, is to be dedicated on the first Sunday in November. The church is a union one. Rev. H. H. Weber, of York, Pa., is to preach one of the sermons in German and raise the amount of money necessary to dedi-cate free of debt. '93. Virgil R. Saylor has been elected prin-cipal of the Salisbury schools at Elklick, Pa. '93. Rev. John C. Bowers, of Jefferson, Md., has accepted the call to St. Mark'sLuth-eran church, Washington, D. C. '93. Rev. A. A. Kelly, pastor of the Luth-eran church near Mechauicsburg, and Miss Mary C. Bushman, of this place, were married at the home of the bride's parents on Balti-more St., on Wednesday, Sept. 9. The Rev. A. R. Steck, pastor of St. James Lutheran church, of this place, assisted by Rev. W. C. Wire, pastor of Lutheran church, of Littles-town,, performed the ceremony. '93. Rev. G. W. Enders, Jr., was installed as pastor of the Lutheran congregation at Argusville, N. Y., on Sunday, Aug. 18. Dr. G. W. Enders, of York, Pa., and Rev. A. S. Hardy, of Seward, N. Y., officiated. '93. W. H. Deardorff, M. D., who gradu-ated from Jefferson Medical College in June, has been elected resident physician at the the Methodist Hospital of Philadelphia. '93. Rev. E. E. Parson was ordained to the ministry by the Allegheny Synod at its recent meeting in Altoona, Pa. '94. H. A. Allison has accepted a professor-ship in Susquehanna.University. '94. Charles Piper has opened a gent's fur-nishing store in Tyrone, Pa. '94. C. F. Kloss will take a post graduate course in Philosophy at Yale. '94. Frank E. Fickinger, Principal of the Chambersburg, Pa., schools, was here for a few days looking up his old friends. '93. Fred. H. Bloomhardt spent a few days with the boys in college before returning to the University to resume his studies. THE COLLEGE MERCURY. 92 '94. Elmer E. Stahl has been elected prin-cipal of the Glenville Academy. '94. Clyde B. Stover is Dr. Breidenbaugh's efficient assistant in Chemistry. '94. We are grieved to hear of the sad death of Samuel B. Sorrick. '95. John H. Diehl and Robert L. Meiseu-helder have entered the Junior class of the Seminary. '95. Rev. L. H. Waring was ordained to the ministry by the Allegheny Synod at its re-cent meeting. '96. D. E. Rice is an assistant professor in the Harrisburg High School. '96. G. O. Ritter has gone to Selinsgrove to enter the Theological Department of the Susquehanna University. '96. A. C. Carry has entered Mt. Airy Sem-inary, Philadelphia. '96. The following have entered the Junior class of the Seminary : Fred. J. Baum, W. G. Brubaker, I. O. S. Moser, Charles O. Shaar, H. D. Shimer, W. C. Spayde, G. Z. Stup, J. O. Yoder. '96. L. P- Eisenhart is tutor in mathematics in the Preparatory Department. '96. Mr. Norman Heindel has returned to •New York city to resume his studies in the law department of Columbia University. He remarked before leaving that he would be home to cast his first vote for McKinley at the coming election. TOWN AND SEWIINARY NOTES. S. J. MILLER, Editor. The work on the new High School building is being pushed rapidly. It will be known as the Meade High School and proves to be both attractive and convenient. The St. James Lutheran church has been beautified with a coat of paint, the brick work red, the wood work olive. The Rev. L. S. Black left for his new field of work at Johnstown, N. Y., on the 10th of September. Rev. H. A. Alleman, of Chambersburg, filled the pulpit of Christ Lutheran church, both morning and evening, on Sept. 13th. The game of base-ball which was played on the college athletic grounds, Saturday, Sept. 12th, by the Gettysburg and Hanover teams, resulted in a score of 13 to 5 in favor of the former. The Gettysburg team has the reputa-tion of winning every game played this season. Rev. A. R. Steck, of St. James Lutheran church, preached his second anniversary ser-mon on Sept. 13th. About 40 uniformed firemen, accompanied by the G. A. Band, attended the centennial celebration of the Columbia Fire Company on Sept. 23, 24 and 25. The veteran Bucktails of the 150th Penn-sylvania Regiment held their Biennial reunion at this place on the 24th and 25th inst. They held a business session for the purpose of elect-ing officers, at which time it was decided that they hold their next Biennial meeting here, and also that an effort be made to have a bri-gade instead of a regimental reunion. It was in this regiment that the memorable John Burns fought and saw hard service, all the regimental officers being wounded in the fight. The 37th Annual State Session of the Jr. O. U. A. M., which met here recently, was at-tended by over six hundred delegates. The principal contest of the session was for the office of State Vice-Counselor. The successful candidate was Dr. M. P. Dickeson, of Rock-dale. The following official program was ren-dered : Tuesday afternoon—Parade. evening—Illustrated lecture on Cemetery Hill. Wednesdajr evening—Memorial Services. Thursday evening—Band Concert. From now on the electric cars will run only on special occasions. The seventy-second annual convention of the West Pennsylvania Synod convenes Wed-nesday evening, Oct. 14, in the St. James Lutheran church, this place. The veterans of the Sixth Pennsylvania Cavalry, (Rush Lancers) and their friends, arrived here on the 26th, making their ninth annual pilgrimmage to this historical place. As usual, they held a camp-fire in the evening which proved very interesting. Their tour included Gettysburg, Baltimore and Washington. Capt. Long acted as their guide while here. Teachers' County Institute, which will be held in Gettysburg from Nov. 23rd to 27th, 93 THE COLLEGE MERCURY. promises to be a grand success. Prof. Thoman has made arrangements for the following en-tertainments: Monday evening, Dr Y. M. Philip, of Penn'a. Tuesday "' Col. Geo. W. Bain, of Kentucky. Wednesday " Hon. H. W. J. Ham, of Georgia. Thursday " Hon. M. W. Howard, of Alahama. Friday " The Torbet Concert Company. SEMINARY. Seminary opened Sept. 13th, with about its usual attendance. The class which entered thisjyear numbers nineteen. The dormitory was damaged slightly by the recent storm. The trees along the path from the town to the Seminary were twisted around considerably, some having their limbs broken, others being uprooted. Rev. E. J. Wolf, D. D., preached the ser-mon at the corner-stone laying for the new Lutheran church at Spry, York county, on Sept. 6th. Rev. John C. Bowers, of Jefferson, Md., has accepted the call of St. Mark's Lutheran church, in Washington, D. C. Rev. Bowers graduated from the Gettysburg Theological Seminary in the class of '96. On the 27th of September, Rev. J. E. Hein-dle preached at York Haven. Rev. Dr. Richards assisted Rev. A. R. Steck in the administering of the Holy Communion in the St. James Lutheran church, Sept. 27th. FRATERNITY NOTES. PHI KAPPA PSI. Our institution was recently honored by a visit from two loyal Phi Psis, the Governor and the Attorney-General of Maryland, Lowudes, '64, Pa. B, and Clabaugh, '77, Pa. E. C. S. Duncau, '82, was elected President of the Alumni Association last commencement. H. P. Sadtler, '88, of Baltimore, paid us a flying visit a few days since. We were delight-ed to have him with us. We had the pleasure of having with us for a few days at the beginning of the term, W. F. Lutz, '94; A. C. Carty, '96; W. R. Reitzell,'96. W. F. Lutz, '94, is engaged in journalistic work in Bedford. H. M. Witman, '63, is now in attendance at Yale Divinity school. A. C. Carty is now enrolled in the Lutheran Seminary at Mt. Airy. W. R. Reitzell, '96, is studying law in Hagerstown. White, '97 and Lark, '98, are members of the newly organized Musical Clubs. George D. Weaver was initiated June 13. PHI GAMMA DELTA. Bros. J. A. Singmaster, '73, and E. G. Mil-ler, '85, were present at the opening of college. Bro. D. F. Garland has moved to Taney-town, where he has taken charge of the Trin-ity Lutheran church. Bro. H. C. Alleman, '86, preached in the College church on the 13th ult. Bro. F. H. Knuble, '93, returned from Ger-many on the 5th, ult., and recently spent a few days with us. Bros. DeYoe, '85; Blint, '89, and Fickinger, '94, paid us flying visits last month. Bros. Baum, '96, and Shaar, '96, have re-turned to the Seminary, and Bro. Rice, '96, is teaching at Harrisburg High School. Bro. Lichtner, of Ohio Wesleyan, was in town during the Jr. O. U. A. M. Convention. Bro. Fite, '98, and Stiefel, 1900, played on the foot ball team at State College and U. P. Bro. W111, J. Miller, Jr., was initiated the 13th, ult. . • SIGMA CHI. Dale, Lemont, Pa.; Loudon, Altoona, Pa.; Rosensteel, Johnstown, Pa., were initiated Sept. 5th. Fredericks and Monroe, of Lock Haven, Pa., were initiated on the 12th ult. We have had pleasant visits from the follow-ing Brothers: Shipman, '74; McKee, '88; Fox, '89; Fisher, Alpha Kappa, '94; Hays, Omicioh, '94; Deatrich, '94; Loudon, '96; Heindel, '96; Bixler, W. H., '98; Bixler, A. M., '99- Loudon intends entering the Medical De-partment U. of P. Heindel will continue his course in law at Columbia University. THE COLLEGE MERCURY. 94 Dale, Lawyer and London represent us on the foot-ball team. Hersh, '91, has elegant prospects of being the next District Attorney of Adams county. PHI DELTA THETA. C. S. Smith was initiated Sept. 5th. C. W. Leitzell, '94, spent the summer in Gettysburg. B. R. Lantz, '94, supplied the charge at Kittinger, Pa., during the summer. L. S. Black, '88, has resigned as pastor of Christ Lutheran church and accepted a call to Johnstown, N. Y. We wish him success in his new field. C. W Ziegler, '96, spent his vacation in Gettysburg. J. W. Ott and J. E. Meisenhelder accom-panied the foot ball team to State College on the 26th of September. ALPHA TAU OMEGO. W. H. Menges, '96, was with us during the opening days of this term. A. R. Warner, '96, paid the Chapter a short visit recently. W. O. Nicklas, '94, has been admitted to the practice of law at Chambersburg, Pa. E. S. Stalnaker, 1900, was initiated into the Fraternity Monday night Sept. 14th. J. P. Michler, '97, will enter the law depart-ment of the Washington & Lee University. LITERARY SOCIETIES. JOHN W. OTT, Editor. PHILO. The first of the series of popular "Author's Evenings," was given on Sept. 18. The sub-ject was Shakespeare. Our thanks are due Miss Wisotzki and the Misses Keith, for their assistance at the piano, which added greatly to the evening's program. Miss Leeds, of Washington, D. C, and Master Mark Eckert have also played for us. We were glad to have with us our old friend Bloomhardt, '94. Every new man, and some of the old ones, too, should have heard his speech on the benefits derived from literary society work. New members thus far initiated are Spayd, '99, Ney, McNair, Heilmau and Deitrick, 1900. Others have been elected. The officers now serving are: Armstrong, President. Smith, R. L-, Vice President. Fite, Treasurer. Tilp, Librarian. Miss Sieber, Critic. Kitzrneyer, Cor. Secretary. DeYoe, Rec. Secretary. The next special program will be rendered Sept. 23rd. PHRENA. Phrena Society began her year's work on September 4th with the prospect of an unus-ually prosperous year before her. A large number of the Freshman class are already members, having been initiated while in Prep. In addition to these Weigle and Hurst ot the Freshman class, and Bowers of the Prepara-tory, have been elected to membership. Sloop, '99, and Weigle, 1900, were initiated on September 25. The reading-room was put in working order at once. The new men are welcome to its privileges at all hours. Edward W. Meisenhelder, '98, is Editor-in- Chief of the class annual which is to be pub-lished by his class. Phrena holds the editorship of the MERCURY for this year. On October 9, the following special program will be rendered in her hall. The program will begin at eight o'clock. All are cordially invited. The program of the evening's enter-tainment is as follows : SUBJECT :-HARRIET BEKCHER STOWE. Music—Piano Duet, Misses Kieth Declamation—Longfellow's—"The Slave's Dream," - Lauffer Essay—Biographical Sketch, - - - - , - - Wolf Music—Plantation Melodies. Declamation—Longfellow's—"Quadroon Girl," - Fleck Declamation—Whittier's—"A Virginia Slave-mother's Fare-well to Her Daughter," - - E. W. Meisenhelder Music—Violin Solo, Manges Essay—The Story of Uncle Tom's Cabin, . Woods Declamation—Selection from Uncle Tom's Cabin. - Carney Oration—The Effect of Uncle Tom's Cabin, - - Duck Music—Piano Duet, - - Misses Keith Essay—Mrs. Stowe's Other Works, - - - Stockslager Oration—Harriet Beecher Stowe, - Bikle, Sr. Music—Plantation Melody. The following men hold the chief offices at present: Pres., Duck, '97; Vice Pres., E. W. Meisenhelder, '98; Sec'y, Hickman; Treas., J. E. Meisenhelder, '97; Critics, Bikle, Sr., '97; Bikle, Jr., '99; Woods, '98; Stockslager, '97. Want of space forbids the names of the minor officers. 95 THE COEEEGE MERCURY. ATHLETICS. CHAUI.ES T. I,ARK, Editor. What a bright outlook for the athletics of our institution ! The large crowd of new students contains many athletes of no mean ability. Matters look decidedly encouraging. The present interest in foot-ball is unparalleled in the history of our institution. Our coach, Mr. Best, ex-Eehigb, is exerting himself to the utmost to bring our team up to a high standard-of excellence and his efforts are being rewarded. Of the men who com-posed our last season's team, but five returned to college this fall. It is on this account that the work of developing a good team is a very difficult task, as the men with whom Mr. Best has to deal, are almost all inexperienced play-ers; however, the improvement of the team since it is under his hands, is very marked. Among the contestants for the team who are training hard, are the following : '97—Man-ges, Ott, Schriver, Sheely, Wolf, Smith; '98— Nicholas, Tholan, Krafft, Briner, Kephardt, Fite, Kuendig; '99-Roehner, Herman,Spa3'de, Brumbaugh, Smith, J. M., Smith, C. H., Doty, Cumbler, Trimble; 1900—Young, Good, Steifel, Wisotzki, Koppenhaver, Dale Brandt, Eberly, Williams; 1901—Hagerman, Burns, Kohler, Eoudon. The opening game of the season was played at State College. This institution has one of the heaviest and strongest teams in the State. Our men played against opponents averaging 15 pounds heavier than they were. Had it not been for the fact that we are not in the habit of canceling games, this one would have been declared off on account of the poor phys-ical condition of our men. For the above rea-sons and as this was our first game, the result caused no surprise. Gettysburg on several oc-casions had the ball dangerously near their op-ponents' goal line, making repeated gains but fumbling at critical moments. The playing of this game was of great value to our numer-ous unexperienced men. The result was : Gettysburg, o; State, 40. Captain Burns has been looking up material for our next season's Base Ball team and is much encouraged with the prospect. Among the valuable additions for the nine are: Dale, 1900; Hagerman, 1901; Hurst, 1900; Glad-felter, 1900; Carver, 1900; Stallnecker, 1900; Ney; 1900; Heilman, 1900, and our coming catcher, Deitrick, 1900. At a recent meeting of the Athletic Associa-tion, it was decided that hereafter all our Ath-letic teams be composed of strictly college men. At the same time the Association, recognizing the excellent services rendered by Armstrong, '97, as Manager of our last season's base ball team, re-elected him for the coming season. Lark, '98, was elected Assistant Manager. We would urge on all students who have not already done so, the necessity of their uniting themselves with the Athletic Association. The joining of this Association is not only your privilege but it is a duty which you owe to the Athletics of your institution. We are more than proud of the record made by our team on Sept. 30th, against the strong-est eleven in the country, that of the Univer-sity of Pennsylvania. It is very much to the credit of our men that their team could score but four touch downs in two twenty minute halves, three in the first and one in the second. Their star half-back, Morice, helped swell the score very materially by kicking two goals from the field in the second half. Dale and White did the best work on our part. Dale kicked very well and went around the end for 8 yards, while White went through tackle for 6 and gained 8 by circling the end. In all we gained, by carrying the ball, about 25 yards and captured it twice on downs. Their touch-down in the second half came near riot count-ing, as time was up while the man was run-ning with the ball. Our fellows well deserve the rousing recep-tion the}' received on their return home for, by playing the game they did, they added much to the athletic prestage of our institution. The men composing our opponents' team, such as Wharton, Woodruff, Morice, Dickson, etc., played their positions as they should be played. The line-up was as follows : GETTYSBURG. • POSITIONS. PENNSYLVANIA. Doty left-end Boyle Nicholas left-tackle Uffeuheimer Hagerman left-guard Woodruff Steifel centre Overfeild Koppenhaven right-guard Wharton Ott, Tholau right-tackle Farrar, McCracken Young right-end B. W. Dickson Lawyer quarter-back A. K. Dickson White left-half-back Gelbert Williams, Sheely right-half-back Morice Dale full-back Jackson Score—Pennsylvania, 32 ; Gettysburg, o. Touchdowns—Jack-sou, 3; Boyle, 1. Goals from field—Morice, 2. Substitutions— Tholan for Ott, Sheely for Williams Goodman for B. W. Dick-son, McCracken for' Farrar. Referee—George W. Brooke. Umpire—Dr. Charles H. Schroff. Linesman—Geo. W. Wood-ruff. Time of halves—Twenty minutes each. THE COLLEGE MERCURY. 96 The fact that no foot ball team can stand three hard games in one week, was very forci-bly presented to us on Oct. 3rd, when our boys were defeated by F. and M. to the tune of 24 to nothing. State College, U. of Pa., and F. and M., is decidedly too much of a program for one week. Our team was considerably broken up by the games with State and U. P., and played by no means in their usual form. "The game was noticeable for the small amount of kicking indulged in by either side and the gains were principally made through tackles and around the ends. For Gettysburg, White and Sheely played a star game, while Cessna, Hosterman and Eocher, made brilliant plays for F. and M." We expect to return the compliment on the 17th, at which time we meet F. and M. on the home grounds. Manager Wheeler has had some difficulty in arranging dates but has finally secured the fol-lowing fine schedule: Oct. 10—Open. Oct. 17—F. and M. at Gettysburg. Oct. 24—Ursinus at Gettysburg. Oct. 31—Swathmore at Harrisburg. Nov. 7—Open. Nov. 14—Lehigh at Bethlehem. Nov. 21—St. Johns at Gettysburg. Nov. 26—Dickinson at Carlisle. "BRE'R JOHNSON'S" SERENADE. "Oh, kum kiss me ma honey ! Kum kiss me ebery minit. Dat yaller gal acros' de way, Lor' massey ! she ain't in it. "Yo' am de darlin' of my heart, , Yo' am de one I'd die fo'! Rise quickly from yo' slumbers sweet An' luk out ob yo' windo'. "Here in de dark ob night I stan', Singin' like bluddy murder, But, honey, ef yo' don' lub me I can't go on no furder. "De coon sleeps in de hollo', De woodchuck 's in his hoi', Al' am quiet lik, an' peaceful, 'Cept my lub tormented sol'." WE follow the Wittenburger in coming out for silver; that is, the dollar you owe for sub-scription to the MERCURY. Foot Ball Supplies. EVERYTHING FOB THE PLAYER, Jackets, Shoes, Stockings, -Jerseys, Shin Guards, Etc. Spalding's Official Intercol- *$& legiate Foot Ball, W'-/;"-^. Officially adopted by the Intercollegiate Association. COMPLETE CATALOGUE FALL AND WINTER SPORTS FREE. A. Q. Spalding & Bros., NEW YORK. PHILADELPHIA. CHICAGO. L. D. HjlLLER, 19 Main St., GETTYSBURG, Q-roosT, Qonfectione? and ffiruitsrsr. Ice Cream and Oysters in season. 4fc A 1\ i\ . Send us your ad- %i* "1 Jl I low NUPO dress and we X eiHPBNfiOSB MYBfiSjfc-- WATOHMAKEE AND rlEWELER, Gettysburg Souvenir Spoons, College Souvenir Spoons, No. io Baltimore Street, GETTYSBURG, PENN'A. J. A. TAWNEY Is ready to furnish clubs and boarding houses BREAD, ROLLS, &0., at short notice and reasonable rates. Cor.Washington and Middle Sts., Gettysburg. W^aHPIllHowwiS DEALERS IN Fresh Beef, Veal, Lamb, Pork, Pudding, Sausage, HAMS, LARD, &c-. GETTYSBURG, IMIM'A. JOHN L. SEEsiDS. NEW CIGAR STORE Next door io W. M. 'Depot, Gettysburg, 0 TO^ ^ ♦•HOTEL GETTYSBURG* -^BAfiBBfi SHOP.K-Centre Square. _B. M. SEFTON. 2fou will find a full line of Zrure *Drugs 6c J'ine Stationery Sreopte'a 7) rug otore. ^Proscriptions a Opocialty. cL Lj^lurqpGP, ZPhotographerj No. 2g Baltimore St., 1 GETTYSBURG SPECIAL ATTENTION PAID TO ollege £ffl ffiine QolUotion of. BATTLEFIELD VIEWS .tdU^>a'2s on hand. MAIL ORDERS RECEIVE PROMPT ATTENTION. (pStfc^ §£%jSj£^t --A-3>T:D— Hlliott & HOUSOP. N. 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Location, on BATTLEFIELD of Gettysburg; most pleasant and healthy. PREPARATORY DEPARTMENT, in separate buildings, for boys and young men preparing for business or college, under special care of the principal and three assistants, residing with students in the building. For full particulars, apply for catalogue to HARVEY W. MCKNIGHT, D. D., LL. D.,PRES'T., PeiiinsyUvfanSa QoHtege,, ©©ttysfoiwg, Pa»

Issue 69.3 of the Review for Religious, 2010. ; ANew Chal!en~e Models of Spi~rituali, ty Liv, ing Religious Li£e ' Foliow~ing Christ QUARTERLY 69.3 2010 Review for Religious fosters dialogue with God, dialogue with ourselves, and dialogue with one another about the holiness we try to live according to charisms of Catholic religious life. As Pope' Paul Vl said, our way of being church is today the way of dialogue. Review for Religious (ISSN 0034-639X) is published quarterly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393 Telephone: 314-633-4610 ¯ Fax: 314-633-4611 E-Maih reviewrfr@gmail.com ¯Web site: www.reviewforreligious.org Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393 POSTMASTER Send address changes to Review for Religious ¯ P.O. Box 6070 ° Duluth, MN 55806. Periodical postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©2010 Review for Religious Permission is herewith granted to copy any material (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal use, or for the personal or internal use of specific library clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission must bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribution, advertising, institutional promotion, or for the creation of new collective works or anthologies. Such permission will only be considered on written application to the Editor, Review for Religious. ~ gournalof Ca~ho~c ~piri~ua~y rel Editor Associate Editor Scripture Scope Editorial Staff Advisory Board David L. Fleming SJ Philip C. Fischer SJ Eugene Hensell OSB Mary Ann Foppe Tracy Gramm Judy Sharp Paul Coutinho SJ Martin Erspamer OSB' Margaret Guider OSF Kathleen Hughes RSCJ Louis and Angela Menard Bishop Terry Steib SVD QUARTERLY 69.3 2010 contents prisms 228 Prisms 230 238 a new challenge ~ Koinonia and the Church in the Digital Age Daniel P. Horan OFM reflects on the role technology currently plays in both supporting and challenging Christians in their fellowship (koinonia) as church. Personal Reflection / Group Discussion Beyond Frontiers, Deep and High, Hear and Far Hedwig Lewis SJ probes the inclusive meaning and reach of frontiers for spiritual enhancement and effective ministry. The term frontiers, contained in Decree Three of the 35th General Congregation of the Society of Jesus has gained popularity among many religious. 226] 255 268 models of spirituality ~ Elizabeth Seton's Spirituality of the Cross Judith Metz SC explores a central element of St. Elizabeth Seton's spirituality: her realization of the importance of losing her life for the sake of living in closer union with Christ. A Rare Humility and a Future-Facing Myth Avis Clendenen finds in an aging sister's simple tale a vision of the humility that our dangerously narcissistic culture seriously needs. Review for Religious 281 297 living religious life Religious Life as an Acceptable Sacrifice Robert Nogosek CSC proposes that in order for religious life to be authentic discipleship it demands of us an ongoing reevaluation of what is required to be a living sacrifice, holy and pleasing to God. Coping with the Genuinely Difficult Religious Jeffrey Mickler SSP brings together some observations and practical suggestions on how to deal with problematic religious. 3O9 316 following Christ The Liturgical Year: History or Mystery? John M. Samaha SM examines the movement of the liturgical year in order that we might enter more fully into this time of grace. Personal Reflection / Group Discussion Discipleship and Clinging to God Damian C. Ilodigwe writes on how letting go opens us to true discipleship, and we are invited to detach ourselves from wayward affections in order to attach ourselves to God. departments 324 Scripture Scope: Reading and Understanding the Prophets 328 Book Review 227 69.3 2010 prisms 228 In the middle months of a secular calendar year, we find ourselves in what is identified as "ordinary time" in the church's liturgical year. As we likely have been told many times, the liturgical "ordinary time" refers to a way of counting (the Latin word ordo meaning "an ordering") the Sundays from one to thirty-four. These are the Sundays that are outside of the special seasons of Advent and Christmas, Lent and Easter. Yet for us Christians, there is a kind of lovely paradox in living within what we call the "liturgical season of ordinary time." While in many ways it may seem that all time is ordi-nary (since time is always countable), in other ways we can view all time as rather extraordi-nary. The ordinariness of time is caught up in our usual round of family or community life, of work and recreation, of the accustomed interaction of friends, neighbors, and fellow-workers. Some people try to break out of the day-to-day routine by deliberately scheduling in a special time for a dinner out, a day-trip to an unfamiliar town, or a different recreational activity such as biking or bowling. Review for Religious A number of people find each day an adventure and cannot imagine that there are some who would call life ordinary. These people find a newness in the chang-ing weather of this day, in the surprising interactions with their own children or friends, and even in the mes-sages of the mail, the internet, and the iphone. They have retained a certain childlikeness that retains a won-der,. about life in all its forms. For them life is not so much ordinal, that is, "countable," as it is caught up in "moments" that have no countable passage. For exam-ple, moments of insight and moments of being inflamed by love--spiritually identified as consolations--are truly beyond the countable. We Christians are blessed and graced to recognize these kinds of "moments" in prayer during which we feel caught up outside of time in our relationship with God. Surely it does not happen all the time; in fact, the "ordinary" is our "slugging away" at our prayer time. We can also know these moments when we are engaged in our various times of joy, happiness, and love. The wonder of it all is that these moments for us--those who are caught in finding life ordinary and those who are gifted to live in wonder--are actually moments that happen in the ordinary course of our daily living. Perhaps that is why it is important for us to enter fully into the paradox of our church's liturgical season of ordinary rime. There i~ the reality of the ordinary and there is also the reality of the moment. The church's liturgical year reminds us that God is always present to us both in the ordinary and in the moment. We need only to pray each day of our liturgical year to be gr.aced with the gratitude that finds God in all times and places. David L. Fleming sJ 69.3 2010 a new DANIEL P. HORAN challenge 2301 Koinonia and the Church in the Digital Age If Jesus had been born in 1980 and began his public ministry in 2010, would he have "friended" the twelve apostles on Facebook instead of visiting the Sea of Galilee? While this question might at first seem comical, it reflects concern about how the church as the Christian community relates to the world in which it exists today. The world is very different from the world of Jesus' ministry. The way many people experience interpersonal communication, develop and maintain relation-ships, and share information is strikingly dif-ferent from the ways of previous generations. In an era marked by advances in technology, communication, and virtual space, we must be attentive to how much our church community is being influenced or shaped by its new envi-ronment. To understand some of these matters Daniel P. Horan .OFM has written on Franciscan the-ology, philosophy, and spirituality. He writes from Holy Name College; 1650 Saint Camillus Drive; Silver Spring, Maryland 20903. Review for Religious in what we may call the "digital age," we must look first at what unites us in faith and then at how our changing world affects that unity. What Is Koinonia? Early in the Acts of the Apostles, we are told that members of the nascent Christian community "devoted thems'elves to the apostles' teaching and fellowship (koinonia), to the breaking of bread and the prayers" (Ac 2:42). In Greek, koinonia was one of the marks of Christian identity, but what does it mean? It literally means "communal-ness" (community, communion, "in common") and thus fellowship. In the Christian con-text, however, this is more than club mem . bership or casual social connections. The New Testament scholar Luke Timothy Johnson sug-gests that this under-standing of koinonia includes our unity in Christ, which explains how the Christian com-munity was able to maintain unity amid the ~hallenges it faced in the first centuries. In a 1999 lecture at St. Louis University, Johnson offered four aspects of this Christian fellow-ship: fellowship among persons, in writing, in material resources, and in convictions.1 Even in diverse cultures, regions, and languages, Christianity was unified through these four aspects of koinonia. The fellowship among persons is seen in the way net-works of New Testament figures, including the apostles The fellowship in writing is most clearly seen in the way .that. early Christian texts,. were shared among the early believers~ [231 69.3 2010 Horan ¯ Koinonia and the Cburcb in the Digital Age and their successors, helped to unify the various com-munities of believers. Johnson believes that these per-sonal connections helped to maintain coherence in the early Christian movement. The fellowship in writing is most clearly seen in the way that early Christian texts, which would later be canonized as Scripture, were shared among the early believers in different locations. The exchange of these compositions, sometimes letters and sometimes longer narratives, concretized the common experience of the life and ministry of Jesus Christ. The communal reflec-tion on these compositions proved to be an important means of developing koinonia. The fellowship in material resources united the first Christians in a seemingly calculable way that was under-stood more deeply as symbolizing a spiritual connec-tion with other believers. We see in both the Acts of the Apostles and in the Letters of Paul references to offerings for the benefit of the local community ("no one claimed private ownership of any possessions, but everything they owned was held in common," Ac 4:32), and the greater Christian community spread throughout the land ("conc+rning the collection for the saints., on the first day of every week, each of you is to put aside and save whatever extra you earn," 1 Co 16:1-2). Sharing financial resources represented spiritual koinonia. The last form of fellowship is that in convictions. Johnson notes that in the New Testament we see con-flicts arising over interpretations of some mat(ers, but that some convictions are never contested. Three of these are monotheism (identifying the one God as the God of the Torah), knowledge that Jesus was human and died, and belief that Jesus was now living with God and would share in God's triumph in the future. Review for Religious All four forms of koinonia that Johnson highlights contribute to the unity amid diversity in the early.church. We see that they have continued to unite the church. The Possibility of Digita! Koinonia With the understanding that this fourfold koinonia continues even today, we can now look at how it relates to us in our technologically advanced and technologically permeated world. It seems there is nothing that does not have a digital or virtual counterpart: Much of today's communication takes place on the Internet in such sites as Facebook and MySpace. Interacting in a completely digital environment where simple laws of nature, com-mon social mores, and geographical limits are no longer applicable is becoming more common through programs like SecondLife. These new forms of communication and social interaction allow the users to create, modify, and experiment with their identities in unprecedented ways. These new "identities" can participate in what are often called "online communities." Is it possible then to express koinonia in a digital format, to have "church" or a community of believers come together in an authentic way online? It would seem at first glance to be a possibility. The clearest congruency between koinonia and the digital age is likely found within the context 6f the fel-lowship among persons. The Second Vatican Council's Dogmatic Constitution on the Church, Lumen gen-tium, says: "All of the faithful, scattered though they be throughout the. world, are in communion with each other in the Holy Spirit" (LG §13).2 Earlier in Lumen gentium we are told that the church "transcends all limits of time and confines of race [and is] destined to extend to all regions of the earth" (LG §9). Transcending the 69.3 2010 Horan ¯ Koinonia and the Church in the Digital Age boundaries of temporality and human differences sug-gests that connecting and communicating with others through digital media and the Internet is indeed a con-temporary manifestation of fellowship among persons. Additionally, the "blog" (short for "weblog") and other digital media make written compositions and reflections on normative religious texts more read-ily available. Even in graduate theological schools, the ubiquity of technologies such as BlackBoard or WebCT has reshaped the way students of Scripture and theology read about, reflect on, and share their faith. It would seem that Christians are no longer limited to parish Bible study, adult catechesis, or other forms of faith-sharing face to face. Instead, thecommunica(ion of biblical and theological reflection now transcends the previous spatial and temporal boundaries. You can read about, reflect on, and share your faith at any time and from nearly any place. The fellowship in material resources in contempo-rary Christian communities occurs largely by way of the Internet. Technology enables the faithful to share their material resources directly or indirecdy with other communities at the click of a computer mouse. When natural disaster, crime, or war affects the people of God on any continent or at any time, the Internet has allowed Christians to assist others instantaneously. This has been the case in recent years with aid to victims of the Indian Ocean tsunami of 2004 and victims of hur-ricane Katrina in New Orleans in 2005. The sharing of material resources in these instances also represents the spiritual unity of the people of God, spread around the world though they are. The final dimension of koinonia that Johnson has highlighted for us, fellowship in convictions, can also be for Reli#ous seen in the new technologies of the digital age. From the beginning of the Internet, digital "communities" formed to share ideas and information. Early on, this occurred in what were called "chat rooms" and "message boards," where one could connect with others and contribute to a continuing conversation about a particular subject. Today the successors to those early formats might be Facebook "groups" and personal blogs. Centered on commonly held beliefs and convictions, these digital "spaces" allow people to connect with others without regard to temporal or geographic boundaries. Given the apparent compatibility of Luke Johnson's fourfold definition of koinonia with the technological advances of our digital age, it seems we could advocate a form of "digital koinonia." There remains, however, a piece of the puzzle that is not accounted for in this digital koinonia. The church is not united in this form of fellowship alone, but is also a Eucharistic community. From Facebook to Eucharist However great the possibilities for increasing koi-nonia among the Christian faithful, we must recall the passage from Acts cited above wherein the community was also devoted to the breaking of the bread. Cardinal Walter Kasper, in his book That They May All Be One,3 reminds us that the church is not simply an organization or club in which we have become some sort of mem-ber, and that we are brought into participation in the mystery of Christ as a part of Christ's Body through the sacrament of baptism. The participation--the set of relationships we enter through baptism and maintain through koinonia--comes to what Kasper calls "the summit," namely, participation in the Eucharist, a theme from Sacrosanctum concilium, 69.3 2010 Horan ¯ Koinonia and the Church in the Digital Age the council's Constitution on the Sacred Liturgy. In this light we can understand Christian koinonia as being both a communal or material unity and a sacramental unity. Kasper is in line with Johnson's fourfold koinonia, but reminds us that this koinonia is inherently sacramental, rooted in our shared baptism and Eucharist. Understanding koinonia as being fundamentally sac-ramental while also communal, we see two sets of rela-tionship in the church's koinonia, The first one Kasper calls the horizontal dimension of koinonia. It is what we have seen in Johnson's fourfold framework: fellow- - ship among persons, . , ~ in writing, in material resources, and in con-viction. The second set Kasper describes as the vertical dimension: the explicitly sacramental fellowship of believers, who in baptism are united to Christ and thus brought into the life of the Trinity. This dimension, the vertical or sac-ramental, cannot be replicated on Facebook, MySpace, SecondLife, or any other technological medium. People cannot have their SecondLife avatar baptized online and cannot participate in the celebration of the Eucharist online either. In light of the ideas of'Luke Timothy Johnson and Cardinal Walter Kasper and in line with the vision of the Second Vatican Council, the church in this digital age of ours is clearly aided in living its koinonia, but not, of course, in the matter of baptism and the Eucharist, with their water, bread, and wine. The horizontal dimension We can understand Christian koinonia as being both a communal or material unity and a sacramental unity,° 236 Review for Religious of koinonia could very likely benefit from more engage-ment with online technologies that transcend some of the usual limits of place and time. At the same time, there is a need to move beyond this digital koinonia to fully include the sacramental and vertical dimension in the celebration of baptism and Eucharist. Had Jesus "friended" the Apostles on Facebook, he would have veryqikely sent an "e-vite" to each one for an in-person gathering shortly thereafter. Notes ~ Luke Timothy Johnson, "Koinonia: Diversity and Unity in Early Christianity," Theology Digest 46 (1999): 303-313. 2 All references to conciliar documents are to Vatican Council II, ed. Austin Flannery OP (New York: Costello Publishing, 1992). 3 Walter Kasper, That They May All Be One: The Call To Unity Today (New York: Continuum, 2004). Questions for Personal Reflection and Group Study 1. In what ways do you experience koinonia in today's church? 2. How do you see technology impacting the way we live out our call to Christian discipleship? Are there other positive or negative dimensions associated with this reality? 3. What are the ways we might better use technology to support authentic communion within the Christian community today? 23.7 69.3 2010 HEDWIG LEWIS Beyond Frontiers, Deep and High, Near and Far 23,8 ~reOvarle daStt intuotd oens.l yI nc o2m0m06u,n tihcaet es lmanega n"icnogo blu"t walasso said to be the most popular word of the year. It had acquired a new set of meanings and suggested a specific mindset. The word, however, did not affect Jesuits: they were warming up for a general congregation (GC35) to be held in early 2008. When it was finally in session, the delegates wanted to set the world on fire. A special decree (D2) defined the Jesuit as a "man on fire" at the frontiers of humanity. Decree Three (D3) is tided "Challenges to Our Mission Today: Sent to the Frontiers." "Frontiers" became the theme of several docu-ments and the new buzzword of the Jesuits. It is no longer just a romantic term, but has evoked enthusiasm and captured Jesuit imaginations. It has become popular also among other religious worldwide.~ Hedwig Lewis SJ writes again from St. Xavier's College; P.B. 4168; Ahmedabad 380 009; India. His website is http://joygift.tripod.com. Review for Religious Understanding Frontiers The word frontier has varied meanings: the edge of empires, a place for adventure and heroism, technologi-cal testing for new industries, conquest or rich cultural exchange. In Europe it refers simply to the boundaries between nations. The colonies the Europeans established in the rest of the world became, first of all, European societies and cultures on farther frontiers. In the United States the frontier, in history and popular culture, has meant the setting for adventure and prosperity, valor and villainy. The national character is seen as having been forged in the trials and triumphs of life on the frontier. The pioneer experience supposedly pf0duced the best traits of the American people--their tenacity, individualism, love of democracy, patriotism, inventive-ness, and much more. Many historians today question such views, but few would deny that "frontier," broadly understood, has had an influence not only in North America but in the rest of the world as well. The expansion of European peo-ples brought a variety of complicated changes to human society and to the physical world itself. The frontier was an unsetding force--socially, culturally, politically, and ecologically) No longer just a geographic term implying some restrictions, "frontier" is also used in referring intel-lectual aiad scientific advances and ideological visions. Today "ideas, information, merchandise, technology, and capital circulate freely; persons also circulate, though with many more restrictions. Frontiers have become porous, and in many cases they have disappeared. The world has become multireligious and multicultural. There is no longer a notion of Christendom with delim-ited frontiers beyond which lies mission territory.''3 69.3 2010 Lewis * Beyond Frontiers, Deep and High, Near and Far A New Concept of Frontier Decree Three of GC35 redefines frontier accord-ing to. the interpretation Pope Benedict xvI gave it in his allocution to GC35. It implies "geographical and spiritual ,places where others do not reach or find it dif-ficult to reach . The obstacles challenging those who announce the gospel are no longer seas and vast dis-tances; rather they are the boundar-ies of a superficial vision of God and of man, which place obstacles in the way of faith and human knowledge, faith and science, faith and the commitment to justice.''4 The new frontiers exist everywhere, and we are sent to the frontiers with the very concrete mission of open-ing up passes and of "building bridges" between those who live on pne side of the frontier and those who live on the other. What is more, we are asked to be our-selves "bridges in a fragmented world" (D3 17). The frontiers have to be recognized in their variety and diversity. "The frontier is everywhere--in cyber-space, in the inner space of retreats and counseling, in the depths of depression from infirmity, in the homes that have been broken by separation or misunderstand-ing, in the midst of the secularized globalized post, modern world, in old places that call for new ways of speaking God's word. It is anywhere and everywhere that the joy and peace of the Good News is still not felt. And we are asked to go there, and 'our mode of proceeding is to trace the footprints of God. know-ing that the Spirit of Christ is at work in all places Frontiers have to be recognized in their varietyand diversity: 240 Review for Religious and situations.' . . . We turn also to the 'frontier' of the earth, increasingly degraded and plundered. Here, with passion for environmental justice, we shall meet once again the Spirit of God seeking to liberate a suf-fering creation, which demands of us space to live and breathe" (D2 10&24).s On the spiritual front, particularly for Ignatian spiriZ tuality, "~e frontiers are in giving Spiritual Exercises to every kind of person. There are frontiers in constructing an I'gnatian spirituality that can energize political action and, a renewed evangelization of faithful Christians. And there are ~frontiers in places: Moscow, for instance, and the virtual place called the web. There are older fr.on-tiers too: each human hea~;t that has to decide to follow and serve Christ the ¯K' in"g6. Jesm" t s"pirituality, because it is holistic and inclusive, "sustains the Jesuit at individual and collective, personal and strg.ctural levels for collabo-ration and networking at all levels--provincial and uni-versal in an attitude of solidarity . Jesuits are invited to build a new future in Christ for a 'globalization in solidarity, a globalization without marginalization.'''7 Those who "really try to listen" to, the Spirit end up in strange, surprising places!''s Jesuit Frontiersmen ~ Since the-foundation of the Society of Jesus, Jesuits have considered themselves frontiersmen and pioneers in .the proclamation of the faith. Pope. Benedict alluded to this in his allocution: "In its history; the Society of Jesus has lived extraordinary experiences of proclama-tion and encounter between the gospel and world cul-tures- it suffices to think of Matteo Ricci in China, Roberto De Nobili in India, or the 'Reductions' in Latin America. And you are very rightly, proud of them. I feel 69.3 2010 Lewis ¯ Beyond Frontiers, Deep and High, Near and Far 242 it is my duty today to urge you to set out once again in the tracks of your predecessors with the same cour-age and intelligence, but also with an equally profound motivation of faith and enthusiasm to serve the Lord and his church." He was echoing the words of his predecessor Pope Paul vI, who spoke of ~'crossroads" and "the front line" when he addressed GC32 in 1975: "Wherev.er in the church, even in the most difficult and exposed fields, in the Erossroads of ideologies, in the social trenches, there has been or is confrontation between the burning exigencies of humanity and the perennial message of the gospel, there have been and are the Jesuits," The Jesuit historian John O'Malley, writing about "the first Jesuits," said that their ."ministries and how they went about them were quintessential to the Jesuits' self-definition" of being frontiersmen. In their minis-tries, Jesuits excluded no person or place in the world. They operated at the edges of life: they preached, taught catechism., proposed _n_ew liturgical practices, and sought to .help orphans, prostitutes, prisoners, and people in hospitals. They were simultaneously writing plays, teaching in universities~ and acting as theologians at the Council of Trent. Within seven years of their papal approval, they founded and operated schools.9 Today our mission is to, go with both spiritual vigor and intellectual rigor to the "new frontiers" where we learn again that our "Jesuit identity [and mission] are relational; they grow in and through our diversities of culture, nationalities, and languages, enriching and chal-lenging us" (D2 19).1° In keeping with their vocation, therefore, Jesuits are sent beyond all frontiers "to serve faith, promote jus-tice, and dialogue with cultures and religions. The basis Review for Religious for reconciliation is Luke 4:18-19, which announces the good news to the poor, the release of captives, the recovery of sight by the blind, and freedom for the oppressed. In proclaiming God's message of love and compassion, Jesus crosses over physical and socio-religious frontiers. In the same manner, Jesuits are invited to preach the kingdom to those living outside their physical and spiritual frontiers: tax col-lectors; prostitutes; sin-ners; refugees; displaced; trafficked; women; chil- ,To cr, gss frontlers demands a strongfaith, courage, ,open ness others, and a willingness to take risks. dren; minorities; outcasts; indigenous peoples; victims of communal, caste, and ethnic violence; and persons of all kinds who are marginalized and excluded.''~l The frontiers are difficult and often uncomfort-able places. They provide none of the security of one's home turf and often require excursions, into unfamiliar or even uncharted territory. To cross frontiers demands a strong faith, courage, openness to others, and a will-ingness to take risks. It requires the ability to adapt the message of Christ and his church to cultural, linguistic, and religious realities that work with altogether differ-ent categories and reference points, as modeled by some of the great Jesuit missionaries of the past.~2 '.'Going to the frontiers," Father Adolfo Nicolfis pointed out, "means study, research, entering into the life of the people, soli-darity, empathy, inculturation, and respect for others. Going to the whole world turns out to be more difficult than we had thought. We feel like children. Perhaps we have discovered the kingdom of God.''~3 69.3 2010 Lewis ¯ Beyond Frontiers, Deep and High, Near and Far Father Peter-Hans Kolvenbach, when asked to define "catholic" by Georgetown University trustees visiting Rome in May 2007, replied, "I have always understood 'catholic' to mean bringing the experience of those at the frontiers of the church's mission back to renew the center.''14 For the effectiveness of our mission, we need to carefully "discern" the frontiers. This demands "three important qualities: creativity, daring, and great humil-ity!" according to Father Nicolfis. "Every Jesuit work, be it in justice, spirituality, educati6n, or whatever, should ask the question, 'How are we at the frontiers?'''is That is what this article addresses. The full mean-ing and scope of "frontiers" will take much research and extensive reflection. This is, then, an introductory study from three perspectives: (1) interior frontiers, which involve (2) spiritual frontiers and (3) outreach frontiers. 244 Interior Frontiers Saints have implied that the spiritual life is the adven-ture of crossing interior psychological frontiers to reach the ever expanding horizons of the soulscape. Spiritual life always involves letting go so .that, unburdened by self-seeking, one can go forward in communion with the divine. This adventure entails a striving to compre-hend "the 'breadth, and length, and depth, and height" of Christ's love (Ep 3:18). In this regard, and with regard to the papal definition, frontiers envisage inscape and landscape--the personal and the social, the vertical, horizontal, and panoramic reaches within one's power with the help of divine grace. Frontiers can envision our environs, our neighborhood--its breadth and length-- and those living on the edge or at the fringes of our neighborhood or our society. Frontiers can include depth Revieva for Religious and height, interior knowledge that grows and expands to vision and ideals, to community and commitment. As religious men and women, committed to this journey of the soul, we are called to be "bridge-builders" on all fronts. To be effective in this mission of bridging, we have to grow unceasingly in our familiarity with the "territories" at both ends, the spiritual and the worldly. "The church is in urgent need of people of solid and deep faith, of a serious culture and a genuine human and social sensitivity, of religious who devote their lives to stand on those frontiers in order to witness and help to understand that there is in fact a profound harmony between faith and reason, between evangelical spirit, thirst for justice, and action for peace.''16 This spiritual adventure has'its own thrill and attraction. With our inner vision set on new~ and farther horizons that our Lord graciously opens up for zealous seekers, the path is "straight and narrow" (Mr 7:13-14), but along it there are obstacles and frontiers. For those disposed toward Ignatian spirituality, any discussion on "frontiers, will inevitably involve the magis, the openness to being and doing more. "We must discern our mission according to the criteria of the magis and the more universal good" (D2 22). The magis challenges one toward seeking greater depth rather than wider avenues, non multa sed multum (not many but much). The spirit of the magis transforms us into fron-tier persons, desiring to find themselves called to what is greater and better. St. Ignatius, "the pilgrim," explored the dark inte-riors of the cave of his heart before he undertook the journey to Jerusalem to "save souls." His Autobiography describes how the journey inward meant resisting dev-ilish pirates and surviving death-threatening squalls in [ 69.3 2010 Lewis ¯ Beyond Frontiers, Deep and High, Near and Far order to cross the frontiers to peaceful havens. An exam-ple from more recent times is that of Blessed Teresa of Calcutta, who indicates in her "private writings" that for the last fifty years of her life she had struggled pain-fully to feel God's presence. Through her "dark night of the soul," neverthe- The Ignatian magis brooks no comfoi't zones; it expands ou~ horizons and opens up ever-new frontiers within the heart and the world around it. less, she shone forth as an extraordinary woman of faith, who continued crossing frontiers of a more ordinary kind. The Ignatian magis brooks no comfort zones; it expands our horizons and opens up ever-new frontiers within the heart and the world around it. Only Love can satisfy our inner craving for fulfillment: Love of God, love of self, love for others. Only unconditional love breaks barriers and enables us to cross over life's various frontiers. We will reach the last frontier only when "the soul feels sat-isfied." But this will happen only with our dying breath, for, .as Augustine tells us, our hearts are resdess till they rest in God. 246 Geography of Prayer/Spiritual Frontiers To assist us in our "restless striving" to cross spir-itual frontiers, St. Ignatius has given us his Spiritual Exercises. "One tries to find one's way to the place where one desires to pray now and, when I find my way to that place, I try to stay there 'until I have been satis-fied' before moving on to a new place." This method Review for Religious applies to where I place my body (in the literal sense) and where I give my attention. This discipline of seek-ing the place of my heart's desire and trying to stay there until I have been satisfied makes a powerful disci-pline for living ordinary life as well as for finding guid-ance in prayer. A Jesuit has written: "When I pray, I pay attention to where I am (geographically, professionally, tempo-rally). I try to follow the lead of my inner disturbances (Ignatius's word for consolations or desolations), which can help me find my way to where I desire to meet, and be met by, God. If I pay attention to where I place myself in the world and where my life circumstances place me, my place in the world becomes grace for me. I can form a habit of asking whether I am called to remain in that place or whether I am called to find my way to a new place. 'Place' here can mean a given neighborhood, a particular job, a professional organization, an informal network of friends, and so forth.''~7 Familiarity with this "inner geography" helps us translate our prayer into our ministry as contemplatives in action. Hence we need to deepen our interior lives so as to better integrate our vision and mission as fron-tiersmen. Without a demanding and vigorous interior life, we allow ourselves to let go of the "contempla-. tive" side of our lives, forgetting that "in what we do in the world there must always be transparency to God" (GC35 D2 10). Without seeking and finding the paths of interiority which the Spirit of God oPens up if we are docile, we rian the risk that our apostolic generosity will wither, the meaning of our strongest commitments will become confused. Without seeking God with our inner eyes, we do not recognize how God is working in our efforts. We are likely to stop making them.~8 247 69.3 2010 Lewis ¯ Beyond Frontiers, Deep and High, Near and Far 248 Outreach Frontiers Frontiers "beyond geographical definitions await us, 'nations' that today include those who are poor and dis-placed, those who are profoundly lonely, those who ignore God's existence, and those who use God as an instrument for political purposes. Thereare new 'nations,' and we have been sent to them (D2 22). At the frontier, then, we encounter the tragedies of poverty, hunger, thirst, pain, and death--a world in need. But this discovery need not discourage us, for we also discover that God is already there at work, and God will accompany us. Be.cause God is already there, Jesuits and their collaborators will receive new energy and new life, even when mingled with anguish where 'the Divinity'is hidden.'" 19 "Ignatius and his first companions understood the importance of reaching out to people on the frontiers and at the center of society, of reconciling those who were estranged in any way. From the center in Rome, Ignatius sent Jesuits to the frontiers, to th~ new world, 'to announce the Lord to peoples and cultures that did not know him as yet.' He sent Xavier to the Indies. Thousands of Jesuits followed, preaching the gospel to many cultures, sharing knowledge with and learning from others. He also wanted Jesuits to cross other types of frontiers between rich and poor, between educated and unlearned. He wrote a letter to the Jesuits at the Council of Trent on how to behave, and insisted that they should minister to the sick. Jesuits opened colleges in Rome and in the great cities, of Europe, and they taught children in villages across the world" (D3 15). The metaphor of bridge-building is used often' in D3, "signaling a desire to link thoroughgoing incul, turation to a commitment to dialogue. The.strategy proposed is clear: Go to the frontiers, immerse your- Review for Religious selves in the cultures you encounter, and share in the conversation. These orientations are to drive Jesuit and Ignatian activity in the postmodern era.''2° "This tradition of Jesuits building bridges across frontiers becomes crucial in the context of today's world. We become able to bridge the divisions of a fragmented world only if we remember and live from three Ignatian principles: the love of God our Lord, the union of minds and hearts reflected in the personal bond of Francis Xavier and Ignatius across the seas, and the obedience that sends each one of us in mission to any part of this world" (D3 17). The "universal mission" of the Society of Jesus flows from Ignatius's vision at La Storta. He would "deploy Jesuits in a wide variety of apostolic ministries around the world. Jesuits were to go where the need was great-est, other religious were not already there, the good to be achieved was wide and deep, and their service would better society0while giving glory to God (see Constitutions SJ §622).''2~ Christ-centered Many tasks may call on us urgently, but we know that it is not only urgent tasks that define the Society's missions: "it is Christ's mission, of which we desire to be the servants, that is our urgency.''z2 Pope Benedict, in his recent encyclical Caritas in veritate (§20) empha-sized this IZhristic orientation behind all human endeav-ors toward social change for a better world: It is Christ's charity that drives us on: "caritas Christi urget nos" (2 Co 5:14). The urgency is inscribed not only in things, it is not derived solely from the rapid succession of events ahd problems, but also from the very matter that is at stake: the establishment of authen- [249 69.3 2010 Lewis * Beyond Frontiers, Deep and High, Near and Far Our o treach programs must begin from the heart, tic fraternity. The importance of this goal is such as to demand our openness to understand it in depth and to mobilize ourselves at the level of the "heart," so as to ensure that current economic and social processes evolve towards fully human outcomes. Our outreach programs, then, must begin, from the heart._ This demands that we be person-centered rather than project-oriented. Our service must touch hearts. In this outreach we will encounter personal and social frontiers, as" Christ did, but we must cross them all to get to people's hearts; for the kingdom, coming from within God's heart, is within. "The crossing of frontiers is a larger human experi-ence and is not only a matter of religious frontiers. An open church willing to relate to the world, the larger society, and many types of identities will increasingly face the question of how to go about the reality of frontiers. It is the modern version of the question of love of neighbor . Traditional Christian rec-onciliation has to express itself today in the way we face complicated frontiers and boundaries and how we cross over and reach out. :. By negotiating the frontiers and communing across them, Christians will continuously discover new dimensions of their own faith identity. ¯ Much of the Christian future lies on the periphery, in the frontier-zones. Encounter with new identities need not signify a threat to a church that understands itself as universal because it is a communion in difference.''23 "Jesus, in his outreach, embraced difference and new horizons. His ministry transcended boundaries. Review for Religious He invited his disciples to be aware of God's action in places and people they were inclined to avoid: Zacchaeus, a Syro-Phoenician woman, Roman centurions, a repen-tant thief. As water bringing life to all who thirst, he showed himself interested in every parched area of the world; and in every parched area of the world he can thus be welcomed, for all who are thirsty can understand what living water means. This image of living water can give life to all Jesuits as servants of Christ in his mission because, having tasted this water themselves, they will be eager to offer it to anyone who thirsts and to reach out to people beyond frontiers--where water may not yet have welled up--to bring a new culture of dialogue to a rich, diverse, and multifaceted world" (D2 12). The Gospels offer a vivid insight into Christ's modus operandi in his healing ministry. "Look at any healing story: the way Jesus heals the paralyzed man brought in by his friends through the roof; the leper; the woman with the issue of blood. Jesus first responds to a concrete, immediate need: the healing of a sickness. But then he goes on to respond to a deeper need: the burden of guilt or the sense of hopelessness or rejec-tion and isolation. Finally he goes deeper still and offers what they long for most, often without knowing it: the gift of the kingdom of God, of friendship with a God of unconditional love, in a way that transforms them at the core of their persons.''24 "In proclaiming God's message of love and com-passion, Jesus crossed over physical and socioreligious frontiers. His message of reconciliation was preached both to the people of Israel and to those living outside its physical and spiritual frontiers: tax collectors, prostitutes, sinners, and persons of all kinds who are marginalized and excluded. His ministry of reconciliation with God 69.3 2010 Lewis ¯ Beyond Frontiers, Deep and High, Near and Far and with one another knew no boundaries. He spoke to the powerful, challenging them to a change of heart. He showed special love for the sinner, the poor widow, and the lost sheep. The kingdom of God which he constantly preached became a vision for a world where all relation-ships are reconciled in God. Jesus confronted the powers that oppose this kingdom, and that opposition led him to death on the cross, a death which he freely accepted in keeping with his mission. On the cross we see all his words and actions revealed as expressions of the final reconciliation effected by the Crucified and Risen Lord, through whom comes the new creation in which all rela-tionships will be set right in God" (D3 14). Words from the Heart We often fall short of being imitators of Christ in our frontier ministries. Our very words betray our attitudes: we "plan," "coordinate," "organize," mostly at the head level. "These are organizational verbs, very important, necessary for moving ahead," Father Adolfo Nicolfis noted. He added that in contrast, when Jesus commis-sioned his disciples to ministry, his words revealed the heart of it. He used "verbs of life, verbs of giving life": preach the gospel to the poor, heal the sick, cleanse the lepers, expel demons, raise the dead. This clearly indicates that "the mission of God in Jesus, the business he is about, is making life flow more abundantly for humanity wherever it is lacking or blocked. And the real secret of mission is not to get rid' of the organizational verbs or the gospel verbs, but to somehow make the organizational actions that we have to perform expres-sions of the life-giving actions of the gospel.''2s Words are symbolic. When we set out with the mindset of Christ to discern "how we are at the fron- Review for Re.ligious tiers," is our definitiofi of "frontiers" congru.ent with that of the Church and the Socie,ty? Does the spirit of the magis urge us to seek and find God's presence everywhere--across the frontiers, deep and high, near and far? Notes 1 Adolfo Nicolas sJ, "Challenges and Issues in Jesuit Education," keynote address on the 150th anniversary of Jesuit education in the Philippines, Ateneo de Manila University, 13 July 2009. 2 Elliott West, Frontier, Grolier Online. 3 Marcos Recolons SJ, "What's New in the Decree on Mission?" Promotio Iustitiae 98-99 (2008/1): 18. 4 Pope Benedict XVI, allocution to the delegates of GC35, 21 February 2008. s Josd C.J. Magadia SJ, homily for the celebration of the 50th Anniversary of the Philippine Province, 27 July 2008. 6 Joseph Tetlow SJ, "At the Frontiers," Review of Ignatian Spirituality 95 (2000): 17. 7 Joseph Marianus Kuiur SJ, "Sent to the Frontiers--Decree on Mission," Jivan (August 2008): 4-6. s Nicol~is, "Challenges and Issues." 9 John O'Malley sJ, The First Jesuits (Cambridge: Harvard University Press, 1993), pp. 3 and 18. 10 Paul L. Locatelli SJ, "To Be Sent: Mission, Frontiers, and Contemplative Action," Review of Ignatian Spirituality 119 (2008/3): 27. 1~ Kuiur, "Sent to the Frontiers." 12 Len Altilia SJ, "The Inspiration for Frontiers," Frontiers 1, no. 1, online. 13 John Borelli SJ, "Frontiers of Dialogue for Discovery and Renewal," National Jesuit News (November 2008). 14 Borelli, "Frontiers of Dialogue." ~s Adolfo Nicolas SJ, "Jesuit Mission Today," address to Jesuits and friends at Gonzaga College, Ireland, 12 September 2009. 16 Pope Benedict XVI, allocution. 17 John Staudenmaier sJ "The Inner Geography of Prayer in the Spiritual Exercises of St. Ignatius," UDMcasts on the Spiritual Exercises of St. Ignatius, The University of Detroit Mercy, Detroit, 7 March 2007. 69.3 2010 Lewis ¯ Beyond Frontiers, Deep and High, Near and Far 18 Franqois-Xavier Dumortier SJ, "The Same Path as Ignatius," Review of Ignatian Spirituality 119 (2008). , ,9 Locatelli, "To ~Be Sent," p. 33. 20 Adria~ Lyons SJ, "From Centre to Frontiers," Province Express, Australia, 28 May 2008. 21 Locatelli, "To Be Sent," p. 27. 22 Dumortier, "The Same Path." 23 Felix Wilfred, "Introduction: The Art of Negotiating the Frontiers," Concilium, 1999/2. 24 Nicokis, "Challenges and Issues." 2s Nicolfis, "Challenges and Issues." Equinox 254 I was once certain of so many things Certain of light and dark life and death f!'lled and empty hatred and love I was once certain of so many things But grief broke me open and they tumbled out as one jumbled mess Certainty tumbled out among them. Kathleen Atkinson OSB Review for Religious JUDITH METZ Elizabeth Seton's Spirituality of the Cross In the back flyleaf of her prayer book, Elizabeth Bayley Seton wrote a modification of the Anima Christi: Soul of Jesus sanctify me Blood of Jesus wash me Passion of Jesus comfort me Wounds of Jesus hide me Heart of Jesus receive me Spirit of Jesus enliven me Goodness of Jesus pardon me Beauty of Jesus draw me Humility of Jesus humble me Peace of Jesus pacify me Love of Jesus inflame me Kingdom of Jesus come to me Grace of Jesus replenish me Mercy of Jesus pity me Sanctity of Jesus sanctify me Purity of Jesus purify me Cross of Jesus support me Judith Metz SC is the archivist and historian for the Sisters of Charity of Cincinnati. Her address is 5900 Delhi Road; Mount St. Joseph, Ohio 45051. models of spirituality. 69.3 2010 Metz ¯ Elizabeth Seton's Spirituality of the Cross Nails of Jesus hold me in life, in death - in time and Eternity - in the hour of Death defend me, call me to come to thee, receive me with thy Saints in glory everlasting.I Elizabeth loved this prayer, writing several paraphrases of it as she contemplated at various times the outpour-ing of Jesus' love in his suffering and death. From when she was young, her spirituality found a focus in his love, shown in his giving of himself, in his willingness to suf-fer for us--and in her wish to return this love. Her father gave her a cross which she often wore, remarking that she loved it "as the mark of my Captain and Master whom I was to follow so valiantly" (3a:514). There are many references in her letters and journals to this cross, such as: "looked at my crucifix"; "Calvary is the rendezvous"; "we must be crucified." As she was nursing her dying husband, she wrote: "Not only willing to take up my cross but kissed it too" (l:257).During a tumultuous time after her return to New York, Elizabeth observed: "When people say 'so much trouble has turned her br~in' - well, I kiss my crucifix, which I have loved for so many years, and say 'they are only mistaken'" (1:401). People sometimes comment that they find little affinity with St. Elizabeth Seton because her spirituality seems negative. For them she dwells so much on suf-fering and the cross--on joy at embracing hardship in imitation of Jesus--that her spirituality does not attract them. ~ Yet the imitation of Christ must be the center of every Christian life. Holy people through the ages have shown us by their lives that the more people recognize God's outpouring love, demonstrated by Christ's sacri-fice on the cross, the more they need to imitate that self-giving love: "If anyone wants to be a follower of mine, Review for Religious let him renounce himself and take up his cross and fol-. low me. For anyone who wants to save his life will lose it; but :anyone who loses his life for my sake, and for the sake of the gospel, will save it" (Mk 8:34-35). Although Ignatius Loyola did not write the Anima Christi, which we have already reflected on, he placed it at the beginning of his Spiritual Exercises and often referred to it. And he did write the Suscipe that most of us are familiar with: ."Take, Lord, ~ receive all my liberty, my mem-ory, my understanding, my entire will; all that I have and possess." In her lnterior Castle, Teresa of Avila observed: "His Majesty could not grant us a greater favor than to give us a life that would be an imitation of the life his beloved Son lived. Thus I hold for certain that these favors are meant to fortify our weakness., that we may be able to imitate him in his great sufferings." Like these great saints, Elizabeth Seton was also com-mitted to living in imitation of Jesus. She wrote in her Journal: "The cup which our Father has given Us, shall we not drink it? Blessed Savior, by the bitterness of thy pains We may estimate the force of thy love . . . and therefore, if thou so ordainest it, welcome disappointment and pov-erty; welcome sickness and pain -welcome even shame, and contempt, and calumny. If this be a rough and thorny path, it is one which thou hast gone before us. Where we see thy footsteps we cannot repine" (3b:21). Elizabeth was able to enter into Jesus' life, to expe-rience his outpouring love in the events of the passion narratives, in a way that made them very real and rele-vant to her life. She recognized that Christ's story was her Elizabeth Seton was O mitted t0 living in ,imitation of ]esus: 69.3 2010 258 Metz ¯ Elizabeth Seton °s Spirituality of the Cross story. Her part was to enter into her own life and joyfully embrace the cross as a way of being in union with her beloved. She experienced overwhelming gratitude at what Christ had done for her, and she knew that her response must be to "drink the cup" and be "baptized with the baptism" of which Jesus spoke. This spirituality of hers permeated her prayer and supported her through many difficult times. One of these was the month she spent in the lazaretto with her desper-ately ill husband and young daughter upon their arrival at Livorno, Italy, in November 1803. She described the experience to her dearly loved sister-in-law Rebecca Seton: "You could not rest in your bed if you saw [me] as [I am] sitting in one corner of an immense Prison bolted in and barred with as much ceremony as any monster of mischief might be - a single window double grated with iron thro' which, if I should want anything, I am to call a sentinel, with a fierce cocked hat, and long rifle gun." "On the ship-mattresses spread on the cool floor my Willy and Anna are sound asleep, and I ~trust that God, who has given him strength through a day of such exertion will carry us on - He is our all indeed -. God is with us - and if sufferings abound in us,his consolations also greatly abound, and far exceed all utterance." "What shall we say - this is the hour of trial, the Lord support and strengthen us in it. Retrospections being anguish - press forward toward the mark and prize" (1:251,253,254). As the Setons passed their weeks, of quarantine, Elizabeth strove to keep her equilibrium by prayer and her "hidden Treasures,;--her Bible, commentaries, ser-mons, and The Imitation of Christ ~that she had carried with her from New York. She poured out her heart in her Journal, where she lamented time and again how she "read, prayed, we.pt, and prayed again" (1:256,257,265). Review for Religious But as she contemplated her situation she was also able to note: "Not only willing to take up my cross but kissed it too . I find my present opportunity a Treasure - and my confinement of Body a liberty of Soul which I may never again enjoy whilst they are united . If I could forget my God one moment at this time I should go mad -but he hushes all - Be still and know that I am God your Father" (1:257,258). With the passing days William Seton's health con-tinued to worsen so that by 5 December a doctor was called. Though he feared that Elizabeth's beloved hus-band "might be gone in a few hours," he continued to hold on. On 14 December, Elizabeth wrote: "The damp-ness about us would be thought dangerous for a pdrson in health, and my W's sufferings - Oh well I know that God is above. Capitano,. if I thought our condition the providence of man, instead of the 'weeping Magdalene' as you so graciously call me, you would find me a lioness willing to burn your Lazaretto about your ears . But O my Heavenly Father I know that these contradictory events are permitted and guided by thy Wisdom, which only is light" (1:270,271). Released from their confinement on 19 December, the lit-de family traveled to lodgings in Pisa. On Chrisunas Day Elizabeth put a little wine in a glass and said differ-ent portions of psalms and prayers which she had marked in her books, hoping for a happy moment. "We took the cup of Thanksgiving setting aside the sorrow of time, in the views of the joy of Eternity," she noted (1:273). Elizabeth then began the deathbed vigil that ended two days later. She recorded, "On Tuesday morning 27th December - [William's] soul was released - and mine from a struggle next to death." She continued, "In all this it is not necessary to dwell on the mercy and consoling 69.3 2010 Metz ¯ Elizabeth Seton's Spirituality of tbe Cross 260 presence of my dear Redeemer, for no mortal strength could support what I experienced" (1:274,275). The tears, prayers, and anguish Elizabeth suffered during her long watch with her sick and dying husbandincreased her trust in God and led her to a deeper identification with her suffering Savior. Her experiences became a part of her spirituality. Her continued trust in Divine Providence during her remaining time in Italy led her along paths that she could not have imagined. Impressed with the Catholic faith and practices of her Italian hosts, the Episcopalian Elizabeth entered into a long and anguished discernment over whether to remain in the church of her birth or to join the Catholic Church. For nearly a year she considered the argu-ments on each side, trying to listen to the voice of God. Longing for support and advice, she wrote to her Italian friend Antonio Filicchi: "Judge of my disappointment when only a few lines [from you] rewarded my anxious anticipations - however, at. the foot of my cross I found consolation, and kissing it over and over I repeated and repeat, there only I am never disappointed" (1:326). Elizabeth's uncertainty seemed to grow through the months, and she wrote of being "half dead with the inward struggle" (1:372). Yet, she confided to Antonio, "when some hours of consolation come, I think 'hard as the trial is, yet it is sweet' - I never knew till now what prayer is - never thought of fasting - though now it is more a habit than eating, never knew how to give up all, and send my spirit to mount Calvary, nor how to con-sole and delight it in the society of angels - 'Patience,' says my soul, 'He will not let you and your little ones perish, and if yet your life is given in the conflict, at the last he will nail all to his cross and receive you to his mercy'" (1:339). Review for Religious Elizabeth's decision to join the Catholic Church gained her inner peace and certitude, but led, as she later recorded, to "most painful remembrances now - yet grateful for the order of our Grace, so evident through all" (3a:519). The three years that she remained in New York after her conversion were difficult and gave her ample opportunity to share in the sufferings of Christ. Anti-Catholic sentiment made it hard for her to support her children and deprived her of much that her friends and family had provided. Her choice also occasioned some other troubles. Her two youngest Seton sisters-in-law, Harriet and Cecilia, and their cousin Eliza Farquhar were drawn to Elizabeth's Catholic fervor. When family members expressed disapproval, Cecilia's enthusiasm only grew stronger. Having been raised by Elizabeth from age seven, this young woman felt close bonds that were' strengthened by their shared desire for a devout living of their Christian faith. As she was. departing for Italy, Elizabeth had cau-tioned he.r young prot~g& "If you find that there are any obstacles in.your way, and doubtless you will find many as every Christian does in the fulfillment of his duty, still Persevere with yet more earnestness, and rejoice to bear your share in the Cross which is Our Passport and Seal to the Kingdom of our Redeemer" (1:224). Now, as Cecilia adamantly pursued the course of following Elizabeth into the Catholic Church, the younger woman met with severe opposition and even threats from her family. Elizabeth supported her as best she could, writing on Christmas Eve 1805: "My dear dear child I beg, beseech, implore you, to offer up all your pains, your Sorrows, and vexations to God that he will unite them with the Sorrows, the pangs and anguish which Our adored Redeemer bore for us on the Cross 261 69.3 2010 Metz ¯ Elizabeth Seton's Spirituality of tbe Cross "Dwelling under :the Shadow of His Cross we will cheerfully gather the thorns which will be t~urned hereafter into a joyful crown" 262] - place yourself in spirit at the foot of that cross, and entreat that a drop of that precious blood there shed may fall on you to enlighten strengthen and support your Soul in this life and ensure its eternal Salvation in the next" (1:398). When Cecilia joined the Catholic Church, a violent storm broke in the extended Seton family. For a time she was confined to her room, threats were made to send her to the West Indies, and even to burn Elizabeth's house down over her head. Eventually the new convert tied her clothes up in a bundle and went to liv~ with Elizabeth for a time.2 During Cecilia's period of trial Elizabeth kept a daily spiritual jour-nal. In it she shared her own prayer expe-riences, along with offering counsel, and encouragement. In one entry she noted: "Pain and Resignation instead of the Treasure [Eucharist] this day -but He is then most near - while Weeping under his Cross we are there content to stay" (1:470). In another, Elizabeth encouraged her young relative: "May we never leave the sheltering wing, but dwelling under the Shadow of His Cross we will cheer-fully gather the thorns which will be turned hereafter into a joyful crown" (1:473). When Elizabeth Seton made the decision to move her family to Baltimore in spring 1808, her only hesi-tation was leaving her young relative and confidante behind in New York. Cecilia wanted to accompany Review for Religious Elizabeth but also felt an obligation to care for her brother James's children. Elizabeth missed Cecilia terribly and buoyed her-self with the thought that "there is no distance for souls united as ours" (2:6). During the year the two were sepa-rated, Cecilia continued to face difficulties and obsta-cles to her hopes of joining her beloved "Sister," as she referred to Elizabeth, while Elizabeth was peaceful and delighted with her new situation. In this light Elizabeth wrote to her "most precious child": "It is poor Sister who must beg you to pray for her --I am at rest my darling while you are mounting the heights of Sion - often too I sleep in the Garden, while you are sharing the bitter cup, but it is not to be so for long, his mercies are end-less and I shall not be left without my portion" (2:21). The two were joyfully reunited in June 1809 when Cecilia arrived in Maryland with plans to join the newly forming community of the Sisters of Charity. She enthu- ¯ siastically plunged into this new life, but her delicate health continued to decline. By early 1810 Elizabeth wrote to her friend Eliza Sadler: "My heart faints when I think of this separation. No one can conceive of.what she is to me - but - but-fiat" (2:111).,,Cecilia died of tuberculosis within several months, having well learned the spiritual lessons offered by suffering., ,As Cecilia Seton passed from Elizabeth's life, another Cecilia became an intimate companion. Cecilia O'Conway, a young woman from Philadelphia, was planning to travel to Europe to become a nun. Instead, On the recommendation of her. priest-director, she became the first woman to join Elizabeth at her school in Baltimore~ These two women shared many of the same spiritual goals and became friends almost .at once. Cecilia was enthusiastic about becoming a Sister of 69.3 2010 Metz * Elizabeth Seton's Spirituality of the Cross Charity, and through the trials of the early years offered loving support to Elizabeth, who referred to her friend as "the angel of the Community. a true. and solid comfort" (2:141). Cecilia was indeed a true comfort as Elizabeth struggled through the difficulties of establish-ing a religious community and bore the sorrov¢ of'the deaths of two of her daughters. In August 1817 the two women were separated when Cecilia was amongthe first sisters sent to take charge 6f the .Catholic orphafi asylum in New York City. She was not happy to be separated from Elizabeth or to be thrust into the bustle of city life. But her spiritual mother chal-lenged her: "My own Cecilia - going on her heavenly errand and to crucify Self- . . . if you suffer, so much the better for our high journey above - the only fear I have is that you will let the old string pull too hard for solitude and silence, but look to the Kingdom of souls -, . this is not a country, my dear one, for Solitude and Silence, but of warfare and crucifixion- You are not to stay in his silent agonies of the garden at night, but go from post to pillar to the very fastening on the cross and mind, my lady, how you dare glahce a thought at pull-ing out a nail which he put in with my hand, while his own so dear will hammer it up to the very head I expect - I beg him with a mother's agony to do it softly and tenderly - would wish so to hold your dear head while he does it, but he answers, 'no one held his'., but yet he will hold it himself supporting with one hand, and fastening with the other" (2i498-499). During Cecilia's years in New York, she and Elizabeth maintained a lively correspondence .chal-lenging each other to an ever deeper union with their Redeemer. In their letters they exhorted each other to accept the sufferings, both physical and emotional, that R~view for Religious they were experiencing, and to receive them in the spirit of participating in the Lord's passion. "May you enjoy true peace in Him who has nailed us," Elizabeth wrote; "I would not pull the smallest nail out for a thousand worlds" (2:682). In her newsy letters Elizabeth kept Cecilia apprised of her declining health, telling her in July 1818, "I have no symptoms now of hastening Death as when I wrote you [earlier] - slow, slow and sure" (2:569). A few months later Elizabeth reminded her spiritual daughter of "how little is all that passes with this life . therefore we must be so careful to meet our grace," She then contin-ued: "Isaac come forth - the wood and fire are here, let not the Victim be wanting" (2:595). And the following month Elizabeth urged the younger woman to "take the abundant sweet heavenly grace from day to day, only seeking and seeing him in all our little duties . . . and taking from. the hands of all around us every daily cross and trial as if he gave it himself" (2:600). After two years in New York, Cecilia returned to the motherhouse in Emmitsburg, where she could again share her days with her beloved friend. With Elizabeth's health continuing to decline, Cecilia became one of her nurses. Staying close by her bed, she made sure Elizabeth had a crucifix available to assist her prayer, and she was present among the mourners when Elizabeth's last hour arrived. Am6ng EliEabeth's writings meditation on "the communion lof the cross." 69.3 2010 Metz * Elizabeth Seton's Spirituality of the Cross 266 Among Elizabeth's writings is a meditation on "the communion of the cross." In it she speaks of "the hap-piness of receiving our Lord and Savior in the holy Eucharist," yet points out that "we also receive him by the communion of his cross." "So," she continues, "when he invites us to come and receive him in afflic-tions' and sufferings, we should receive his chalice with the same ardor, and drink his Blood by faith . The great advantage of the communion of the cross is that we receive it when our Lord himself pleases and at the time he sees best." "Unhappily," she reflects, "we are. apt to think the very least suffering is too much, because we are lovers with our lips rather than our heart, while the true lover of Christ can never have enough of his cross." "All he asks of us is our good Will," but we. also "should bring the burning fire of love and gratitude" (3a:419-422). Elizabeth's burning love of God and desire to imi-tate Jesus was something that grew within her as she matured through her life. It gave her a deep insight into the necessity of losing herself in order to gain union with God: She understood, as had many holy women and men before her, that she was invited to emulate Jesus' self-giving love - that "the true lover of Christ can never have enough of his cross," and as they, carry the cross they "should bring the burning fire of love and gratitude." ~ The spirituality of the cross has been part of the Christian message from the time Jesus taught on this earth. Great saints, theologians, and spiritual guides through the centuries have stressed this same message. Today's Christian leaders continue to stress, as essential of our spirituality, our participation in Jesus' self-giving love, The German theologian Jiirgen Moltmann sees a kind of alchemy of Review for Religious love, where all the negativity and suffering of the world is touched by God and transformed into the victory of life.3 Johannes Metz, in his classic Poverty of Spirit, writes: "The legacy of God's total commiunent to humankind, the proof of God's fidelity to our poverty, is the cross [and] no one is exempted from the poverty of the cross.''4 Jessica Powers, in her poem "The Sign of the Cross," offers this same wisdom:5 The lovers of Christ lift out their hands to the great gift of suffering. For how could they seek to be warmed and clothed and delicately fed, when He the worthy went forth, wounded and hated, and grudged of even a place to lay His head? This is the badge of the friends of the Man of Sorrows: the mark of the cross, faint replica of His. Choose it, my heart. It is a beautiful sign. Notes ~ Regina Bechtle SC and Judith Metz SC, Elizabeth Barley Seton: Collected Writings, 4 vols. (New York: New City Press, 2000, 2002, 2006), vol. 3, part 2, pp. 74-75, hereafter cited in parentheses, thus: (3b:74-75). 2 Annabelle Melville, Elizabeth Barley Seton (New York: Charles Scribner's Sons, 1951), p. 119. 3 Jiirgen Moltmann, The Crucified God, as described in Elizabeth Johnson, Consider Jesus: Waves of Renewal in Christology (New York: Crossroad, 1990), p. 121. 4 Johannes B. Metz, Poverty of Spirit (New York, Paulist Press, 1968), pp. 19-20. ~ Regina Siegfried ASC and Robert E Morneau, Selected Poetry of Jessica Powers (Kansas City: Sheed and Ward, 1989), p. 150. 267 69.3 2010 AVIS CLENDENEN A Rare Humility and a Future-Facing Myth 2,68 Lheard a story a few years ago that got into the arrow of my bones and became a "dangerous memory." This term was coined by Johann Baptist Metz, who described it as an earlier experience breaking into our present lives and revealing new and provocative insights for the future. Such a breakthrough casts light on the deceptive nature of something we considered an evident good. It is a dangerous and incalculable visitant from the past. This memory has future content,~ The memory I wish to share is a story told by Sister of Mercy Betty Barrett on the occasion of her sixtieth jubilee as a vowed religious. Sister Betty Barrett entered the congregation in 1945. She devoted most of her ministerial life to education, becoming the president of Saint Xavier College in Chicago in the turbulent 1960s. In 1966 she supported an innovative idea to invite major Avis Clendenen most recently wrote for us in 2008. She is pro-fessor of religious studies and the Sister Irene Dugan RC Scholar in Spirituality at Saint Xavier University; 3700 West 103rd Street; Chicago, Illinois 60655. Review for Religious theological architects of the Second Vatican Council to the college for the inaugural symposium of the newly formed Pope John xxIII Institute. The tag line of the John xx]II Institute quoted John xxJII's call "to dedicate ourselves to that work which our era demands of us. ¯ remembering we are not on earth to guard a museum, but to cultivate a flourishing garden of life." . Imagine this small U.S. women's Catholic college thinking itself capable of hosting at one symposium Yves Congar, Jean Dani61ou, Charles Davis, Henri de Lubac, Johann Baptist Metz, John Courtney Murray, Edward Schillebeeckx, Karl Rahner, and others as well. The European theologians would for the first time bring the insights of the council documents to North America. For some, this would be their ~first trip to the United States. They all came. This gathering is exactly what President Sister Betty Barrett accomplished in early 1966, only four months after the council's close.2 The formation of the John xxlII Institute and the plan for the symposium became controversial. Archbishop John Cody of Chicago expressed reserva-tions about the symposium. He wrote to Sister Betty saying that such a gathering of theologians did not coin-cide with his norm for theological activities. He then issued a public decree that all ecclesiastical entities in the archdiocese must first obtain certification of cre-dentials from him before inviting to Chicago any priest from outside the archdiocese. All the council theologians invited were priest-theologians. The situation became an international story that saw the canonical authority of the local bishop as opposing academic freedom in institutions of higher education. The American press described the symposium, which drew more than three thousand participants to the little-known campus, as "an 269 69.3 2010 Clendenen ¯ A Rare Humility and a Future-Facing Myth 270 event of unprecedented proportions," "an intellectual feast," and "a complex and strange event in the history of Catholic colleges at that time in North America." Interesting as it is, this event is not the key story of this essay. It is background for discussing the matter of dangerous memory. Sister Betty saw.the Second Vatican Council as Pope John xxIII did. She saw that aggiornamento was intimately tied,to justice and peace. While president, she became the first woman religious to be named to the Illinois Human Relations Commission. After her presidency she continued to advance the vision and mis-sion of ecclesial renewal and the claims of the social gospel through a variety of positions such as her min-istry with the Eighth Day Center for Justice and the Catholic Interracial Council. In her seventies she went to Central America to work with the poor, Though she tried desperately, she never learned Spanish well enough to speak or truly understand it. In her eighties she was asked at her sixtieth jubilee in April 2003 to share memories with those gathered to celebrate with her~ I shall paraphrase Sister Betty but speak for her in the first person. You know that when I went to Central America I could not speak the language of the people. You know I hold degrees of all kinds and functioned at a tremendous level of responsibility for many years while in the ministry of higher education. Yet, even after years and years of living among these beautiful people and interacting with them every day, I never managed to speak with them in their native tongue. So I was forced, so to speak, to plumb new depths of human communica-tion. While there, I came to realize that "being Review for Religious there"--presence--is what is most important in our ministry. Presence conveys a meaning that tran-scends even the need for words. This I learned very late in my ministerial life. Honoring this jubilee year of mine and know-ing that my ability to travel would only continue to diminish, the community offered me airfare to travel a last time to Honduras to see my friends. So a few weeks ago I took that trip. I went to the home of a family with whom I had been present during moments of joy and pain in their lives over a span of years. I walked into their humble living room and noticed something. There on the wall surround-ing the crucifix, were four pictures, each rever-ently hung near the cross. There was, of course, a picture 6f Our Lady of Guadalupe; a picture of Mother Catherine McAuley, the founder of the Sisters of Mercy; a picture of Archbishop Oscar Romero; and . a picture of me! What can I say to you about that moment in my life? Seeing the cross and our Lady, seeing that this family was so deeply touched by the min-istries of the Sisters of Mercy that they placed a portrait of a !9th century Irish woman near their own beloved Oscar Romero--and then to see my picture in that company! It was a moment of abject'humility, wonder, awe, an'd gratitude I will never forget. I could never really talk with them the way I am talking with you now, yet I was present to them over the long haul of many years. I share this story with you as an act of gratitude and humility for the gift of these sixty years of ser- 69.3 2010 Clendenen ¯ A Rare Humility and a Future-Faring Myth 272] vice, and as a testimony of wonder to 'a God who can do more in us than we can "ask or imagine" (Ep 3:20). I was mesmerized by her tale. In hearing it, my own consciousness was altered forever about ministry and mystery, about growing old yet remaining ever new, and about the lost art of humility. I recognized her story from'the past as a memory bearing future content. This elegantly simple parable resounded in me, taking on the force of a great myth; it became part of the life I desire. I say this not with any intention to mimic her experience, but in the inspiring hope of living the nearly lost art of humility. Sister Betty told a little tale about one family, and they--all unaware--became a dangerous memory precisely because she knew her telling it could break into the present moment and bring us new and danger-ous insights. Such lives disrupt self-interest and ambition by being a vivid picture of largeness of mind and heart, which our noisy egos often do not notice. The mythic story of this elderly nun speaks :to the truth of the poet Mary Oliver's words: What I loved in the beginning, I think, was mosdy myself. Never mind that I had to,. since somebody had to. o That was many years ago. Since then I have gone out from my confinement~s, though with difficulty. And I have l~ecome the child of the clouds, and of hope. I have become the friend of the enemy, whoever that is. I have become older and, cherishing what I have learned, I have become younger. And what do. I risk to tell you this, which is all I know? Love yourself. Then forget it. Then, love the world.3 Review for Religious Living in an Age of Entitlement That last line is not an easy task in today's world. More than a decade ago I read, "The narcissistic per-sonality has become the most prominent~ personality type in the Western world.''4 At that time the statement caught me up short. Now I find it the lens through which I view the world I inhabit. In their new book The Narcissism Epidemic: Living in the Age of Entitlement (2009), the psychologists Jean Twenge and W. Keith Campbell have documented and analyzed the troubling cultural trends of the past three decades. They suggest that North American culture itself is in the grip of a narcissism epidemic. According to Theodore Millon, professor of psychiatry at Harvard University, profes-sor of psychology at Miami University, and leading authority on personality disorders, "the label narcissism connotes more than .mere egocentricity. Narcissism sig-nifies, more specifically, that these individuals overvalue their personal worth, direct their affections toward themselves rather than others, and expect that others will recognize their unique and special value.''5 While I hesitate to labor the point, I think the fol-lowing list of traits and behavioral tendencies of the narcissistic personality can give us pause, in which to examine human consciousness. Those leaning toward narcissism tend ¯ To grandiosity, haughtiness, snobbishness, arrogance; ¯ To feelings of entitlement; praise for performance; ¯ To exploitation of and insensitivity toward others; ¯ To crave attention, which they see as deserved without need for reciprocity; ¯ To flout conventional rules and expectations of shared social living; 69.3 2010 Clendenen ¯ A Rare I-Iumili~y and a Future-Facing ~4yth ¯ To assume and often find that others feel hon-ored by their relationship, or to quickly train others to admire and obey them, with the result that the admirers insulate, them from self-aware hess of their limitations; ¯ To idealize those who satisfy their needs while treating contemptuously those who do not; the shifting of overvaluation to denigration occurs frequently in the same relationship; ¯ To preoccupation with personal adequacy, . power, prestige, and status; ¯ To heightened sensitivity to any form of criticism; ¯ To intolerance of perceived affronts to self-esteem that question their assumed inherent specialness; ¯ To take liberties with facts by embellishing them to maintain illusion of self-worth; ¯ To exaggerate abilities and accomplishments; to inflate and justify what they feel is due them, while depreciating those who refuse to accept or enhance their self-image; ¯ To use rationalization as a regulatorymechanism to cope with the inevitable personal failures or social humiliations by devising plausible reasons for self-justification and doing so with litde con-cern for others; and ¯ To lack interpersonal empathy.6 This detailed list of a narcissistic character is now embedded in the general population (and culture) where once such a description of human personality would have qualified as clinical narcissistic disorder. Ttie ethos of selfishness, individualism, utilitarianism, and instru-mentalism is taken for granted, not seen as problematic, and thus often remains unexamined. In turn, the values of community, altruism, and the life of the virtues are Review for Religious being undermined. A few years ago I heard the coor-dinator of the Jesuit Volunteers report that there was a lot of interest among young people who wanted to serve on their own terms. He referred to this as narclsslsnc idealism." According to Twenge and Campbell, no single event initiated the epidemic; instead, the values deep in the American psyche shifted Slowly toward individu- ~ alism, self-admiration, materialism, incivility, and entitlement. "Like a disease," they write, "narcissism is caused by certain factors, spreads through particular chan-nels, appears as various ~ ~ ~' symptoms, and might be ° - halted by preventive measures and cures. Narcissism is a psych0-cultural affliction rather than a physical disease, but the model works remarkably well.''7 Six years before The Narcissism Epidemic, Dr. ,Robert Moore, professor of psychoanalysis, culture, and spiritu-ality at Chicago Theological Seminary, in his book Facing the Dragon: Confronting Personal and Spiritual Grandiosity, announced the new contemporary crisis as "the epidemic of unregulated human grandiosity." Grandiosity refers to holding fantasies or embracing desires that are greater than your real life can support. According to Moore, either grandiosity makes you manic in running around to meet unrealistic demands or makes you depressed because your desires are essentially unachievable. Moore rallies our intellects and emotions to break through the existential denial of our "naive male" and "naive female" ,Cultural narcissism is d estructively shaping a :collusive and self-promoting ' way of livi g: 69.3 2010 Clendenen ¯ A Rare Humility and a Future-Facing Myth 276] approach to the human situation by courageously con-fronting the aggressive cultural selling of pathological narcissism as a normative vision for human life.s The Narcissism Epidemic is replete with examples that reveal how cultural narcissism is destructively shaping a collusive and self-promoting way of living. In a chapter tided "Superspreaders!" they tell a tale from the televi-sion series "My Super Sweet 16": "Atlanta teen Allison tells a party planner she wants to block off part of Peachtree Street so there can be a parade for 'my grand entrance.' Peachtree is a major thoroughfare, the plan-ner reminds her. She responds, 'My sweet 16 is more important than wherever they have to be.' But there's a hospital across the street, the planner cautions--what if an ambulance can't get to the hospital? 'They can wait one second. Or they can go around,' she says cavalierly. Amid all of this, Allison's mother just listens. When the planner finally turns to her in exasperation, she says, 'If Allison wants it, make it happen.' So much for that dying person in the ambulance." The narcissistic "enti-dement" expressed here by the mother points to the odd perpetual adolescence of many American adults. Twenge and Campbell say that adolescence, the most narcissis-tic time of life, is being extended beyond all previous limits.9 Clearly such happenings are not isolated aberra-tions; they are cultural markers of the superspreading of a distorted collective psyche, that needs attention, fast. In Waking Up in Time: Finding Inner Peace in Times of Accelerating Change, the physicist and futurist Peter Russell said, "Our power to change the world may have made prodigious leaps but our internal development, the development of our attitudes and values, has pro-gressed more slowly. We seem to be as prone to greed, aggression, shortsightedness, and self-centeredness as Review for Religious we were 2,500 years ago . If we are to survive the critical times we are now passing through, it is essen-tial we undergo a profound shift in values and awaken to our inner truths and our full spiritual potential.''1° Effecting such a shift and awakening has been the mis-sion of Benetvision: A Resource and Research Center for Contemporary Spirituality founded by Benedictine Sister Joan Chittister. Interestingly, Twenge, Campbell, Moore, Russell, and Chittister11 all suggest a return to the lost art of the virtuous life as a way to stem and bring healing to the epidemic of entidement and grandiosity that marks and mars our current North American culture. Risking Humility The final chapter of The Narciss#m Epidemic, "Treating the Epidemic of Narcissism," sees the recovery of authentic humility as the way to lessen the narcissism in our lives and in our culture. Humility is the counter-balance to narcissism, the creative opposite to its viru-lence. Modesty, lack of pretense, absence of arrogance, and refinement of character--so evident in Sister Betty's jubilee tale--are vitally necessary in today's personal and communal reflection. Her unaffected wonder at finding her own picture in the company of Oscar Romero's, and Catherine McAuley's, and Our Lady of Guadalupe's, at the foot of the cross has to make you and me wonder: Do we truly believe that God can do more in us than we ever imagined--or could ever imagine? Her awe at seeing what she and her ministry meant to this poor, loving family puts us in awe, even a feeling of danger. What does this mean for the many in our country whose lives are far too self-focused and comfortable? Has a cer-tain impoverishment accompanied i:he world's material progress? Have we--ourselves, our communities, our 69.3 2010 Clendenen * A Rare Humility and a Future-Facing Myth 278 Humility is the ancient ever-new ~irtue that ke~s us rooted in our earthiness and able to savor our human limits as gifts. culture--settled into a certain mediocrity, an exagger-ated feeling of entidement? Is our ministry simple and un-self-conscious enough to be a wondrous conduit for God's goodness and inspire a needy people's transcendent gratitude? Is the path to greater human success and hap-piness much more toward inwardness than upwardness? Humility is the ancient ever-new virtue that keeps us rooted in our earthiness and able to savor our human limits as gifts. Sister Betty felt her lack of facility with Spanish as a weakness, and therein was her humble open-ness to receive new graces and new skills, even in her seventies. She brought those graces to some of God's people in their times of joy and grief. Twelve-step recovery has something to say about this. It advises people to strive for spiritual prog-ress, not perfection, and to admit their powerless-ness, accept their limits, and thereby find true freedom. Such yielding in honesty to a Power greater than ourselves enables people to risk humility. In that humility they find themselves able to understand the Beatitudes (Mt 5:1-12) and to risk living in meekness, gentleness, empathy, self-donating love, and freely chosen accountability. The word humility comes from the Latin word humi-lis, meaning "low," which, in turn, comes from the Latin humus, which means "earth" or "dirt" or "soil." The 12th-century Benedictine abbess and mystic Hildegard of Bingen understood the dangers of not paying atten- Review for Religious tion to nature and all natural things. She devoted one of her many writings to virtues and vices. She was con-vinced that virtues are more than moral habits: they are therapeutic forces within human nature that can produce wonderful transformations. In her legendary Scivias (a Latin abbreviation for. "knowing the Lord's ways"), she said, "Virtue is like a warm garment in a cold world; it is the source of charm in a harsh world" (~1.1.4). Hildegard also wrote the following in one of her many letters of advice to religious leaders: Walk through the valley of humility and know peace. Lose your titanic, hard-to-satisfy ego. A greedy self-esteem is just a steep mountain you'll find dangerous to climb. It's also tricky (if not impossible) to come down from such heights, and anyhow the summit is too small for community. Focus on Love's splendid garden instead. Gather the flowers of humility and simplicity of soul. Study God's patience. Keep your eyes open.12 Sister Betty Barrett's humble, warm, and charming story carries a wallop, as myths do. It is much more than an elderly sister's pleasant memory. It is a dangerous memory. It can affect the future. Notes ~ Johann Baptist Metz, "The Future in the Memory of Suffering," Concilium 76 (1972), p. 15. 2 [See The Word in History: The St. Xavier Forum, ed. T. Patrick Burke (New York: Sheed and Ward; 1966). Ed.] 3 Mary Oliver, "To Begin With, the Sweet Grass," Evidence (Boston: Beacon Press, 2009), pp. 38-39. 4 L. Sperry and H.L. Ansbacker, "The Concept of Narcissism and Narcissistic Personality Disorder," Psychopathology and Psychotherapy (Washington, D.C.: Accelerated Development, 1996), p. 349. 5 Theodore Millon and George S. Everly Jr., Personality and Its Disorders: A Biosocial Learning Approach (New York: John Wiley and Sons, 1985), p. 70. [279 69.3 2010 Clendenen ¯ A Rare Humility and a Future-Facing Myth 6 Theodore Millon, Personality-Guided Therapy (New York: John Wiley and Sons, 1999), pp. 433-463. 7 Jean M. Twenge and W. Keith Campbell, Living in the Age of Entitlement: The Narcissism Epidemic (New York: Free Press, 2009), p. 2. s Robert L. Moore, Facing the Dragon: Confronting Personal and Spiritual Grandiosi~y (Wilmette: Chiron Publications, 2003), pp. 61, 68, 69, 145-146. 9 Twenge and Campbell, Living, pp. 100.101,234. The TV stoW and other insights in this article also appear in "Book Notes," Horizon: Journal of the National Religious Vocation Conference 35, no. 1 (Fall 2009): 34-35. 10 Peter Russell, Waking Up in Time: Finding Inner Peace in Times of Accelerating Change (Novato, California: Origin Press, 1992), pp. 38, 154. 11 See Joan D. Chittister, "Pride and Humility," in Heart of Flesh: A Feminist Spirituality for Women and Men (Grand Rapids: ~William B. Eerdmans Publishing Company, 1998), pp. 89-106. ~2 Carmen Acevedo Butcher, Hildegard of Bingen: A Spiritual Reader (Brewster, Massachusetts: Paraclete Press, 2007), p. 159. You who calmed. You who calmed the winds and sea, Jesus, calm and center me. Draw me in and hold my gaze Soothe and silence me these days. Deep is calling unto deep. I give you all my cares to keep. You who calmed the winds and sea. Jesus, calm and center me. Mary Jan6 Higgins RSM Review for Religious ROBERT J. NOGOSEK Religious Life as an Acceptable Sacrifice When I was nineteen years old and a university student, I made a weekend retreat in the Gethsemani Trappist monastery in Kentucky. I was ~rying to decide whether or not I should enter religious life. At one of the retreat con-ferences, an elderly monk printed in block let-ters on the blackboard the word success, putting two vertical lines through each S to make it a dollar sign. He said the world sees success as making money, but real success in life is not about dollars. We needed to turn one vertical line sideways and make a cross. ~ This said a lot about the Trappist life I was observing. The white-robed monks seemed to live a foolish life not at all conducive to hap-piness° keeping silence, arising in the middle Robert J. Nogosek CSC has been a ~heology profes-sor and a parish pastor among other responsibilities. His address is P.O. Box 929; Notre Dame, Indiana 46556. liv!np religious life 69.3 2010 Nogosek ¯ Religious Life as an Acceptable Sacrifice 282 of the night to chant psalms together in a cold chapel, and eating crusty bread in a diet often deprived of meat. But I saw in the monks a remarkable humor I had never seen before. It seemed that for them life was a big joke. I decided I wanted the joy they had, and their way of seeing the meaning of life in this world. Back at college I returned to my sophomore classes. One of the courses was on the four Gospels, printed in parallel columns to show similarities and differences in the story of Jesus. As I s~t in class somewhat bored one spring afternoon, it suddenly occurred to me that the Gospels were practical--that living the Gospels made good sense. I saw this in the story of the rich young man in Matthew 19. He already had more than enough money and possessions while keeping all the command-ments, but was still discontented. He asked what more he could do to have a better life. Jesus graciously invited him to join the community, of disciples, but first he must sell all he had and give the money to the poor. This is how the Trappist monk had explained success. It helped me to see that by joining a religious community I could live the gospel in a literal way, like those who had fol-lowed Jesus in Galilee. The greatest day in my life came some months later on my clothing day. Upon receiving the religious habit with many others that day, I saw myself as having left. the world to join with the others in a life centered on friendship with Jesus Christ. It would consist in living a religious rule. That did not seem to be a great sacrifice, but rather the way to be myself, apart from a world that ran after money and other false values. This freedom to be myself did not initially translate into becoming a gift for others, as St. Paul describes it in Galatians 5:13--"you were called for freedom, brothers. Review for Religious But do not use this freedom as an opportunity for the flesh; rather, serve one another through love." Instead, I concentrated on having a direct relationship with Jesus. It was only much later that I realized that God created me to live as a member of the human family, and that this meant sharing my heart with others. Gradually this was extended to seeing myself as a brother to any other human being I might meet. Seeking Perfection I began to see that progress in union with God involved seeking what was called "the perfection of charity." Vatican Council II would state that the pur-pose of religious life is to make the perfection ; of charity a "very clear symbol" (Flannery) or ~ a "blazing emblem" (Abbott) of the kingdom of God (PC §I). Our love for Jesus is to flow out in love of neighbor, which, as Pope Paul VI . . ~, wrote, is to be extended to the whole human race (Ecclesiam suam, §58). As the ancient hymn Ubi Caritas had stated, charity (caritas) united with heartfelt love (amor) makes God present in the world. Vatican II also stated that religious profession of the evangelical councils is to free us from obstacles that might draw us away not only from the fervor of char-ity, but also from "the perfection of divine worship" (LG §4). This perfection of divine worship would be our response to the Orate Fratres at Mass in praying I began to see that progress in union with GOd involved ~seeking what was called ~ '~the perfection of charity. " [283 69.3 2010 Nogosek ¯ Religious Life as an Acceptable Sacrifice 284 that our sacrifice "be acceptable to God, the Father Almighty." But this perfection of divine worship also requires the perfection of charity, as St. Paul suggests by saying that the loving gift the Philippians sent him is the "fragrant aroma'.' of "an acceptable sacrifice, pleas-ing to God" (Ph 4:18). Vatican II calls the Eucharist "a sacrament of love" and "a bond of charity" (SC §47), not unlike St. Thomas saying that Holy Communion incites into action our dispositions to be charitable (ST III.79.1 ad 2)~ He cites 2 Corinthians 5:14--"the love of Christ impels us." This could be why the new liturgy has shortened the time after Holy Communion. We are not to bury our face in our hands in private adoration of Jesus in our heart, but rather to ready ourselves for reaching out to others. It calls me "to put off the old man" (Col 3:9) of self-centeredness, and put into action the command-ment of loving others as Jesus has loved me. Jesus wants to be loved in his people, as a religious sister once heard in her heart when, upon kissing the crucifix before retir-ing, she heard the words "Kiss my people." Personal Fulfillment Even though I had often heard women religious speak of their quest for "fulfillment," it took years for me to revise my original desire for success in life into a language of personal fulfillment. I had not expected to be "fulfilled" as a person by the sacrifice represented in religious profession of poverty, chastity, and obedience, any more than I had seen the austerity of the Trappist life as a way to personal fulfillment in this world. Making life seem like a joke could hardly be called "ful-fillment." My thinking was changed, however, in part by a parable in C.S. Lewis's Mere Christianity (Bk 4, 9). Review fir Religious According to an adaptation of the story, you invite a friend to live with you in your house. After some time, you notice blueprints have been spread out on the din-ing- room table. Inspecting them, you realize your guest has elaborate plans to transform your little house into a great palace--"throwing out a new wing here, put-ring on an extra floor there, running up towers, making courtyards." As C.S. Lewis comments, it is as though your guest wants to make it a home worthy of himself. To think of Jesus as actually living with me in my heart was not something I had learned in catechism. We had been told that the Holy Spirit was the divine guest in our heart, bug the real presence of Jesus was only in the host in the tabernacle, except when Jesus cam to us in Holy Communion and stayed for seven minutes.~ But during novitiate I had read some books of Raoul Plus SJ, especially one entitled In Christ Jesus, showing from the writings of St. Paul that by baptismal grace we have, abiding in our heart,, the real presence of Jesus. It is the same Jesus as resides in the tabernacle--body and blood, soul and divinity. In Holy Communion he does not come for a visit; he comes to stay. Others around me disagreed, but I was sure Plus was right about this teaching of St. Paul. Later I would also find it in St. Teresa of Avila's Interior Castle. If the real presence of Jesus dwells in us, then we also meet him in others, and what others share in truth and love could well be a gift to us directly from Jesus in their heart. This makes our mutual sharing of life crucial to our relationship with Jesus. It took me beyond the Little Flower's Way of Spiritual Childhood, which long before I had been drawn to by the Trappist monks. There is something more than putting as much love as possible into each action; I am also called to make a 69.3 2010 Nogosek * Religious Life as an Acceptable Sacrifice gift of myself to others so as to communicate the love of Jesus, who dwells within my heart. This amounts to being a grace to others. It is the language of spiritual gifts or charisms. Charisms During formation I. was repeatedly urged to rec-ognize my special talents and gifts, since religious life involves a commitment to strive for personal and spiri-tual growth. I was told that "grace builds on i~ature." So what is my nature as an individual? What talents and personality had I brought with me into religious life? These efforts at self-scrutiny often left me feel-ing quite discouraged. I lacked so much of what others around me had in talents and personality. Only much later would I see this differently, in part because of the parable in Mere Christianity--that inviting Jesus into my heart could result in my being radically changed as a person. In calling me to discipleship, Jesus may well be planning to have me express myself in wonderful ways, just as he had promised his disciples that they would do greater works than he had done (Jn 14:12). We know that by receiving his Body we become his Body, so that, like him (LG §5), our words, actions, and personal presence can reveal the kingdom of God on earth. This could represent the "abundant fruit from the grace of baptism" which Vatican II says we will be enabled to have by religious profession (LG §44). If I am to be a grace to others by charisms, I have to come out ofmy shell. This is like a cartoon I once saw. In the first frame, there is a big egg bouncing up and down. In the next frame a duckling has poked out his head through the shell, and looks around in fright. In the final frame he has dived headfirst back into the egg. It is much Review for Religious the same with charisms. We have to drop our defenses and risk being a person in new ways before others. Walking on the Water Underlying Vatican II's Pastoral Constitution of the Church in the Modern World is the story of walking on water in Matthew 14. Jesus is walking on the waters of today's world, and -- - invites us, like St. Peter, to get out of our boat to ioin him. This is to fol-low our discerning "the signs of the times" (GS §.4), which are the ques-tions and yearnings of people today.2 - It means trying something new. In leaving our comfort zone, we will need to keep our eyes on Jesus. St. Peter started sinking only when he looked around and felt the wind blowing hard against him. This suggests that charisms do not form part of our personal identity. Although we have been given the seven gifts of the Holy Spirit at confirmation, these are not graces to give grace to others, but rather a disposi-tion to be sensitive to the breath of the Spirit, which, as Jesus said, may come and go like the summer breeze (Jn 3:8). Our personal defects remain; it is as "earthen vessels" (2 Co 4:7) that we carry Christ's grace to others. Maybe, in our self-gift to others, the power of Jesus will be conveyed, even through our defects and vulnerability. St~ Paul says in 2 Corinthians 12:10--"when I am weak, then I am strong." Jesus is walking on the ¯ wafers bf today's world, and invites us, like St. Peter, . "to~et out Of our.boat to join him. 69.3 2010 Nogosek ¯ Religious Life as an Acceptable Sacrifice The opportunity for that came up early in my reli-gious life. Just as I completed studies in biblical theol-ogy, I received a letter assigning me to teach dogmatic theology. Upon arriving in the classroom a few months later, I steadied my nerves by recalling G.K. Chesterton: "If something is worth doing, it is worth doing badly." But the course turned out quite well. The students enjoyed my attempts to use the Bible to understand dogma in place of the traditional Neo-Scholasticism they had been hearing. Again, many years later, I was invited to join a team in southern California doing evangelization among Mexican immigrants. I told God that if he wanted me to do this, he would have to teach me Spanish. Initially some of the people rejected me because they sensed I did not understand what they were saying. That was quite true, but, when with them, I would repeat a word or phrase they had said just to keep them talking. Since I loved the people, I was quite happy to be able to communicate even a little bit and to keep on listening. After they came to see I really liked being with them, they began showing that they liked being with "Padre Roberto." At the same time I was making a big hit with their children, maybe because I saw each child as just as much a person as I was. With their kids so fond of me, as time went on their parents became more satisfied with me as I was. 2881 Inner Resistance to Grace Like the companions of St. Peter on the lake that stormy night, we are likely to have a lot of reluctance "to get out of the boat" to join Jesus walking on the water. This is typical of the resistance described by St. Paul's discussion of Christian freedom in Galatians 5. He calls it "the desire of the flesh." When I first arrived at Review for Religious Coachella, California, as the new pastor of an Hispanic parish, I was determined to follow the example of St. John Vianney, who had started out as cur4 of Ars by knocking on doors to visit the people in their homes.3 To make this happen, I put it on my schedule for cer-tain evenings each week. As I got into my car at 7 p.m., usually I would not feel like going, but I went anyway, and once I was interacting with the people I enjoyed it--and they did too. In Sunday homilies I would tell the people that, if they wanted to experience the Holy Spirit (and I knew they did), they should do something for someone. I said the presence of the Holy Spirit is felt mainly in our actions. Others say the same: that when they visit the sick, or even someone in jail, they "get more out of it" than they give. We may feel like new persons in our spontaneity of interact-ing with others out of our love for Jesus. People even relate that they have said things that surprised them, things they had never thought of before. This recalls the promise of Jesus about the gift of the Holy Spirit-- that we should not prepare what to say beforehand, for in our witness itself the Spirit would give us the words to say (Mt 10:20). 'The presence of the Holy: Spirit is felt mainly .fin our actionS. Charisms and Renewal In its call to renewal, Vatican II invites us to aspire to have charisms typical of the early church. Both Pope John xxIII and Pope Paul VI called for a "New Pentecost," to restore to the church today the youth- 69.:~ 2010 Nogosek * Religious Life as an Acceptable Sacrifice fulness and enthusiasm it had when it first came from the hands of Jesus. When we look at early Christianity in comparison with the church today, we wonder what caused the rapid growth in the number of believers. Rodney Stark in The Rise of Christianity estimates that during the first three centuries the number of Christians increased by forty percent every ten years, beginning in A.D. 40 with about 1,000, and' attaining more than 33,000,000 believers by the year 350 (p. 7). As a soci- ,ologist of religion, he suggests that .the best explana-tion for this phenomenal growth was the way Christians responded to the epidemics in. the empire, which would ravage the entire population at least once every century, with mortality rates of up to thir.ty percent (pp. 73ff). Even the emperor Marcus Aurelius was among the vic-tims in the year 180. At such times the pagans would flee in panic from their homes and cities, abandoning without food and water their loved ones who had fallen ill, and even refusing to bury the dead. The Christians, however, by reason of their love of Christ, would care for their sick and with devotion bury their dead. This care was extended not only to fellow Christians but also to the many pagans married to Christians, and to some of their pagan friends as well. Stark concludes: "This meant that in the aftermath of each epidemic, Christians made up a larger percentage of the population, even without new converts. Moreover, their noticeable better survival rate would have seemed a "miracle" to Christians and pagans alike, and this ought to have influenced conversions." Typically at the beginning of religious communities there was a phenomenal growth in the number of new members, who were attracted to the founder's charism in response to a critical need, even at great sacrifice. In Review for Religious founding my own Holy Cross community, Blessed Basil Moreau was responding not only to the secularization of France after the French Revolution, but also to pleas for help from European missionaries serving in Africa, North America, and Asia. After forming a community of men and women committed to the hearts of Jesus, Mary, and Joseph, he put many of them at risk by sending them abroad with few material resources, saying that as Holy Cross religious "the Cross is our only hope." He meant that, when as a community we suffer great trials while engaged in service of others, it is a sign from divine providence that our efforts will produce fruit beyond human possibilities. With such words derived from St. Paul, Moreau was transforming the French school of spirituality, with its devotion to the mystery of the incar-nation, into a trust in the paschal mystery. This fostered a bold reliance on divine providence in undertaking dif-ficult apostolates in new environments, to which we were being invited as a new apostolic religious community committed to serving the church. A New Image of the Church According to Vatican II, the church today needs a critical reform of its image, that it be much more a sign of the good news of the kingdom of God. By his 1964 encyclical, Ecclesiam suam, Pope Paul vI challenged the council fathers on the eve of the third session "to com-pare the ideal image of the church, just as Christ sees it, wills it, and loves it. with the actual image the church projects today" (§ 11). This entails, he says, "correction of the defects that conscience denounces and rejects, as if, standing before a mirror, we were to examine interiorly the image of Christ that he has left us." These "necessary reforms," he says, will be "delicate and difficult" (§12). 69.3 2010 Nogosek ¯ Religious Life as an Acceptable Sacrifice 292 One delicate task of the council was that of altering the image of the church that Pope Pius XIl had presented in 1943 in his renowned encyclical Mystici Corporis. Pius identified the church as the Body. of Christ by being "a perfect society" in its juridical structure. Some of the council fathers would describe this image of the church as the "barque of Peter," with the clergy and religious as the crew and the laity their precious cargo to be transported safely across the treacherous waters of the world to the safe harbor of heaven. The council saw, however, that this is not the way the church should be. Gaudium et spes would call us out of the boat, and especially the laity, who were to see themselves as the primary evangelizers of modern society (LG §31). They were called to this and equipped for it in their baptism and confirmation (LG §33). The obligation came from Christ's commandment to love our neighbor, and the equipment would be the spiritual gifts called charisms. Their ordained pastors were to help them discern their charisms, form them as lay apostles, and give them "room for action" (LG §37). As a preferred image of the church, the council chose the biblical term "people of God." It was remi-niscent not only of the Hebrew people freed from the slavery of Egypt and guided by God through the desert, but also of the story of the multiplication of the loaves and fish in Mark 6, where Jesus has the multitude sit down on the grass in groups of hundreds and fifties. Rather than mainly showing itself as a well-defended and highly organized juridical body, the church is to make itself seen in the world as a movement of faith-filled people. The world today needs to experience the presence of God, and that can best happen where mem-bers of the church form small Christian communities Re'view for Religious through "familial love" of one another and collaboration for the faith of the gospel (GS §22). This encourages an "ecclesiology from below" char-acteristic of the way St. Paul in Ephesians 4 describes members of the church being formed into the Body of Christ. By sharing our truth in the spirit of love, we are to "grow in every way into him who is the head, Christ." The sharing is by dialogue, which had been promoted by Pope Paul vI in Ecdesiam suam and would be declared by Vatican II to be the special charac-teristic of the mis-sion of the church today (GS §82): "In virtue of its mis-sion to enlighten the whole world with the message of the gospel and to "r ~ gather together into one spirit all women and men of every nation, race, and culture, the church shows itself as a sign of that amity which renders possible sincere dialogue and strengthens it." By this we are challenged as religious to evaluate how we form ongoing community life, and what sign value it provides for others. Are we living "that amity which renders sincere dialogue and strengthens it"? At Coachella we did receive something of a posi-tive answer regarding the sign value of our community life. Three years after we arrived, the diocese conducted a thorough evaluation of the parish put into our care. One group of parishioners reported that before we came to the parish they were highly critical of one, another as parishioners. But, having noticed that the Holy Cross , 'We are challenged as religious to evaluate how we form ongoing .,community life, and what sign value it prov!des for others. 69.3 2010 Nogosek ¯ Religious Life as an Acceptable Sacrifice 294 priests and brothers never voiced a word of criticism towards one another, they decided they also should act that way toward one another. This had not happened sim-ply from our faithfulness to prayer and our apostolic zeal as a religious community. We had made the sacrifice of having weekly house chapters, where we shared with one another what was on our minds and in our hearts. Atoleast in this respect, we hhd succeeded in being "a sign which can and ought to attract all the members of the church to an effective and prompt fulfillment of the duties of their religious vocation" (LG §44). Certainly the religious vocation of all the parishioners was to live out the New Commandment byloving one another aiad making it vis-ible. We also knew that the parishioners were .to see us as a sign that "heavenly blessings'? were already present in this wtrld, foretelling "the resurrected state and the glory of the heavenly kingdom" (LG §4). For that to take place, we would have to show the people that we loved them just as they were, and in very concrete ways. The Rich Man and Lazarus According to the council, religious are "to give an increasingly clearer revelation of Christ," which includes his choosing to live as a poor man, as also was chosen by his virgin mother (LG §46). Here Vatican II was not saying anything new. What was new, and espe-cially challenging, was that as members of the church we are to evaluate the image we give to the world in light of the parable of the rich man and Lazarus (Lk 16): "Everyone must consider his neighbor without excep-tion as another self, taking into account first of all his life and the means necessary to living it with dignity, so as not to imitate the rich man who had no concern for the poor man Lazarus" (GS §27). Review for Religious Here again we are challenged to evaluate our sign value as a religious community. According to Gaudium et spes (§88), if we are living in a nation where "a majority of citizens who are counted as Christians have an abundance of this world's goods," we are in grave danger of causing scandal to the many nations where the majority are not Christian, and where the citizens "are deprived of the necessities of life and are tormented with hunger, disease, and every kind of misery." The council says that this is "as if Christ himself were appealing to the charity of his followers through the mouths of these poor people." How will Jesus see our life as a religious congrega-tion when he comes on the Last Day? How certain are we to be among those at his right hand when he comes in glory to judge the members of all nations by the cri-terion of how they served the needy? An Acceptable Sacrifice .Since Vatican II saw the mission of Jesus being con-tinued by the church, Pope John Paul II liked to repeat that the way of the church is to be the way of Jesus Christ. Jesus said we must lose our life for his sake in order to find it (Mt 10:39). He told those who wanted to follow him: "Foxes have dens and birds of the sky have nests, but the Son of Man has nowhere to rest his head" (Lk 9:58). St. Paul wrote that by our bearing affliction "the love of God will be poured out into our hearts through the Holy Spirit that has been given to us" (Rm 5:5). Like St. Paul, we do not want Jesus to have died in vain, nor that his presence touch only those who believe in the Eucharist. As friends of Jesus, we want to help him make the world better, that the pleasing aroma cre-ated by his presence in us may indeed be, as St. Paul says, not as "an odor that leads to death" where people 69.3 2010 Nogosek ¯ Religious Life as an Acceptable Sacrifice reject gospel values--but rather "an odor of life that leads to life" (2,Co 2:16), where people are attracted to a gift of freedom to be themselves through sharing the wisdom, help, and love of the Holy Spirit. But today, as consecrated women and men "eval-uating the contemporary world wisely in the light of faith" (PC §2), we must ask whether the way we live our religious profession is truly becoming "an accept-able sacrifice." Jesus said that before he returned "the love of many would grow cold" (Mr 24:12), and he asked whether he would find faith upon the earth when he came again (Lk 18:8). Notes ~ It takes about seven minutes for the host to dissolve in the stomach and the consecrated host to be no longer present. 2 Although some church leaders interpret these signs as today's troubles and thus may see the world as especially hostile to the gospel, I would argue that according to Vatican II our times are today's evangeli-cal opportunity prepared by God's Spirit breathing over the world. 3 Francis Trochu, The Curi of Ars (Rockford, Illinois: TAN Books and Publishers, 1977), pp. 116f. 296[ Gamble If l but touch his clothes. Mark 5:28 Did the soldier who won and wore the seamless robe allow it to touch him? Irene Zimmerman OSF Review for Religiou~ 'JEFFREY MICKLER Coping with the Genuinely Difficult Religious Itw"googled" the term "difficult people" and instantly o hundred million sites were found. Business managers, owners, and employees are all seeking answers on how to cope with people who are genuinely difficult to get along with. The hilarious 1980 movie Nine to Five told of the revenge three female employ-ees took against their male chauvinist boss. In real life, however, revenge is never a solution, and dealing with difficult people is never really funny. Hence, there are books like Sandra A. Crowe's Since Strangling Isn't an Option. Difficult people drain others' enthusiasm and suck the life out of organizations, as the title Working with You Is Killing Me by Katherine Crowley and Kathi Elster suggests.' Dealing with difficult people in the workplace is one thing. Living with them in a religious commu- Jeffrey Mickler SSP has worked in formation and various other min-istries and was provincial of the Paulists' United States Province. His address is Box 595; 9531 Akron Canfield Road (Rt 224); Canfield, Ohio 44406. 69.3 2010 Mickler ¯ Coping with the Genuinely Difficult Religious 298 nity raises the bar. Although all of us can be difficult at times, some religious are chronically difficult and even hostile. Augustine Poulain SJ in his 19th-century spiritual classic The lnterior Graces describes one type of difficult religious: Another trial., is living with an irritable person who finds fault with everything, never speaks a pleasant word . These difficult characters often have the reputation of being very amiable abroad because they are full of attention for those whom they need, or those who would not allow themselves to be bullied. These nervous natures may be likened to torpe-does on account of the charges that they let fly at those who .approach them. It is impossible to arrange any matter with them clearly and quietly. Above all, let no one try to excuse himself when they accuse him of anything or [try to] prove to them that they are mistaken . The volcano will then be in full eruption. Such minds will never be in the wrong; they alone are endowed with sound judgment. This behavior shows., a grave lack of charity. In community, characters of this. nature make life very difficult for others, and are sometimes the cause of abandonment of vocations.2 Father Stephen Rossetti, of St. Luke Institute in Silver Spring, Maryland, in his recorded conference Spirituality of Christian Leadership, describes such people as suffering "chronically impaired social functioning." These individuals have "inflexible, maladaptive ways of dealing with other people." Wherever they are sta-tioned, they divide and disrupt communities. Their nat-ural charm ensures that they will have some supporters, but their anger at the world for not revolving around their needs makes them almost impossible to live with. When confronted by authority with a long list of com-plaints, these people blame others and are unable to Review for Religious grasp that they themselves have caused any problems. Father Rossetti points out that they have narcissistic personalities. When confronted, they erupt into a rage that sends shock waves through a community.3 Some of them end up living in their own apartments because provincials can find no communities willing to tolerate daeir divisive behavior. Rossetti says the chances of changing them for the better are extremely slim. Traditional therapies have proven fruitless. He advises giving such persons honest feedback, together with strict and clear guidelines for their behavior. Leaders must be compas-sionate towards them, but firm. ¯ theses.temperaments. The leadership has a responsibility to do all in its power to prevent them from terrorizing the community and running roughshod over people.4 Rossetti's position that modern therapy can do lit-tle to change such characters corresponds to Poulain's 19th-century assessment: "I have seen very religious persons try to cure themselves of this irritability. They have been unable to succeed . I think a miracle is required to overcome these temperaments.''5 Se~in Sammon of the Marist Brothers has done extensive research on dealing with difficult people. Drawing upon the works of Robert M. Bramson, Charles J. Keating, and Robert L. Veninga and James P. Spradley, he has developed a pragmatic and effective ~ have seen very religious persons try t6 cure themselvesof this irritabiiity. I think a miracle 'is rdqyire~:to overcome 69.3 2010 Mickler * Coping with the Genuinely Difficult Religious 300 approach that is presented on tapes from St Pauls/Alba House, Coping with the Genuinely Difficult Person. Like Poulain and Rossetti, Sammon acknowledges that efforts to change truly difficult people are basically fruitless. He suggests, however, ways we ourselves can change in order to better cope with them.6 He lists seven types of difficult people.7 He calls all of the first three types hostile-aggressive: they are "Sherman tanks," "snipers," and "exploders." The Sherman tanks are convinced of their ideas and dominate meetings by discounting out of hand the suggestions of others. They present their own ideas as the only rational, workable thing for the community or committee to adopt. They refer to other approaches as "stupid," a "waste of time," or "ridicu-lous." Sammon suggests meeting the Sherman tanks with calm strength. When the Sherman tanks begin to roll over a meet-ing, the chair should let them go on for a while but then abruptly intervene: "Stop right there; we have heard your objections; now we need valuable input from others." Sherman tanks will most likely add a few new objections until the chair or the presenter interrupts: "We will be covering those objections and discussing them as the meeting goes on!" Participants, present-ers, and leaders need to stand up for themselves against the Sherman tanks, clearly explaining their positions, not backing down, but avoiding a fight. Hostile-aggres-sive individuals almost always "win" in a fight, but the Sherman tanks usually respect such strength. They often do have valid insights that the community can benefit from; it is their ways of behaving that make it hard for the community to consider their input fairly. "Snipers" will make remarks that are just barely audible to the person being targeted. The remarks are Review for Religious biting and sarcastic, and the victim is supposed to laugh them off. These are different fr

Issue 49.1 of the Review for Religious, January/February 1990. ; R~\'u!w ~:~R Rt~u~aot!s ( ISSN OO34-639X ) is published bi-monlhly ai St. La~uis University by the Mis-souri Provinc¢ Edu~.'ational Inslilulc of the Soci,.Zly of.lcsus: Editorial Office; 36OI Lind¢ll Blvd. Rm. 4214: St. Louis. MO 63 IOg-3393. S¢cond-class postage2 paid at St. U~uis MO. Single copies $3.50. Subscriptions: United Stal¢.~ $15.00 I'or one .,,'ear: $2g.00 for two years. Olher countries: US $20.00 for on~ .vear~ if airmail. US $35.00 per )'car. For subscription orders or chan~¢ of address. write: Rl~\'ll~\V i:tm R~il.l(i~vs; F'.O. Box riO'70; Duluth. MN 55gO6. POSTMASTER: Send address changes to R~:\'l~:w vor R~:l.~{:l~nls; P.O. Box 6070; Duluth, MN 55806. I)avid L. Fleming, S.J. Iris Ann Ledden, S.S.N.D. Richard A. Hill, S.,J. ,Jean Read Mary Ann Foppe Editor Associate Editor Contrib.ting Editor Advisor\" Board David J. Hassel, S.J. Sean Sammon, F.M.S. Mary Margaret Johanning, S.S.N.D. Wendy Wright, Ph.D. Suzanne Zuercher, O.S.B. Jan.ar\'lFebrttarv 1990 Volume 49 N.mber I Manuscripts, Imoks fiw review and correspondence with the editor sho(dd be sent to w~a R~:u~;~o~s: 361)1 I,indell Blvd.: St. I,ouis. MO 63108-3393. Correspondence about the deparlmenl "Canonical Connsel'" should he addressed to Rich-ard A. Hill, S.J.; J.S.°I:B.: 1735 I,eRoy Ave.: Berkeley, CA 94709-1193. Back issues and reprints should be ordered from RF:\'u~w voa RF:L~;~US; 3601 I,indell Blvd.; St. I,ouis, MO 63108-3393. "'O1.11 of prinl" issues are availahle from University Microfilms International; 300 N. Zeeb Rd.: Ann Arbor. MI 481116, A major portion of each issne is also availahle on cassette recordings as a service for Ihe visually impaired. \\'rile Io the Xavier Sociely hw Ihe Blind; 154 Easl 23rd Street: New York, NY I0010. Review for Religious Volume 49, 1990 Editorial Offices 3601 Lindell Boulevard, Room 428 Saint Louis. Missouri 63108-3393 David L. Fleming, S.J. Iris Ann Ledden, S.S.N.D. Richard A. Hill, S.J. Jean Read Mary Ann Foppe Editor Associate Editor Contributing Editor Assistant Editors " REVIEW FOR RELIGIOUS is published in January, March, May, July, Septem-ber, and November on the twentieth of the month. It is indexed in the Catholic Periodical and Literature Index and in Book Review Index. A microfilm edition of REVIEW FOR RELIGIOUS is available from University Mi-crofilms International; Ann Arbor, Michigan 48106. Copyright© 1990 by REVIEW FOR RELIGIOUS. A major portion of each issue of REVIEW FOR RELIGIOUS is also regu-larly available on cassette recordings as a service for the visually im-paired. Write to the Xavier Society for the Blind; 154 East 23rd Street; New York, NY 10010. PRISMS. As we begin our forty-ninth volume, there are some additional names found on our inside cover editorial masthead. Although our readers may be familiar with the members of our Advisory Board from their writings or from conferences or workshops, I want to take this opportunity to intro-duce each one of them. Father David Hassel, S.J., with his doctorate in philosophy from St. Louis University, has taught university courses in the philosophy of hu-man nature, God, Augustine, and secularization for twenty-seven years. He has written four books on prayer (Paulist Press) and two on Chris-tian philosophy of education and of love (Loyola University Press), along with some nine articles for REVIEW FOR RELIGIOUS. He currently is a writer-in- residence at Loyola University in Chicago, Illinois. Sister Mary Margaret Johanning, S.S.N.D., is presently chancellor of the Jefferson City, Missouri diocese. From 1977 to 1987, she served in Rome as general superior of the School Sisters of Notre Dame, and from 1971 to 1977 as provincial councilor of the St. Louis province. With her doctorate in theology from Marquette University, she has lec-tured on topics of theology and spirituality, and has been involved in giv-ing retreats and spiritual direction. Brother Sean D. Sammon, F.M.S., is provincial of the Poughkeep-sie Province of the Marist Brothers and also serves as president of the Conference of Major Superiors of Men. He worked for nine years at the House of Affirmation, serving most recently as Clinical Director. With three books and a number of articles published, his most recent contri-bution is Alcoholism's Children: ACoAs in Priesthood and Religious Life (Alba House). With his doctorate in psychology from Fordham Univer-sity, he lectures on topics of adult development among religious and priests, sexuality and intimacy, and addictive behavior. Wendy M. Wright, with her doctorate in theology from the Gradu-ate Theological Union in Berkeley, currently teaches theology at Creighton University. She has taught at University of California at Santa Barbara, Weston School of Theology in Cambridge, and Univeisity of Nebraska at Omaha in the fields of history of Christian spirituality, his-tory of religions, and family spirituality. Among her publications are Sa-cred Dwelling: A Spirituality of Family Life; Francis de Sales and Jane de Chantah Letters of Spiritual Direction (with Joseph F. Power); and 3 4 / Review for Religious, January-February 1990 Bond of Perfection: Jane de Chantal and Francis de Sales. She and her husband, Roger Bergman, who is director of New Covenant Justice and Peace Center, have three children and live in Omaha, Nebraska. Sister Suzanne Zuercher, O.S.B., holds a master's degree in clini-cal psychology from Loyola University of Chicago and is a licensed psy-chologist in the state of Illinois. She has worked as a school psycholo-gist, university campus minister, and for twelve years as staff member and co-director of the Institute of Spiritual Leadership of Loyola Univer-sity, an international program training men and women for spiritual lead-ership as companions for those on the spiritual journey. She has offered workshops throughout the United States and Canada as well as in Japan, Hong Kong, and Indonesia. As a member of the Benedictine Sisters of St. Scholastica Priory, Chicago, she has served as first councilor and is presently community secretary and formation directress, a position she also held for six years in the 1970s. As editor, I am delighted to welcome these members of our Advi-sory Board. With their broad experience, learning, and publishing skills, they give promise of providing Rzvmw FOR Rzt.~c~ot~s with future direc-tion and creative imagination as we look toward the Church of the third millennium. David L. Fleming, S.J. Challenges Facing Active Religious Today Sally A. Kenel, D.W. Sister Sally Kenel, D.W., can be addressed at St. John's University; 300 Howard Avenue; Staten Island, New York 10301. Iduring the summer of 1988 I participated in the General Chapter of the congregation to which I belong, the Daughters of Wisdom. Since we are an international group with our generalate in Rome, the meeting was held at a large house specially equipped for chapters in the lake district out-side of Rome. There were many adjustments to make: some as basic as climate, language, and food. However, it was only after we had been meeting for about a week that I realized that even more significant than these was the overall adjustment in lifestyle. We followed a strict schedule which centered around our Eucharis-tic celebration and our Marian prayer in common. The casa at which we met was quite far from the nearest town. Moreover, the doors of the house as well as the gates of the property were locked at 9:30 P.M. and reopened at 8:00 A.M. On the several occasions I absented myself from the common meals, questions about the state of my health indicated that I had been "missed." In my initial processing of this experience, I com-pared being at the general chapter to being in the novitiate. However, as our discussions at the chapter centered on the mission of the congregation and the lifestyle of a religious today, I realized that even as we talked about community life in an active religious congrega-tion, we were living a monastic lifestyle. This insight served as the cata-lyst for this article in that it stimulated my reflections on the active as opposed to monastic lifestyle, and the challenges facing post-Vatican II active religious. Review for Religious, January-February 1990 The Active Religious Life Almost twenty five years ago, the Second Vatican Council in its "De-cree on the Appropriate Renewal of Religious Life," stated that such a renewal involved two simultaneous processes: "(1) a continuous return to the sources of all Christian life and to the original inspiration behind a given community and (2) an adjustment of the community to the changed conditions of the times."~ In the years which followed, our con-gregation, like so many others, took these words of Vatican II to heart and with much prayer, soul searching, discussion, and, at times, painful confrontation, engaged in the renewal of our congregation. The result of our efforts was the declaration that for us mission is primary. In other words, on the continuum which runs from contemplative to active relig-ious lifel we clearly situated ourselves near the latter. In so placing ourselves, we joined with other congregations in liv-ing religious life in a way that George Aschenbrenner has distinguished from contemplative life in six main ways. (!) Ministry is the primary de-termining influence for the community. This being the case, then (2) a certain flexibility is necessary in order to be able to deal with the de-mands' of ministerial activities. However, such a life may become scat-tered; therefore, (3) discernment is needed if religious are to find, be with, and serve God through their works. Since the purpose of the con-gregation is to be sent in mission, (4) mobility and availability are key elements of an active spirituality, and correspondingly (5) an apostolic form of prayer should characterize active religious. Finally, (6) the com-munity must be marked by a unity which goes beyond physical presence to a unity of mind and heart.2 Although active congregations have done much to make these char-acteristics vital dimensions of their lives, certain of these areas continue to challenge. Frequently the challenge they offer is a subtle one. While religious are engaged in evaluating their ministries and strategizing to in-culturate the gospel message and values, other aspects of active religious life may be neglected. It is these areas which continue to challenge re-ligious, and at times provide the fodder for those who endorse a return to a more traditional lifestyle. Assuming that participation in the mission of the Church is primary for active religious, and that our efforts at renewal in this area are con-stant, a whole variety of questions arise. For example, when we focus our efforts on mission what happens to community? Does it remain one of the marks of religious life, or do we abandon it and become secular institutes? As our communities become smaller and our works less insti- Challenges Facing Religious Life / 7 tutionalized what happens to "local superiors"? If they are no longer needed as administrators, who fills the mentoring roles which they tra-ditionally held? What is an apostolic prayer life? Can unity of heart and mind extend beyond the borders of a particular country or culture to form an international bond? The fact that these questions are spin-offs from the primary question of ministry in no way diminishes our responsibility to respond. As ac-tive religious we need to grapple with these issues to see where the Spirit is leading us today. It is to reflection on these questions that we now turn. The Challenge of Community Living The Vatican document, "Essential Elements in the Church's Teach-ing. on Religious Life," states that: The style of community life itself will relate to the form of apostolate for which the members have responsibility and to the culture and soci-ety in which this responsibility is accepted. The form of apostolate may well decide the size and location of a community, its particular needs, its standards of living.3 This statement clearly indicates that a community lifestyle is the norm for religious, and recognizes that local communities can and must take a form appropriate to the needs of the apostolate. As simple as this may seem, any one who tries to live in community with people who engage in a variety of ministries knows that the reality is quite complex. People come to community with a variety of expectations. Some use the family as the model for community life. Although the sharing of re-sources that community life demands may well be similar to that of a fam-ily, there are also differences. Some people expect to find in community the security of a parent-child relationship where they may relax in de-pendence or dominance depending on their personalities. Others ap-proach community as a sorority or fraternity and expect that community will provide them with a group of congenial companions with whom they may spend their free time. Others look on community as a shelter, a place to come home to after a hard day's work. Sitting quietly in front of the TV is their idea of a pleasant evening together. For still others, a "bed and breakfast" model of community is the ideal. Ministerial ob-ligations, dinners with friends, shopping, visits to a health club, and so forth, indiscriminately keep a person busy every evening. By so limit-ing the time spent with the group, a person is able to avoid the give-and-take which life in community ordinarily demands. At least in part, all these expectations show a response to the com~ Review for Religious, January-February 1990 mon life that was the norm for religious communities prior to Vatican II. At that point in time, a good community was one whose main attrib-utes were regularity, order, and discipline. Vestiges of this ideal remain and constitute the basis for the expectations of some religious today. On the other hand, there are religious whose expectations of community have their roots in reactions against a common life. The result is a ten-sion which is expressed by clusters of people around the pole of group orientation in opposition to clusters of people around the pole of indi-vidual orientation. Attempts to address such tension on the practical level has led to such practices as interviewing prospective members of a local community in order to examine mutual compatibility. Although such testing may lead to a more peaceful life together, it fails to address the basic issue of the value of community itself. Why do active religious live in community? One way to respond to this question is rooted in Johannes Metz's understanding of religious congregations as "the institutionalized form of a dangerous memory within the Church."4 The community life of an active religious congregation, then, recalls the enthusiastic union of the early Christians described in the Acts of the Apostles: "The community of believers was of one heart and mind, and no one claimed that any of his possessions was his own, but they had everything in common" (Ac 3:32). These early Christians had grasped the notion that God is community, the Trinity, and gave witness to this belief through their life together. Thus, the community life of active re-ligious today serves as a protest against the excessive individualism in today's society and bears witness to the fact that to be is to be in rela-tionship. Reflection on the value of community does not immediately solve all the problems connected with the living of community today. However, it does provide the context in which religious can explore the particulars of community life. By locating the value of community in witness, the notion of community for the mission of the Church is reaffirmed. Thus, the challenge for active religious is to find ways of being together in com-munity which facilitate the ministries of each member, and at the same time proclaim the interdependence of all people. The Challenge o1' Mentoring Several years ago when I was a member of our community's forma-tion team we spent a great deal of time reflecting on where to send our ne~,ly professed sisters. Although ministerial opportunity was our pri-mary consideration, we quickly became involved in the question of vi-able community situations. Where were there sisters who would be open Challenges Facing Religious Life to sharing their lives with the temporary professed whose experiences were so different? Where were there sisters who could and would serve as mentors for these women? In general, we found a reluctance on the part of older sisters to become involved in a mentoring relationship. In pre-Vatican II days this problem did not exist. The local superior was responsible for all the sisters in her house, and she was expected to pay particular attention to the integration of the temporary professed into the community. Thus, the formation begun in the postulate, novitiate, and juniorate was continued by the superior in the house to which a sis-ter was assigned. In addition, regular personal meetings with the supe-rior often served as spiritual direction. Today active communities are smaller and less structured. Often, the group is not uniformly involved in a particular ministry. Joined to the emphasis on the personal respon-sibi! ity of each member, these factors have contributed to the demise of the role of local superior. In their place we find the "communicator" or "contact person," that is, someone within the group who accepts re-sponsibility for communication with the provincial leadership, and so forth. However successful such communication may be, this redefinition of task may leave the mentoring role which the superior formerly filled empty. Such a lack not only deprives new members of receiving the tra-ditions of the community, but also raises the question of whether the adult crisis which Erikson describes as Generativity vs. Stagnation is be-ing successfully negotiated. Although some may claim that their minis-try outside the congregation commits them to involvement in establish-ing and guiding the next generation of Christians, the responsibility of passing on the charism of their particular group cannot be ignored. However, some will argue that the religious life of today bears little resemblance to the life to which they committed themselves. They con-tend that they cannot be expected to pass on the tradition because they themselves do not know what has happened to it. Take daily Eucharist, for example. They consider it a must, and yet newer members of the com-munity do not share the depth of their commitment in this area. How can they be expected to pass on the tradition to those whose values are judged not only different but inferior? What these people fail to realize is that generativity demands the pass-ing on of the tradition, in this case the charism, and not one particular time bound expression of it. Their nostalgic reminiscences of the "good old days" when community members did everything together are but signs of their own stagnation. The challenge for active religious is to re- Review for Religious, January-February 1990 alize that the process of renewal set in motion by Vatican II is an ongo-ing one. It demands the frequent return to the charism, and the contin-ual search for appropriate expressions of the charism. The refusal of men-toring roles in a congregation may indicate that it is time to examine the charism again with the hope of identifying its core values so that these values in turn may be passed on. It may also be time to view the charism as a gift to the whole Church, not merely to a particular congregation. This opens ihe way to redefining membership to include associate mem-bership and other forms of affiliation with a congregation. These new forms of membership in turn raise anew the challenge of mentorship. The Challenge of an Apostolic Prayer Life The need for prayer in the life of a religious is often likened to a car's need for gasoline. Unless one gets the tank filled periodically, the car will not continue to run. One immediately makes the connection with the need for religious to take time to become filled with God. Today's re-ligious seem very much aware of the need for periodic retreats and pro-longed periods of prayer. However, another automobile analogy can be made. It is not only gasoline in the engine that keeps a car running. While the car is going the battery must be constantly recharged by the ¯ alternator or else the car cannot continue to run. Thus, besides setting aside more extended periods for prayer, an apostolic prayer life calls for continual prayer in the midst of activity. But, how does one "pray always?" (Lk 18: I). The temptation is to claim that one's work is prayer. However, in such a simple equation, both work and prayer lose something. A brief reflection on Eucharist may help to bring the relationship between prayer and work into sharper focus for the active religious. Eucharist involves three basic movements: thanksgiving, memorial, and invocation. At Eucharist we give thanks to God in Jesus' name for all the good things--be they as general as creation, and redemption, or as particular as specific moments of grace. We remember the death and resurrection of Jesus, the "dangerous memory" par excellence, a mem-ory which promises freedom for all. We implore the Holy Spirit to make our gifts holy and to transform ourselves as well. Notice, however, that this is not the prayer of an individual, but rather we thank; we remem-ber; we invoke. The Eucharist teaches us that prayer is not merely a dia-logue between a person and God, but rather that Christian prayer is com-munal. Moreover, Eucharist does not end when one leaves the church. As the poe~n by R. Voight makes clear, in our work we do Eucharist. Con- Challenges Facing Religious Life sider, one verse: He was old, tired, and sweaty, pushing his homemade cart down the alley, stopping now and then to poke around in somebody's garbage. I wanted to tell him about Eucharist But the look in his eyes the despair on his face, the hopelessness of somebody else's life in his cart, Told me to forget it. So I smiled, said "Hi"--and gave him Eucharist.5 This brief reflection on Eucharist points to the dynamic relation be-tween prayer and work in the life of the active religious. Prayer as en-gagement in contemplation is not an individual activity, but rather, no matter how personal, is also communal. Our communion with Christ is a communion with the Body of Christ as well. This sense of communion finds expression in prayer not only as the context out of which one prays but also in the form of prayers of petition, and through such expression communion is enhanced. In turn, this sense of unity with others demands expression in our ministry. Our union with Christ urges us to a life of service. Thus, an apostolic prayer life does not exist alone, but only in conjunction with a prayerful apostolate. The challenge of an apostolic prayer life is to develop a prayerful approach to ministry so that prayer and work are viewed as different forms which our efforts towards true communion take. The Challenge of Internationality We live in a time when distances between places have been reduced drastically by improved means of communication and transportation. We live in a time when the condition of the very planet on which we live challenges us to recognize our interdepeiadence. Simultaneously, how-ever, today's religious are encouraged to adapt their style of life to the demands of their specific apostolates and to the culture in which they live. In trying to make such adaptations, religious tend to emphasize the needs and demands of the local church and the local community. Al-though such a focus is important, at times it can be isolating, and can raise the question of what it means to belong to a larger group, be it prov-ince or international congregation. In other words, if we have more in common with other religiou~ living and working in similar situations than we have with other members of our own congregation, why belong to Review for Religious, January-February 1990 an international congregation? Responses to questions such as these hang on the value which one places on the charism of a congregation. Is the charism an adequate ground on which bonds strong enough to extend across continents yet flex-ible enough to allow for cultural diversity can be built? Or to put it an-other way, does sharing the past, being a community of memory, so ori-ent us that we engage in the here and now not only with enthusiasm, but with the realization that our here and now is but a part of the total pres-ent reality? Moreover, does being a community of memory so orient us towards the future that we face it with hope not only for ourselves, but for all people, for the world? The potential of the charism of a congregation to enable bonding needs to be developed and made concrete. In recent years such develop-ment of the charism in active congregations often has taken the form of a mission statement. However, the mission statement itself can remain purely theoretical unless we begin to share the stories of how this state-ment is enfleshed in the specific ministries of religious in different cul-tures. Without such interpersonal and self-disclosing communication, true bonding within the congregation will not occur~ and the potential for challenge and affirmation on an international level will remain unde-veloped. International bonding built on the principles of interpersonal and self-disclosing communication stands in stark contrast to a hierarchical model of bonding. In the former, the general administration is charged with fa-cilitating such communication as opposed to serving as the bond of unity in the congregation. Each member shares the responsibility of preserv-ing and strengthening the bonds of congregational unity. Furthermore, each member shares the responsibility for creating new bonds through her sharing of the concrete form the charism takes in her life and minis-try. In other words, the local community and the local church need not become less important to the individual religious, but each one must come to the recognition that there are other local communities and other local churches where needs and attempts to meet these needs are quite different from one's own. Moreover, the full meaning of one's local church and local community can be found only in relationship to the uni-versal Church and the congregation. A religious congregation as a visible, identifiable group of people within the Church serves as a model of the Church. A non-hierarchical understanding of the internationality of a congregation can function as a symbol of grace for the larger community. As such it refuses to allow Challenges Facing Religious Life the universal Church to be understood as the Vatican, but recalls the Pauline understanding of universal Church as the communion of local churches. At the same time, the internationality of a congregation refuses to allow a local church to consider itself an autonomous subdivision of the universal Church. The internationality of a religious congregation calls the Church to recognize that it is at once local and universal. However, a religious congregation can function as a symbol of grace for the Church in this way only if it itself is truly international. In other words, the challenge of internationality for a religious congregation is much the same as it is for the Church--to realize that it is at once local and universal. On the practical level, this becomes the challenge of es-tablishing, maintaining, and enhancing personal, self-disclosing commu-nications. Conclusions If the chosen priority of a religious congregation is the mission of the Church, then this priority will have ramifications on all of life. The challenges facing active religious today flow from this primary commit-ment to ministry. Moreover, the challenges which we examined in this article all seem to have a common thread--that of recognizing oneself as living in relationship. Whether one examines the quality of local com-munity life, the continuation of a congregation and its values through men-toring, apostolic prayer, or internationality, the central challenge is to a life of interdependence. In other words, the ideal of the "rugged indi-vidual" has no place in active religious life. Since many of us have cul-tivated this ideal in order to survive the past two decades in religious life, the challenge to live interdependently is one that strikes at the heart of our hard won "freedom." On the other hand, interdependent living and dependent living are not synonymous. Interdependency demands that we take responsibility for our own lives and at the same time realize that we are part of an intricate web of relationships. Insofar as religious are able to meet the challenges of interdepend-ent living, they in turn will become challenges to others--to the Church, to the nationalistic spirit of governments, to a consumerism which has no regard for non-human life, or the environment. In this way, active religious will serve as symbols of grace, reflecting to all the community of God. NOTES "Decree on the Appropriate Renewal of Religious Life," in The Documents of Vati- Review for Religious, January-February 1990 can H, ed. Walter M, Abbott, S.J., p. 468, no. 2. 2 See "Active and Monastic: Two Apostolic Lifestyles," REVIEW FOR RELIGIOUS Wol. 45 (1986): pp. 653-668. 3 Origins 13 (1983) p. 136, no. 21. 4 Followers of Christ (New York: Paulist Press, 1978), p. 12. 5 As quoted in Morton T. Kelsey, The Other Side of Silence (Paulist Press, 1976), pp. 276-278. The Challenge God, can you wrap your arms around me, hold me tight and tell me that you love me? Jesus, as my lover, can you really do that? Spirit, can you fulfill the need I feel . . . to be touched, squeezed, loved? Make love to me, God, can you do that? Whisper in my ear, Jesus, can you? Tell me You want me as well, Spirit, is that possible? Am I not to be human anymore? Am I not to feel desire? Am I not to remember or imagine? I imagine his pain as the nail broke through his flesh. I remember the words he screamed at his death. My heart is full of desire for him. I am human--so was he. He came to gather us for his Father. He wants me. He whispers to me everyday and makes love to me with every breath I take. He touches me, squeezes me, loves me. Yes, Lord. My God. I believe. I feel your arms engulf me-- Hold me tighter, Lord. I love you, too. Elaine Laws A.S.C. Affiliate Lay Volunteer Liberia, W. Africa Enlarging Perspectives for the Future of Religious Life Shaun McCarty, S.T. Father Shaun McCarty, S.T., teaches in the Washington Theological Union and is a staff member of the Shalem Institute for Spiritual Formation. His address is Holy Trinity Mission Seminary; 9001 New Hampshire Avenue; Silver Spring, Maryland 20903. ~l~s we approach the last decade of this century, religious find themselves deeply concerned with and uncertain about the future. The crisis facing religious (mainly in the United States and in western Europe) is marked by a decrease in vocations, an increase in median age, and a growing com-plexity of ministerial needs. Many are experiencing either sadness, fear, anger, helplessness, hopelessness, or some combination of the above! The causality (which I would not pursue at length here) is complex. In addition to a history of change that has marked the evolution of reli-gious life, there are theological reasons for the present crisis such as Vati-can II's accent on the universal call to holiness; pastoral ones such as ex-panding possibilities for dedicated service for laity; and cultural ones such as delayed maturation leading to difficulties for young people in mak-ing lasting commitments. People have different ways of dealing with crisis. One can choose (a) to deny or ignore it with a cockeyed optimism; (b) to blame it on the wrong causes or people; (c) to hanker after "the good old days" (that are yet to come!); (d) to become immobilized and depressed by a fatalis-tic cynicism; (e) to engage in narcissistic introspection and breast-beating; (f) myopically to limit one's perspective or to focus on the wrong issues. None of these alternatives is constructive. My contention is that religious life is in transition and that we need 15 Review for Religious, January-February 1990 a strategy for living in a transitional period. As a first step in developing such a strategy, I would suggest enlarging one's perspectives so as to face the future with hope. By "perspective" I mean the scope or hori-zon of a person's or a group's vision whereby one is enabled to perceive context, allowing for a sense of proportion and within which one can fo-cus attention and energy. Context enables one to see something in its re-lationship rather than in isolation. This, in turn, allows it to be seen in proportion to its real significance. Within proper context, one can then choose to focus on the right issues. It is also my contention that, though painful, crisis bears potential for growth. "Crisis" literally means being presented with a situation de-manding decision. The word for discernment in Greek is diakrisis, that is, "a sorting out." It is that "sorting out" that I would like to address. As all Christians, religious have a responsibility to discern the signs of the times in the process of making decisions for the future in a spirit of hope for the coming of the kingdom. So the question is: What help is available in reading the signs of the times that are pertinent to what has always been a changing shape of religious life? My task is to try to provide some perspectives that might enable a hopeful reflection on what we can expect and prudent decisions about what we can do to help shape the future. I will attempt neither to predict nor will I presume to play the prophet. Rather, I will explore some mean-ings and pose some questions that might hopefully expand and deepen perspectives in sharing responsibility for the future. Some Meaning to Broaden Perspectives I would suggest five key areas where broader and deeper perspec-tives might be profitably pursued. They include: (I) the primacy of the kingdom (or reign) of God; (2) a mature grasp of and love for the Church as "Catholic"; (3) membership in interdependent religious community; (4) different approaches to and notions of the future; (5) the cultivation of a mature sense of Christian hope and trust. The Primacy of the Kingdom (or Reign) of God Kingdom (or reign~ of God is a symbol used to convey the mystery of the corporate vision or dream for the future that energizes Christians for involvement in the present. It is the large perspective that embraces all the others. It summarizes the mission of Christ now shared by all. God's reign is already breaking through and manifest by those liv-ing the beatitudes which results in fruits of the Spirit such as peace, jus-tice, mercy, forgiveness, reconciliation, unity, and love. Obviously these Enlarging Perspectives values of the kingdom are not the exclusive property of any group within the Church or even of the Church itself. A Mature Grasp of and Love for the Church as "Catholic" The Church, though not co-terminus with the kingdom, is a commu-nity of disciples called together in Christ to be a visible body united in belief, discipline and worship in service of the kingdom. It is important to remember that the beginnings of the Church (which we continue to remember) were marked by "upper room experiences" where Jesus washed feet as a prelude to Eucharist and where the Holy Spirit descended upon disciples who had gathered in fear and confusion to be empowered for the mission of proclaiming the Good News of the kingdom. "Catholic" is a designation that indicates the universality of the Church's scope; its quest for unity, yet respect for differences; its inclu-siveness of peoples and cultures; and its ability to recognize and to re-spect kingdom values wherever they are found. The term "Catholic" is opposed to insular, parochial, provincial, or sectarian attitudes. A mature love for the Church means accepting her in both her graced and flawed condition; being faithful to her in attempting to personalize the institution as others experience Church in our ministry to them; and working prophetically from within the perennial tasks of renewal (begin-ning with ourselves!). Membership in Interdependent Religious Community Religious life is an ecclesial way of living a vowed Christian life in community for the sake of the kingdom. It is both charism and institu-tion. As charism, it is a gift of the Spirit to the Church through the in-spiration of a founder. As institution, it is structured according to a rule of life or constitution approved by the Church. Though both charism and institution are important elements to be kept in poised tension, I would suggest that sharing in the charism is morevital to membership than par-ticipation in its institutional structures. It is even a deeper bond than af-fective ties with other members. By membership I mean how, where, and when one experiences a sense of bel6nging to or connectedness within a group. I would also suggest that today, more than ever before, members and communities are called to greater interdependence both within the com-munity and with other groups. By "interdependence," I mean mutual dependency in co-responsible fashion as opposed to an unhealthy inde-pendence or dependence. Review for Religious, January-February 1990 Different Approaches to and Attitudes towards the Future "Future" refers to that aspect of human history not yet fully here except in seed and about which little can be known with certainty, but for which there is responsibility for human choices in the present. There are different attitudes about the future. Some hold that history continues to repeat itself and that managing the future means knowing the past. Others think changes are going to be so radically different in the future that it is senseless to look at the past. There are others still who feel that, as the present has emerged in continuity with the past, so the future will be both creative and new, but will emerge in continuity with the past and present. I believe the latter is more in keeping with the notion of Divine Provi-dence. As a matter of fact, the Latin root of "providence" is "pro vid-ere" which means literally "to see with" or "to see for"--implying the use of dynamic memory in looking at the past, creative imagination in looking at the future, and collaborative action in the pres.ent. Thus Di-vine Providence may be viewed, as God calling creatures to be co-responsible for and to collaborate with the Spirit in shaping the future. There are different kinds of futures including: (a) possible, that is, what could happen limited only by the scope of imagination; (b) prob-able, that is, given current trends, what is likely to happen; (c) prefer-able, that is, what should happen determined by a value system; and (d) plausible, that is, what can happen by attending carefully to the other kinds of futures. I would suggest that, in helping to shape the future, we need to explore the possible, assess the probable, assert the preferable, and attempt the plausible. The Cultivation of a Mature Sense of Hope and Trust By hope I mean trustful expectation for the future, born of faith in promises of the more to come. Just as with faith, I believe there is a first and second naivete of hope. In faith development, what begins initially as an unquestioning and naive faith, after a period of doubt and questioning, can grow into a more critical and mature faith marked by a second naivete. A similar develop-ment can happen in regard to a naix, e hope. An Eden-like expectation of absolute assurance can be shattered by an act of betrayal (real or sup-posed, conscious or unconscious). If the person thus "betrayed" can for-give and effect reconciliation with the event of betrayal, then that per-son can grow to a more mature trust (second naivete) which includes the possibility and risk of further betrayal. I would submit that people can experience corporate as well as individual betrayals, that is, betrayal by Enlarging Perspectives a renewed Church or changed religious community. Some Questions to Enlarge Perspectives (1) Perspectives of kingdom and Church Are we "catholic" enough in our notion of Church? How much do we perceive Church in the first person plural? Do we view both institu-tional and charismatic elements in the Church as interdependent, minis-tering in mutual dependency rather than as competitors or adversaries? As different (and often differing!) individuals and groups in the Church, can we transcend personal and intramural agenda by focusing on king-dom priorities? Does our grasp of Church embrace a missionary dimen-sion as necessary to its fullness? In carrying forth the mission, do we see evangelization as a two-way street, a dialogue in which we need to lis-ten to learn as well as to proclaim to teach kingdom values? Do we value quality of personal evangelization (especially our own !) over quantity of religious practices? In evangelizing, are we able to distinguish Gospel from cultural values? Are we developing a mature love for that Church? Does such love imply placing a priority on our personal relationship with Jesus and com-mitment to the Gospel proclaiming his kingdom as realities that relativ-ize Church membership? In realizing that discipleship is prior to apostleship? In seeing code, creed, and cult as important, but secondary to our experience of God in Christ? Does a mature love for the Church call for recognizing and embracing the flawed as well as the the graced condition not only of ourselves and other individuals, but of the Church itself? Does it mean reverencing the person and opinions of others who disagree with us? Being able to forgive those who wound us? Does ma-ture love prefer invitation to control by refusing to resort to power poli-tics to win the day, even for a worthy cause? Does it include making pref-erential, yet not exclusive options for the poor? Does it call for building bridges between those who have and those who have not? Do we foster mature love of Church by exercising a truly servant leadership that is ready to wash feet? To share Eucharist in life as well as sacrament? To discern the Spirit of God in experiences of life? To recognize, affirm, and enable the use of different gifts for ministry in the Church? Does ma-ture love lead us to avoid elitism and to shun seeking privilege? Are we comfortable enough in our Catholic identity so as to engage in genuine dialogue (in which we listen as well as speak) with other Christians and non-Christians energized by a passion for unity in love as well as truth? Do we acknowledge goodness wherever or in whomever we find it, in-side or outside the Church? Do we acknowledge kingdom values wher- Review for Religious, January-February 1990 ever we find them? (2) Perspectives of religious life: So as to establish a proper context, rather than asking in isolation "What is happening to religious life?", should we be asking, "What is happening in the Church?" And what is happening in the global Church--in Africa, Latin America, Asia, and elsewhere? Not just in the local Church in a given diocese, nation, or culture. Within respective religious communities, do we need to shift focus and to widen horizons? To shift the focus of membership in community from local living to the larger religious community sharing a charism within a context of Church and kingdom? As religious, is there any higher obedience we owe the Church than fidelity to the charism of our community? And, in fact, is that charism the exclusive possession of any given canonical group? Can that same charism be shared by men as well as women? By laity as well as by religious? by non-Catholics as well as by Catholics? If the charism is susceptible of wider appropriation, then is there a responsibility for religious to share and foster it with others out-side their own canonical groups? Could it be that the charism will out-live present structures that embody it? What can we do to discover or to create the conditions for"upper room experiences" so that community gatherings might become energiz-ing and enabling rather than enervating and obstructive? What would they look like in terms of participation? Prayerful mode? Respect for dif-ferent gifts for ministry? Though responsibly planned, with a readiness for kairos moments in which we can be surprised by the Spirit? Agenda with priority on the needs of those we serve over internal concern? Lis-tening with open hearts? How are we dealing with the fear and confu-sion of crisis? How and in what areas can we work in mutual dependence with oth-ers who share our concerns? Where is there redundancy, competition, or unhealthy independence or dependence? Between religious communities? Between men and women? Between religious and laity? Between parish priests and religious or lay associates? Between Catholic and non- Catholic sponsored programs? What kind of support do we need from and can we give to one another? (3) Perspectives of the future and hope for it: Can we resist being victimized by "prophets of doom" proclaim-ing the probable? Are we ready to share responsibility for shaping the future by reading the signs of the times and by making discerned choices for the preferable and plausible futures? Have we grown in a mature Enlarging Perspectives sense of hope and trust? Have we survived real or supposed "betrayal" within communities and/or the Church? How have we reacted or re-sponded? With bitterness? Anger? Resentment? Cynicism? or with for-giveness and reconciliation? With the readiness to enter a more real world? With greater awareness and acceptance of human limitation? With a more mature love of Church? With the willingness to risk in trust-ing again? With the firm belief that, though Jesus has ceased to be vis-ible, he has never ceased to be present? Conclusion Perhaps a fitting paradigm for this time of transition would be the Exodus event? Many, lured by promises, never reached the Promised Land themselyes, but lived and worked that others might? As Sam Goldwyn used to remark at meetings. "For your informa-tion, I have come to ask a few questions!" Perhaps this is a time for hav-ing more disturbing questions than comforting answers. It was Rilke who said the important thing was to love the questions and perhaps someday we would live ourselves into the answers! There might be the germ in that for a strategy of survival for religious during an era of transition: to love and live the questions to~e'ther in hope! Towards A Trinitarian Model of Religious Life John J. Markey, O.P. Father John Markey, O.P., is a member of the Southern Dominican Province. His address is De Porres House; 495 Merritt Avenue; Oakland, California 94610. The authors of the landmark book, Habits of the Heart, present a clear challenge to traditional religious communities which claim to want to "transform" the dominant cultural ethos. ~ It is ultimately up to the vari-ous churches to provide a morally coherent alternative to the radically myopic individualism that has come to so characterize and inform Ameri-can culture. But religion itself has often been both systematically co-opted by this culture, and has reinforced it by providing a rationale for its most insipid implications. It is, therefore, increasingly evident that the churches must begin any wider prophetic role by questioning and re-imagining their own communal life, and the place of the valid insights of individualism within this context. Within the Roman Catholic tradi-tion it is clear that those in religious life have a particularly urgent man-date and rich resources in this regard. There is a growing awareness that any genuine Christian community must be both inculturated and prophetic. This means that the community must define itself within a certain cultural context; it must take seriously and even incarnate the valid insights and thought-forms of the culture. But the community will also necessarily have a countercuitural dimen-sion to it. It will be characterized by a lifestyle that explicitly contradicts some cultural themes and attitudes that are seen to be irreconcilable with gos-pel values. A thorough analysis of American culture would reveal many myths 22 A Trinitarian Model. of Religious Life / 23 and values that need to be challenged and transvalued by the gospel, but no single aspect of American life is as pervasive and dominant as radi-cal individualism. It is fair to say that Western liberal thought revolves around this theme, and that it informs every strain of American cultural life. The deifica~tion of this cultural value has had a destructive impact on American life by creating an ethos where commitment is often unin-telligible, fragmentation and disintegration of family life is unavoidable, and personal isolation is the norm. This is not to say that individualism in itself is the problem. On the contrary, there are many positive and valuable insights attached to this thought-form. Some of the fundamental values derived from individual-ism that religious communities should incarnate are: the emphasis on the value and dignity of each person and the role of the community in en-hancing this dignity; the primacy of the personal, relational, and experi-ential dimension of the community life over against the institutional and structural dimension; and the absolute need for personal manifestation and self-appropriation of community identity, decisions, and goals. Any North American religious community must take the valuable insights of individualism seriously if it truly wants to be both inculturated and pro-phetic. But the community must, at the same time, develop a lifestyle that puts this phenomenon in the fuller perspective of the gospel. Proposal for an lnculturated North American Model of Religious Life Given both the major cultural themes and the major cultural needs and problems, I propose that community should be the rubric around which we redefine our understanding and praxis of religious life at this time. I think that it is this element of religious life which, if properly un-derstood, best encompasses and incorporates the relational, personal, and experiential values that we learn from our culture. It is also community which most clearly responds to the desperate need in our time for a sig-nificant countercultural alternative to radical individualism. It is clear, however, that we must come to a new and meaningful understanding of community, particularly in a Christian and Catholic context, if we are going to develop the coherent alternative we seek. We must rethink tra-ditional understandings of community and communal life in terms that can both express the new insights of the culture while at the same time remaining faithful to the spirit of both the gospel and the broader tradi-tion in regard to community. Along these lines, then, I propose that we consider the Trinity to be the model of authentic Christian community, and therefore the context Review for Religious, January-February 1990 in which we redefine community and community life. I hope to make it clear that a trinitarian model and trinitarian terminology are ultimately more helpful for the task previously laid out than the Christological model on which much of religious life is currently based. Furthermore, I propose that we adopt a modern (though traditionally informed) social understanding of the Trinity that explains the Trinity in experiential terms. Here I am essentially assuming that there are two traditional theo-logical interpretations of the Trinity, that while related are finally dis-tinct. 2 I will try to explain the two lines of development below and then show some of the implications of taking one as our model of commu-nity. It is important to see that the fundamental advantage of this option is that it provides a model of community based on the very life of God as we understand it. In this sense the religious community is defined as an icon of the Trinity, which means that its self-understanding must ul-timately be shaped by its most deeply held theological assertions. Two Approaches to Understanding the Trinity I) Substantial Identity In the West after Augustine, the primary approach to Trinity was to begin with the divine "substantia," the single and simple essence or sub-stance of the Godhead, and then try to explain (generally using a very schematic psychological model) how this single substance could be triper-sonal. So the main focus of this line of development was the attempt to show how the three persons could relate to one common divine sub-stance, which necessarily precluded any multiplicity, while at the same time maintaining a real distinction of persons. This approach was suc-cessful in describing the unity of the Godhead, but ultimately found it difficult to give an adequate account of the relation of persons within this unity. For this reason articulations of this approach often ended in either modalism or quaternity. H)Vital Identity and Mutual Inexistence In the East, following the lead of the Cappadocian Fathers, there was a tendency to begin with the reality of the three persons and then to ar-gue to the unity of the Godhead. In essence, the task of this approach was to show how three persons could be one (rather than how one could be three). Along these lines there were two critical developments. First, Victorinus proposed that the unity of God be described as a "vital iden-tity" of life and action rather than as a "substantia."3 God then was not to be understood as some static essence, but as vitally and dynamically A Trinitarian Model of Religious Life / 95 alive. The three persons, therefore, do not share a common substance so much as a common identity of life. Secondly, John of Damascus proposed the concept of mutual inex-istence (perichoresis) as the best way to describe the unity of the three persons.4 This meant that the three indwell in one another and compene-trate with one another, as the flame of three wicks can burn as one. This mutual indwelling or inexistence of the divine persons is not a conse-quence of their unity, but the equivalent of it. It is in fact the mutual and complete compenetration of the three divine persons that comprises their essential unity. So here the divine persons literally exist in one another in a vibrant and ecstatic way. The three persons, as incorporeal and fully self-donating, experience an interpenetration and intense empathy that is ultimately a single identity of life. It is then the self-donation of the three persons that makes their unity possible. This mutual self-donation, however, does not compromise the autonomy of each divine person, but is only possible because of it. With-out autonomy no action would be possible, let alone self-donation. This perfect self-donation makes relationships unitive rather than divisive. This means that mutual self-donating relationships constitute the very re-ality of God. By beginning with the persons we come to a radically social under-standing of the Godhead that can in turn lead to a social understanding of created reality as well. God is the supreme communion of three di-vine persons, which humans are called to reflect imperfectly, but sacra-mentally, in relationships and community. If we choose community, then, as the rubric under which to rede-fine religious life, it would seem that the second approach to Trinity is the best model for human and particularly Christian community. I would contend however, that most models of religious life, and particularly the models of community within these, coming out of past paradigms in the West, are based on the "substantial identity" approach. I would like to make a short critique of the understanding of community under this model, and then begin to reinterpret some aspects of community and re-ligious life under this new model. Short Analysis of the Old Model of Community In many ways the old paradigm of religious life and particularly of community is analogous to the substantial identity approach to the Trin-ity. Traditional understandings of religious life tended to begin with the one substance, usually the institutional structure of the community, or-der or congregation, and then tried to fit individuals into this substance. Review for Religious, January-February 1990 So they began with the unity, which in this case tends to be a formal and impersonal unity, to which individual persons must relate. In this model the persons do not relate directly to one another, but instead relate to a certain "thing" called community. Personal relationships within this type of community are then either mediated or accidental. Individuality in this model means that I have my own personal and spiritual life (that should stay within certain boundaries and follow certain rubrics) and that I relate to the group in a certain structured way along the lines of func-tion. In other words, the work that I do is regulated by and somehow re-flects the group. The theological focus and justification for this understanding of com-munity tends to be narrowly Christological. As an individual I follow Christ by joining with a group of Christians who want to follow Christ along a similar pattern. In the West this pattern has often been basically informed by a military model (although it is a caricature to say that one became a "soldier for Christ," and that one joined the "Christian army," these images did seem to be present in the popular imagination of recent generations of religious). This narrowly Christological focus in turn often led to a linear and patriarchal institutional structure within which the individual must fit him-self or herself. This model also left no real room for the Holy Spirit and pneumatology because these tend to disrupt the structures (rules, consti-tutions,. traditions, and so forth) which are the source and focus of unity. In this scheme, then, unity was often equated with conformity to a set and impersonal pattern of common life. The main problem with this model is that it generally leads to one of two understandings of community and communal life, both of which are based on the assumption that there is some "thing" out there called a community that exists apart from the people that make it up. There is, for instance, a Dominican Order out there that somehow exists apart from Dominicans. This ultimately leads to understanding the community as be-ing fundamentally impersonal (which seems self-contradictory). This un-derstanding of community manifests itself in two basic forms, both of which I believe can be described in trinitarian terms. On the one hand, there is a kind of Modalism where each member of the community is just a projection of the whole group. Here each member is really interchange-able with any other member. Personal identity is subsumed in the whole so that my individual personality needs to be altered and re-formed so as to project the image of the whole. Secondly, the term Quaternity can be used to describe an understanding of community where each person A Trinitarian Model of Religious Life is seen to be a distinct member of the community, but there is always something more behind these called "the community." The community is some thing out there which each member, and all of the members as a whole, only represent but never fully embody. Religious Community Based on the Social Trinity Model Like its trinitarian paradigm, this understanding of religious commu-nity begins with the persons, and comes to understand their unity as that of persons sharing a vital identity of life based on mutual self-donation and shared vision. So the source of unity is love and its manifestation is the interpersonal bonding of the members. Although common struc-tures and institutions will arise from this unity to support it, they are not identical to this unity nor are they its source, starting point, or founda-tion. The actual starting point of this model is an understanding of per-sons as ecstatic beings who are most fully persons when they donate them-selves fully to the other in interpersonal relationships. In this sense per-sons can and do exist in one another~dwell in one another--in a way analogous to the way in which the persons of the Trinity mutually inex-ist. So this new model demands that community be understood in radi-cally personal and social terms. This approach effectively means that there is no "thing" out there called community that is essential and un-changeable and is unaffected by the persons who make it up. So there is, for instance, no Dominican order or community out there that exists apart from Dominicans. A consequence of this is that what a community is, or what the Dominican order is, is always changing and developing to some extent. The community is always dependent on the persons that make it up. So the community is always identified with the personal ex-perience of it. Although the community is always changing and developing with the people involved, it should always grow and develop along certain lines or patterns. This is because an essential part of the vital identity of the community will be an apprehension of and a resonance with the identity of the founder and the habitual tendency to live this out concretely over time. Those in community must interiorize this identity, and come to share it in common, as well as be familiar with how this identity has been lived out concretely in its shared history. Nevertheless, the present com-munity must never blindly follow one single concretization, or absolu-tize any past communal manifestation of this identity. The difference between this. and the older Christological model is that this model is profoundly pneumatological. Here to follow Christ Review for Religious, January-February 1990 means, first of all, to take on the mind of Christ, and this in turn means to be radically open to the Holy Spirit and the newness of mind that this entails. Taking on this mind leads to a radical personalization because it calls one to complete trust in the Father--which frees each person to be truly open and vulnerable to others. This mind also causes one to re-alize that mutual inexistence is not something one chooses, but is the very pattern and foundation of life (which one can choose to ignore). Be-cause the Holy Spirit is the ultimate personalizing principle, even within the Godhead, we see that the Spirit is the foundation of community.5 All of the above implies that the fundamental starting point for re-ligious community is conversion. The absolute need for the type of con-version process that allows us to take on the mind of Christ is obvious. Community is not possible without the orientation, transvaluation, and radical personalization of both initial and ongoing religious conversion. Any model of community that is not premised on both the initial and on-going need for conversion and repentance is inadequate. Community is not then finally some thing we can do; it is a gift we are given and can only receive. It is also not something we ever have as a finished product or achievement; its fulfillment always lies in the future, though the seeds of this future are already present. So these pneuma-based communities are inherently eschatological communities in that they point to and an-ticipate the fullness of communion in the future. Differences between the Old and New Models in Four Key Areas I) Formation Formation in the Old Model often meant re-formation. It often in-volved taking a person and changing him or her into a certain type of person who acted in a particular way and had a particular mind-set. For-mation in practice was usually indoctrination and incorporation into an institution. So there was a process set up that should end at a certain point with a certain type of predetermined character who could function within a defined system of life. The model of formation was most often seen to be military "boot camp," and the primary method of formation was sensory deprivation and incarceration. Under the New Model, formation would refer more-to the whole group than to the individual person. This is because with each new per-son that enters.the group, the group must re-form, as it were, and estab-lish a new unity. The model for individuals would actually be incorpo-ration, but not incorporation into a preexisting and unchangeable struc-ture. Rather, the process would be one of being drawn into a conscious A Trinitarian Model of Religious Life / 99 union of persons that entails individual and group conversion. It is a proc-ess of growth in desire and ability to donate oneself to a certain group of people, and for the group to accept and relate personally to the new person, hence redefining itself in terms of that person. The model for for-mation here would be more like the RCIA. It is a dynamic process of conversion and incorporation that challenges both the individual and the community to come to a new understanding of and commitment to oth-ers. Initial formation in a strict sense would include a process of coming to know the vital identity of the preexisting group by coming to know the identity and vision of the founder and interiorizing this vision in a way that causes the person to make decisions that in turn forms his or her character. In other words, there is a sense of taking on a new iden-tity, but this identity is always personal, and builds on the character, per-sonality, and experience of the person. It is neither a process of becom-ing someone wholly different from oneself, nor the same as others; it is coming to a fullness of autonomy and unique identity. It is a process of becoming who the person truly is. It is only this process that can facili-tate Christian community, because self-donation is ultimately based on the fullness of autonomy, not the lack of it. lrI) Vows In the Old Model the vows were generally understood to be explicit commitments to live out a certain pattern of life: This pattern was often based on the narrow, military sense of following Christ that I have al-ready mentioned. The vows were then defined as being those elements that were necessary to maintain a cohesive and successful group identity and purpose. Obedience, therefore, was often the primary vow (for Dominicans it was the only vow), and was understood in the military sense of accept-ing a certain authority structure and chain of command. How one related to the community as a whole. The authority structure tended to take the place of interpersonal responsibility to the community---following orders from legitimate authority, no matter how half-heartedly and passively, was seen to be obedience. Poverty was the commitment to be materially dependent on the whole group, and to accept the priority of the corporate needs over one's own. So one could not own anything personally (that is, neither personal bank accounts nor independent financial resources), although one might have the use of things based on need. Furthermore, this vow was gener-ally regarded as applying only to the individual's obligation in regard to Review for Religious, January-February 1990 material goods, although it was occasionally seen to impinge on the ma-terial wealth of the community as a whole. Celibacy had both a moral and an institutional basis. It was, there-fore, seen as the obligation to abstain from all sexual activity, and to avoid all exclusive relationships so as to avoid scandal to the group's repu-tation and to insure cohesive institutional structures. In the New Model there will always be two aspects to any vow: how it affects and is part of the life of the community as a whole; and how it affects and directs the life of the individual. It is important to see that the vows are primarily commitments to a certain style of life and to cer-tain values and priorities made by the whole community. The individ-ual's vows, then, are the taking on of these group commitments, and mak-ing personal decisions to facilitate these. So when the individual makes vows, she or he is vowing to enter fully into the vows of the whole com-munity, and making a commitment to come to see one's own identity in terms of the others. In one sense there is only one vow, namely the community's vow to enter into an obediential relationship to the Father after the example of Jesus, based on an unconditional trust in the providential care of the Father. This vow then will be most clearly manifest in the community's commitment to poverty. Obedience in this model is first and foremost trust in God. But be-cause of this it is experienced as a trust in and openness to the whole com-munity. In this sense, obedience means essentially "to listen" (from the Latin root), and is most fully expressed by the term integrity. For the in-dividual this means that one make the community the priority in one's life, and, therefore, the person should grow, develop, and make deci-sions in true dialogue with the whole community. It means that each per-son forms and informs his or her life by the interpersonal relationships that are experienced as community. As a group, obedience is the commitment to never let institutional structures pass for common life or take the place of true listening, dis-cernment, and consensus building. In other words, it is the commitment to an ongoing and interpersonal dialogue, which is a group commitment, out of love, to live with a certain amount of ambiguity and tension in their lives, even at the expense of efficiency and cohesiveness. The com-munity and the individual fundamentally commit themselves to be open to the Spirit, and to be fully charismatic in the truest sense. Rigid con-formity, mediocre efforts, institutional paralysis, unimaginative and un-creative problem solving, and impersonal decision-making would all be Seen as violations of this vow. Poverty is seen by the whole community as the test and sign of its A Trinitarian Model of Religious Life unconditional trust in God. This vow is based on the assumption that the radical sharing of worldly goods is the fundamental and practical test of both the individual's and community's faith. So this vow on the part of the individual is the commitment to a complete sharing of wealth and re-sources with the others in the community and with those outside of it. It is a vow to hold nothing back. Furthermore, it is the commitment to work, not so that one may accumulate wealth or find personal gratifica-tion, but so that through work one may share with others, and produce fruits to share with others. On the part of the group, poverty is likewise a commitment to a radi-cal form of hospitality that excludes no one in principle, and where pri-ority for sharing is based on need. It also means that the whole commu-nity will work as a way of sharing, and so that it will have something to share. Group "navel-gazing" that does not end in service, wasting money and service on those who do not need it, over-planning for the future security of the group, spending money for services that the group could perform for themselves, and an inability to let go of past successes are all violations of this vow. Celibacy is the vow that facilitates the radical self-donation of one-self to a number of other people, so it is first of all the vow to give one-self fully and personally to the others in the community. As such, it nec-essarily requires that the person forego any fundamentally exclusive re-lationships and the types of physical intimacy that are proper to these. This does not mean a denial of intimacy, affection, and personal rela-tionship-- one is actually committed to these in self-donation--but one chooses to find these and enter into these within the context of commu-nity. This then is the central predisposition of the trinitarian model of com-munity: the choice to seek interpersonal fulfillment in a non-exclusive but fully intense way through community with others. As a community this vow is the commitment of the whole to each person, and to the extension of hospitality to include a personal open-ness to all. So it is a commitment to be inclusive communities that offer human relationship unconditionally to all. Simply living together with a "boarding-house" mentality, refusing to reach out to and even chal-lenge the alcoholic or any dysfunctional member, passive-aggressive be-havior, and remaining separate and distant from people outside of the com-munity would all be violations of this vow. III) Common Life and Institutional Structures As alluded to earlier, in the New Model common aspects of the com-munity life (prayer, study, various practices, and so forth) and the un-derlying institutional structures which support these (constitutions, rules, 39 / Review for Religious, January-February 1990 authority structures, government apparatus) are not equivalent to the com-munity, but arise out of it and are meant to serve it. So no elements of the common life are absolute and unchangeable in principle. It is impor-tant to point out, however, that although the institutional structures in the New Model are fluid and open to change, there are some things that they must necessarily exclude. Leadership in this model of community is always a service to the whole that is exercised cautiously and humbly. Any authority structure within the community, therefore, must begin with an unequivocal rejection of a worldly view of power, particularly those models that arise out of a militaristic worldview. Furthermore, there can be no caste systems in community life--seniority, clericalism, and elitism are all worldly views of power. Everyone who has made an explicit commitment to the community has an equal share in and respon-sibility to the common life. So authority structures must always reflect this reality, and must always be open to revision and challenge. In both models the greatest threat to unity is dissent. In the Old Model, dissent was usually seen in impersonal terms, as in dissent from some aspect of common life. To disagree with a superior, to not observe a certain practice, or to disregard a certain law were all acts that were understood to be disunifying. The key in this model then was to mini-mize dissent by insisting on complete, even mindless, conformity on a very practical level to a certain core of ideas and practices. In the New Model dissent is seen in more personal terms as a break-down of the interpersonal bonding and as dysfunctionality. The main source of dissent is the attitudes of persons within the group towards one another. This type of dissent will often hide behind superficial agreement or conformity, but operates at a deeper level to poison relationships and undermine unity. The approach here though is to confront dissent as part of the ongoing need for conversion and repentance for the whole com-munity. This highlights then the absolute need for consent in this model, and particularly for an ongoing process of building consent or consen-sus. So the main emphasis is not minimizing dissent, it is maximizing consensus, which in turn requires that the community be willing to con-front and challenge dissent in a personal and constructive way. IV) Mission and Ministry In the Old Model mission and ministry were the primary focus of re-ligious life in general, and of one's individual vocation in particular. Com-munity, then, had a secondary role and was seen essentially as a means of facilitating mission. The dominant understanding of vocation was that one was called to a certain mission (namely to follow Jesus), and so one A Trinitarian Model of Religious Life / 33 was called to do certain things. One then was to choose a lifestyle that best accommodated and supported what it was that one wanted to do. One chose a community because it best enabled the work that one wanted to do. So community was formed for a certain reason or purpose, namely, because it was the most efficient and practical means to share resources, pool talents, and consolidate authority in order to get a cer-tain mission accomplished. The vows of celibacy and poverty, for in-stance, were often seen in this light: community made possible the kind of work one wanted to do. So this model generally understood mission in an individualistic sense, and mainly valued community for its func-tional role. In the New Model one does not live in community to facilitate work or mission; one lives in community and, therefore, can work and be sent on mission. Community is always primary and chosen for its own sake. Community is chosen because of the people involved; it is the decision to share one's life in a particular way with others. Here the trinitarian emphasis of this model is most helpful. The Trin-ity does not come together in order to create and go on mission. It is in-stead just because of the radical unity and self-donation of the persons to one another that they can create and be sent. The missions of Jesus and the Holy Spirit are the models here. Missions always reveal some-thing about the senders, and what the Son and Holy Spirit communicate simply is their shared life with the Father. It is precisely their shared life that they invite us into. In other words, the senders are essential; there is no mission without being sent. So it is because one lives in community, and because of the graced transformation of experience that this entails, that one feels empowered to go out. And what is shared when one is "out" is precisely the fruits of the common life. Because the Christian community is by nature a char-ismatic community, there are a variety of gifts to be shared. Furthermore, each community, because of its shared vital identity with a particular foun-der, will have a particular charism which both grows out of and shapes the development of the community life. It is then the radical self-donation conversion that sends a person out. So through conversion each person is always moving into wider circles of community. The religious community is in turn sent by the wider Christian community, and so it has a message and a mission also. Under this model, community is experientially prior to mission, and is in fact its source. In the actual life of the community, however, both will be mutually dependent and interrelated. In this sense though, very 34 / Review for Religious, January-February 1990 individualistic types of spirituality, even those that allow for some form of community, are called into question. In regard to vocation, this means that one's vocation is primarily understood as taking on the mind of Christ and thereby coming into contact with the life of God within one, and of being called by this realization into relationship with others in a new way. In the context of this new relationship one is sent out to oth-ers. The point is that for those who choose to live in religious commu-nity it is community itself which is the vocation--it is the call. The spe-cific mission or function that one takes on within this context is really the call of or from the community. This call is the claim that members of the community have on one another by virtue of their mutual self-donation. This raises the question of the place of ordination within the reli-gious community. In the Old Model a specific type of work was often seen as the primary vocation, and, therefore, the community was there to support and enhance ordination. The levels of participation within the community were generally based upon the work one did, and so the or-dained occupied a higher level in the communal structure. So ordination tended to be divisive and obscured the priority of the communal life. In the New Model interpersonal relationships are primary. The vo-cation of the religious is to community, and it is primarily the commu-nity as a whole that is sacramental. It is the community which sends the person to do a particular type of work or to function in a particular ca-pacity. Ordination, then, comes from the community and is based both on the needs which the community perceives and on the gifts of the in-dividuals within the community. Ordination, however, is not the indi-vidual's sole possession; it is proper to the whole community and is dele-gated to one or another member as circumstances require. Furthermore, ordination can never be divisive; it can never change one's status within the community; it can only change one's function. Conclusion Those who look upon God as a metaphysical monad flee society to dwell alone with the Alone. [but] those who look upon the reality of God as the perfection of interpersonal communion will discover the divine in community.6 Our vision and image of God is ultimately the matrix around which we shape our lives. Who we are and how others experience us says more about the God we believe in than all the theological discourse we can of-fer. When confronting the challenge, therefore, of redefining our lives A Trinitarian Model of Religious Life so as to be prophetic witnesses to the gospel, the most fundamental ques-tion we must ask ourselves is, "Who is our God?" Likewise, when we truly come to know this God the primary question we must ask is not "What ought I do?" It is instead "Who ought we be?" NOTES J Robert Bellah et al, Habits of the Heart: Individualism and Commitment in Ameri-can Life (Berkeley and Los Angeles: University of California Press, 1985). 2 For a more detailed discussion of the development of trinitarian doctrine see par-ticularly Jurgen Moltmann, The Trinity and the Kingdom (San Francisco: Harper & Row Publishers, 1981); Robert Jenson, The Triune Identity (Philadelphia: Fortress Press, 1982); and Donald Gelpi, S.J., The Divine Mother: A Trinitarian Theology of the Holy Spirit (Lanham: University of America Press, 1984). 3 Gelpi, op. cit., pp. 13 ! - 132. 4 Moltmann, op. cit., pp. 174-176; Gelpi, op. cit., p. 132. 5 For a further discussion on the role of the Holy Spirit in the Godhead see Gelpi, op. cit., particularly chapter 3. 6 lbid, p. 140. In-Depth Wisdom A tree climbs to the heights because of roots concealed; Waves break in beauty on the shores for there are depths unseen; Mountains rise in loveliness on rock, set fold on fold; Lest we forget as we grow old. Philomena Mary, S.N.J.M. 1420 Mount Royal Blvd. Outremont, Quebec, Canada H2V 2J2 Community--- A Multi-Dimensional Reality Jeanne Knoerle, S.P. Sister Jeanne Knoerle, S.P., is identified with Woods Associates, consultants to non-profit organizations in strategic planning, management, and marketing. Her address is Saint Mary-of-the-Woods; Indiana 47876. Several bits and pieces of experience have coalesced recently to tempo-rarily part some of the mists shrouding my understanding of the word and the reality of community within a religious congregation. They have con-tributed for me what our old Rational Psychology professor, Father McGinnis, would call an "intellectual aha," and I would like to share them. The first piece of experience contributing to this "aha" has grown from my confusion and unclarity about what it means to be a woman re-ligious, committed to a life lived in community. This is not a recent con-fusion. It has been with me (and I know with many others) for some years and is an ambiguity and tension that has been alternately energiz-ing and creative as well as enervating and destructive. So much so that I have come to see the word "community" as representing a reality with so many possible understandings and so many modalities of expression that it has become almost useless as a representation of a concept. Often a group of religious tries to get at its meaning by eliminating all the things it apparently is not--physical things like sharing a com-mon dwelling, sharing common work, doing things together--hoping that in identifying what it is not, they will more easily be able to move to a definition of what it is. When the group does move to trying to define what it is, they often identify it as an invisible bond which ties a group of people together 36 Community---A Multi-Dimensional Reality around shared values, seeing it as expressed not so much in physical to-getherness but in commonness of purpose, in a shared history, in a be-lief in a common tradition. In reality, however, what I find myself doing most of the time is vac-illating between those two extremes, momentarily satisfied but never fully at peace with either. One seems too dependent on a narrow con-ception which can be counted and measured and made explicit. The other seems too vague and unclear, susceptible of such a wide range of inter-pretation as to offer no possibility of an objective, shared reality. I come away with a sense that each of those extremes offers a piece of the truth, an insight into the constantly shifting dynamics of community, but that ultimately there must be some other, fuller definition that incorporates some aspects of each of them. A second bit of experience which led to these reflections has come from my further study of the Enneagram, a personality theory which iden-tifies three interior centers from which individuals draw their energy to cope with the realities of their life. These centers--the head or percep-tual center, the heart or relational center, and the gut or instinctual cen-ter- are each operative within every individual, and are each important to the development of the total human person.Yet each of us comes to favor using one of them over the other two, drawing from it the primary energy for our response to life. Dealing more deeply with this system and how it operates within the life of individuals has enabled me to more effectively step aside and ob-serve the patterns of my own and others' attitude toward life. It has given me a sense of understanding, tolerance, and acceptance of behavior that earlier I had been confused about and often judgmental of. And it has enabled me to see more clearly patterns in the motivations of individu-als and groups where before I had focused primarily on disparate actions. A major spin-off has been to provide me with a more coherent un-derstanding of the wide variations in the ways in which members of a religious community see and respond to the same stimuli. That people responded very differently was surely evident in the past. There were those who thoroughly enjoyed and anticipated the challenge of study in the summer, and those who dreaded the vei'y thought of summertime be-cause it meant they had to study. There were those who loved to volun-teer for infirmary duties and those who hated to. Those who loved most to party, and those who loved most to pray. Why they did so and why I personally responded in the way I did was not so clear. Because the Enneagram is a system built on trying to Review for Religious, January-February 1990 understand the constantly shifting dynamics of the human personality, the answers it provides to "why" we act the way we do are neither sim-ple nor clear-cut, but they do at least provide an overall pattern against which to make some judgment. The third piece of experience I bring to this moment comes from the variety of reading in theology, ecclesiology, and ethics that I have re-cently undertaken, but especially from Avery Dulles' recent book The Reshaping of Catholicism. Father Dulles' book helped to put some, though by no means all, of my frustrations into perspective. It helped sort out and clarify the mean-ing of many of the concepts and experiences which have been so much a part of Catholicism since Vatican II. But the particular insight he presented which connects to the chal-lenge I described earlier, that of defining community, I found in his chap-ter on the Extraordinary Synod of i 985. There, in explaining the themes which emerged from that synod and which were incorporated into its pub-lished Report, Dulles described three schools of thought which existed among the delegates: the neo-Augustinian school which tended to depict the Church as an island of grace in a world given over to sin; the com-munitarian school which tended to depict the Church as the human face of God on earth, in trouble now because of the failure of conservative prelates to carry out the reforms of Vatican II; and the liberation school which depicted the Church as in possession of the wisdom of God and which, therefore, must be politically involved if it is to carry out the work of the kingdom. The neo-Augustinians, putting their accent on worship and holiness, wanted a Church more committed to the cultivation of spiritual union with God. The communitarians, putting their accent on more humanis-tic issues, wanted a Church more involved in the promotion of peace and reconciliation. The liberationists, sharing neither the sacralism of the Augustinians nor the secular optimism of the communitarians, wanted a Church that was confrontational and militant. The Synod dealt with these three points of view, but the commitment of the drafters of the document was not to a presentation of varying points of view and to a clear identification of their points of disagree-ment. Rather the emphasis was on integration, on interrelationship, on allowing the variety of colors to be mixed together on the canvas like a Monet painting, rather than to be identified separately like a rainbow. Therefore, the final Report incorporated concerns of all of these groups, but with none clearly in the ascendance. Community--A Multi-Dimensional Reality/39 Dulles quotes the following marvelous sentence, artfully crafted to incorporate the ultimate wholeness which grew from the conflicting worldviews of all of those schools: "The Church as communion is the sacrament for the salvation of the world." It was that discussion about the schools of thought that existed in the Synod, and especially that sentence which seemed so beautifully to cre-ate a whole out of three disparate expressions of the truth, which began to push a pattern more insistently into the forefront of my mind. While the community of a gathering of bishops and the community of a religious congregation are certainly very different entities, and in many ways are not analagous, they do share the reality of being a group of people in relationship to one another, who share a common purpose, a common mission, and a common tradition. Theirs is a more ephem-eral relationship--they are not together often, nor with regularity, nor as a group do they have a specific, ongoing common task beyond the one they are presently fulfilling, though they do share the general task of mak-ing the word of God present in the world through their work as bishops. Nonetheless, it seems to me we can see the conflictual issues of com-munity mirrored fairly clearly in the three schools of thought which ex-isted at the Synod and which were so clearly delineated by Father Dul-les. And those schools fit with a fair amount of cohesion into the three types of centers which are basic to the theory of the Enneagram. The neo-Augustinians, like those approaching life from the head cen-ter, tend to approach things perceptually, more frequently using their in-tellect and their powers of observation to solve the problems of life, be-ing less intensely involved than those in the other centers. Hence they more clearly see the other-worldly aspects of religious life and feel less pressure to commit the community to becoming involved in the concerns of the world, and more pressure to see that it retains its sense of being an effective instrument of salvation. The communitarians, like those approaching life from the heart cen-ter, tend to approach things from the point of view of relationships, con-cerned always with how they relate to others and how others relate to one another. Without a sense of relationship they have difficulty feeling the life in them, and are, therefore, much more concerned with the world outside them than with the world within them. Hence they focus most comfortably on the human aspects of the work of the community. The liberationists, on the other hand, like those approaching life from the gut center, have an instinctual feeling about the World; they have a kind of built-in sense of knowing, the source of which is not al- 40 / Review for Religious, January-Februao, 1990 ways clear, but the force of which is powerful. Hence they have a strong belief in the responsibility of the community to bring justice into the world, to use its resources and its life to make the world more right. Let me use myself as an example. As a person whose energy comes from the heart or relational center, I am most comfortable in the com-munitarian school, concerned with how we as members of a community can better relate to one another and how our religious community can best help other human beings be better, holier, happier, more complete persons. During the last few years I have begun gradually to integrate some of the rico-Augustinian or perceptual worldview more fully into my own, however. Becoming concerned that I had put too much emphasis on the outer world of action, I have consciously attempted to develop the inner, more spiritual aspects of my person. And now I sense in-creased energy emanating from the head center as well. Where I feel least comfortable, however, is in the liberation school. I know intellectually that to become fully integrated I must learn to trust (perhaps even more fundamentally to get in touch with) my instincts. I know I must learn that to touch and release my anger will not interfere with my relationships. I know I must be better able to integrate and act out of my instinctual center, as I have begun to integrate and act out of my perceptual center. Yet I find this center most out of my range of ex-perience and significantly harder to reach. I think each of us--whatever our approach to life--has the same strug-gle. If we want to become more personally integrated, if we want ulti-mately to create a more mature community, we must perceive, then tol-erate, then understand, then fully accept the differing approaches to life which result from using the energy of each of these centers. We must attempt to identify what worldview is ours and, without imposing it as the best and only one, contribute that piece of truth to the Monet canvas of community. But we must also acknowledge what piece of truth we find hardest to accept and struggle to incorporate it more fully into our view of reality. We must acknowledge, if we operate as neo-Augustinians from the head of perceptual center, our discomfort level when the community seems to over-stress a commitmeni to human development, leaving the spiritual aspect of our lives unstressed. We must acknowledge, if we operate as communitarians from the heart or relational center, our discomfort level when we are asked to ap-prove the taking of a community stand, thereby moving to publicly sepa-rate us from others rather than to positively underscore the bonds which Community--A Multi-Dimensional Reality draw human beings together. We must acknowledge, if we operate as iiberationists from the gut or instinctual center, our discomfort level when the community stresses the eschatological, the importance of the kingdom of heaven and the life of the other world, rather than the impor!ance of confronting the evil in this world and the need to see that justice is accomplished in the present. In each case, however, if community is to mirror the full dimensions of our humanness, we must acknowledge that each approach to life does have a piece of the truth. And we must be willing to contribute our own piece of the truth, holding on to it and placing it on the canvas. Then stand back to see the full picture which we have helped to create, accept-ing the contribution of the other truths as well as our own to that full-ness. Developing the fullness of that picture is what community is all about. And since, perhaps more than at any other time in history, com-munity is a concept that is ambiguous, even anomalous, we must be will-ing, as the drafters of the synod document were of the concept of Church, to seek among us a creative and dynamic peace about how we perceive and live it. As we now live in religious communities, however,, it seems to me that we too often speak the words of power than of peace. We fail to en-ter the world of those with whom we share the reality of community, talk-ing too often instead from the protection of our own shell, not really hear-ing, not really understanding the words of those who speak from another worldview. Our primary goal is too often the imposition of our own. Let me return to the initial insight which prompted these reflections-- that the word community has come to mean so many things that it has become almost useless as the representation of a concept. I would like now to modify that insight somewhat to say rather that community is a such multifaceted concept that it can only be captured by allowing its defi-nition to be pluriform. It is perhaps most analagous, not to a Monet paint-ing, but to a hologram---offering only one specific facet to the eyes of the viewer at a given time, yet only complete When seen in its full three dimensions. Perhaps if we can come 'to see our third of the truth reflected in that hologram, together with the other dimensions of the truth we less clearly identify with, we can better allow ourselves to say yes to the varying ex-pressions of community. And at the same time we can come to agree-ment that no one expression is sufficient for the whole. To begin this process, we need to name and claim our own 49 / Review for Religious, January-February 1990 worldview, so that it becomes objectified and clear. Then we need to hear others name theirs, and accept the authenticity of their vision as well as ours. Only then can we proceed. For example, from my relational center, from my communitarian worldview, some physical togetherness, some living or working or be-ing together, seems to me to be clearly implicit in the very word com-munity. I have difficulty understanding the more ethereal co.ncept of com-munity which is sometimes outlined in the perceptual or neo-Augus~inian view--that community is a form of bondedness which need not be ex-pressed in our being i.ogether, but rather in our somehow feeling that we are together. And I have even greater difficulty with the instinctual or liberationist concept of community as being strengthened by being against something or someone else. That simply is how I perceive community. It does not mean that I believe I hold the only truth about it. It does not negate other concepts or understandings of community. It simply means that if we ultimately define community without including some aspect ofphysical together-ness I will have little ability to relate to that definition, nowhere to hang on to it. It will not fit within my worldview. I need to correct the narrowness of my vision, not by letting go of it, not by some grand gesture of surrender or denial which will ultimately lead to my feeling at the margins of community or, even worse, alien-ated from it. I need to proffer my piece of truth and then seek to broaden my vision and deepen my understanding of community by seriously study-ing the truths offered by others, ultimately respecting their view of real-ity as much as I respect my own. If we were all to do that in mutual respect for each other's view of what community is, while the resulting hologram of community might not be totally satisfying to any one of us, it could instead offer us a rich and full opportunity to explore and live out its multifaceted reality dur-ing the rest of our lives. Dyads and Triads: The Sociological Implications of Small-Group Living Arrangements Patricia Wittberg, S.C. Sister Patricia Wittberg, S.C., is an Assistant Professor in the Department of Soci-ology and Anthropolgy at Fordham University. Her address is Department of Soci-ology and Anthropology; Fordham University; Bronx, New York 10458. As the number of active members in religious congregations becomes smaller, and as these members become involved in more varied and dis-persed ministries, it is increasingly common to find religious living sin-gly or in groups of two or three. While the personal.and communal im-plications of individuals living alone have been examined to some ex-tent,~ the special social dynamics of pairs and other very small groups have been less frequently considered. Usually, groups of religious larger than one but smaller then eight or ten are treated together under the head-ing "small group living," with little consideration for the special char-acteristics which groups of two or three might have. It would, however, be a valuable exercise to examine these special characteristics, since the recent experience of many congregations has uncovered regular patterns in them. Some "pair" living arrangements--or dyads, as they are also called--have remained stable for years or even decades within a congre-gation, resisting the efforts of community leaders or of the dyadic pair themselves to add a third person. Conversely, groups of three religious (triads) are often unstable, repeatedly splitting into pair and a singleton. The stability of pair members or the frequent group-switching of thirds have sometimes been attributed by others to unhealthy tendencies in the individuals involved--immaturity, perhaps, or excessive dependency. So- 43 44/Review for Religious, January-February 1990 ciologists, however, have found that it is often the mere fact of belong-ing to a group of a given size that elicits certain behaviors from an indi-vidual, independently of his or her personal psychological character-istics. This article will summarize the writings of the German sociolo-gist Georg Simmel on the characteristics of dyads and triads, and will draw some tentative implications of these studies for religious who live in small groups. It is important to emphasize that Simmel viewed his work on the nu-merical composition of groups to be a sort of "geometry of human rela-tions." Just as the properties of a circle or a triangle remain constant whether the actual figure is made of paper or of wood, so the social dy-namics of dyads and triads are inherent in themselves, Simmel thought, regardless of the individuals involved. It is, of course, possible that the members of a particular dyad or triad can disregard the tendencies at-tached to number, especially if they are aware of them. It is also possi-ble that a common ideological commitment, such as the vows in relig-ious life, may override the effects of a given number, to some extent. But the underlying dynamics will still exist, and will result in certain com-mon patterns when many groups are examined. The Dyad A dyad, Simmel stated, is different from all other groups, in that, while outsiders may see it as a unit, from the inside each member sees only the other person, and not a supra-individual collectivity.2 If either individual should leave, the dyad would cease to exist. Each member thus feels herself and her partner to be indispensable, since "for its life the dyad needs both; for its death only one.''3 The dyad is, therefore, more conscious of the possibility of group dissolution, and feels "both endangered and irreplaceable." Dyadic relations are also characterized by greater intimacy than larger groups--it is the uniqueness of these two particular individuals that gives the dyad its special flavor and which can often become "the core value and chief matter of its existence."4 Since only one other.individual besides oneself composes a dyad, the group "does not attain that super-personal life" which the individual feels to be independent of his presence and participation.5 Dyad mem-bers are unable to delegate responsibility to "the group," to expect things from "the group," or to let "the group" get away with some-thing. In a larger group, by contrast, an individual may fail to develop ownership of group decisions, or may passively benefit from her mem-bership with a minimum of personal contributions. Dyads and Triads Dyadic Living Relationships in Religious Life There are both positive and negative implications of the dynamics of dyadic relationships in religious life. On the positive side, dyadic liv-ing encourages the personal assumption of responsibility for the quality of group living. If the house i~ dirty or if common prayer is neglected, there is no one to blame but oneself and one other individual. Dyadic living has also been a fruitful way for religious to develop their ability to achieve intimacy and individual growth,6 psychological capacities that were often stunted in the large institutional living arrangements of for-mer decades. Other aspects of dyadic interactions, however, have at least the potential for negative effects--both for the congregation as well as for the individuals involved. Since the departure of either member de-stroys a dyad, an individual religious living in such an arrangement may have to do a sort of "dual discernment" when considering a ministerial change: taking into consideration both whether it is time for himself to move on as well as whether it is a good time for his dyadic partner to have to find a new living arrangement. For this reason, dyads tend to be the most stable of small groups. Since stability, uniqueness, and intimacy are inherent in the dyadic form, the individuals living in dyads may not necessarily have psycho-logically unhealthy traits, even if they remain together longer than out-siders would deem wise. For those who do have such traits, however, dyadic living will exacerbate them. Furthermore, a mutual dependency may develop within the dyad over time, even if none existed initially. For dyad members who are or have become excessively dependent on each other, dissolution of the dyad (by death or serious illness, for ex-ample) will cause intense psychological distress. There is also evidence that dyadic living can be detrimental to the larger congregation. This is true whether the congregation is following the traditional "intentional community" model or one of the newer as-sociational forms. In an intentional community, members are bound to-gether by a common religious ideology which encourages the subordi-nation, at least in some key instances, of the individual to the larger group.7 Previous research on intentional communities has shown that dy-adic attachments often erode this group loyalty, which is the essential foundation of the communal lifestyle.8 For this reason, successful inten-tional communities have always included some mechanism either to elimi-nate dyads or to subordinate them. Sometimes the suppression of dyads has been heavy-handed and psychologically destructive, as in the at-tempts to eliminate "particular friendships" in pre-Vatican II religious 46 / Review for Religious, January-February 1990 life, and at times it has led to unusual patterns such as the forced adop-tion of "group marriage" in the Oneida community. By whatever means, however, no intentional community has ever survived that has allowed dyadic attachment to develop unhindered.9 Many religious congregations, of course, have discarded the inten-tional community model and have adopted a looser form of association. One such model which has been recently advanced is that of "mission" as the uniting principle behind a community. Religious may live and work in widely scattered situations and yet still consider themselves bound together by the shared missionary vision of their founder: Community is not the living situation. It is not all going to Great Amer-ica together, it is not dressing alike, and it is not working in the same facility. Community is the result of our bondedness around a common mission, Christ's mission, the kingdom, according to the spirit and charism of our founder or foundress as experienced in this particular group. ~0 But the very intimacy and uniqueness inherent in the dyad can often eclipse this dedication to mission and attenuate any mission-based bonds to the larger group. If this happens, the dyad will stagnate at the self-absorbed stage which Wombacher says is a danger to those individuals and groups which fail to go outside of themselves in true generative and creative service of others. ~ A dyad that has been extremely stable for a long period of time may make it very difficult for its members to sum-mon the courage to move on. There may be instances where both mem-bers attempt to move together; such endeavors are subject to the same difficulties that married professionals often face in locating two suitable jobs in the same area. This would detract from the mission-bonded con-gregation's ideal of following the leading of the Spirit into the works most needed by the People of God. To the extent that stable dyads form in religious life, therefore, the community--whether a close-knit intentional community or a mission-based association--may be less able to count on the loyalty of its mem-bers. This is especially true since other social mechanisms are simulta-neously conspiring to keep the dyad an exclusive "twosome." The fol-lowing section will consider the addition of third members to a dyad, and the reasons for the instability of this new living arrangement. The Triad There is a qualitative difference between a dyad and a triad; adding a fourth or fifth member to a group does not change it nearly as much Dyads and Triads as adding the third. ~2 For the first time, it becomes possible in a triad for each group member to have two kinds of relationships with the oth-ers: a direct (A~)C) and an indirect (A~)BtbC) one. In a triad, a majority can out vote an individual member, and it becomes possible for the indi-vidual to envision the group existing after her departure. Division be-comes possible among the members: A and B may share some experi-ence, idea, or interest that C does not, while B and C may have some-thing in common that A does not have. This may lead to shifting alli-ances or interest groups, a situation that was impossible in a dyad. Se-crets, too, become possible in triads, and one member may be excluded, to a greater or lesser extent, from group activities. Also, if the original dyadic partners were unequal in some way, adding a third disrupts the subordinate/superordinate relationship---either by increasing the distance between the superordinate and the two subordinates, or by making it pos-sible for the subordinates to combine against the superordinate. Special group roles are also possible in a triad, which could not ex-ist before. Since "there is no triad in which dissent among two of the elements does not occur from time to time," ~3 the third member may be-come a mediator, who can be impartial because she is not involved with either or also is equally involved with both. Another new role is the Ter-tius Gaudens (Rejoicing Third), who profits by maintaining a division between the other two. There are two ways of benefiting from strife among one's fellow members: one can actively pursue some otherwise forbidden interest while the others are preoccupied, or one can passively allow oneself to be showered with gifts as the contending parties com-pete for one's support. To the extent that the tertius has less personally involved in the dispute, he is in a stronger position than the other two, and it may be to his advantage to perpetuate this situation. Finally, the third member may actually employ the tactic of "divide and conquer"-- producing conflict in order to break up an incipient coalition. The dis-ruptive effects of secrets, ~he exclusion of one or another member, re-joicing thirds and divide and conquer tactics mean that, if the dyad is an especially stable group form, the triad is an especially unstable one. Dyads and Triads in Religious Life Because of the inherent dynamics of dyads and triads, two religious living together (and perhaps also working together in a common minis-try) often find it difficult to attract a third person to join them or to re-tain a newcomer who has come, even if they sincerely desire to do so. Initially, this difficulty may not depend on the personalities of the indi-viduals involved, but simply on the disruptive effects of adding a third 411 / Review for Religious, January-February 1990 to any dyad. Over time, however, the members of stable dyads also de-velop habits and customs which make it even harder for an outsider to gain entrance, or to feel comfortable once she has. This situation has ob-vious ministerial--and communal--implications. A given school or par-ish may wish to attract new religious workers, yet otherwise interested applicants may be put off by the prospect of joining a preexisting duo. Congregations whose formation programs involve sending prospective members to live on mission with other religious may have difficulty find-ing a place where the new affiliate is not liable to be excluded (however inadvertently) by a dyad or scandalized by the divisions in a triad. Fi-nally, some individuals may gain an undeserved reputation for being hard to live or work with: if a religious tries and fails to break into several successive dyads, or if two dyad members are repeatedly joined by third persons who move out after one year, others in the congregation may as-cribe their difficulties to personal defects on their part. If the failed at-tempts also involve repeated ministerial changes on the part of the per-son joining the dyad, his professional resum6 may suffer. Rapid turn-over may also be a source of scandal to outsiders--lay parishioners, for example, or parents at a school--if the new religious lives apart from the preceding two. Conclusions As religious congregations enter the last decade of the twentieth cen-tury, they will be increasingly faced by the issues which dyadic and tri-adic living arrangements raise. Some communities may wish to avoid the ministerial inflexibility that excessively stable dyads tend to create. For-mation directors may need actively to work for the preservation of larger living arrangements in order to avoid the necessity of placing a novice in a triad. After the novitiate, temporarily professed may find their tran-sition to full community membership and ministry even more stressful if they have to adjust to life with a preexisting pair. On the other hand, joining a single religious (and thus creating a dyad) may result in the young religious beginning this extremely stable living arrangement at the outset of her community life. If dyadic living tends to attenuate the group loyalty even of long-term members, it is all the more likely to do so in new arrivals. Finally, as the members of a dyad age, congregations may find it necessary to provide counseling services when death or serious illness causes the breakup of a pair that has been together for several dec-ades. The obvious solution to difficulties raised by dyad and triad living is to expand the local community to four or five members. This is not Dyads and Triads always possible, however. For one thing, the decreasing number of ac-tive members makes it likely that most ministerial situations will con-tain only a very few religious. This would be especially true in areas out-side of the large cities in the traditionally Catholic Northeast and Mid-west. The trend toward apartment living also fosters dyads and triads, since four- or five-bedroom apartments are rare. In some congregations, a substantial proportion of the members are already in dyadic living ar-rangements, and the community government may lack the tradition of authority to request or require that these grbupings be dissolved. This being the case, dyad and triad living will probably be unavoid-able in religious communities, at least to some extent. There are, how-ever, positive steps which the members of a congregation can take to ad-dress the issues which such arrangements raise. First of all, the records of a community should be investigated, in order to determine whether the abstract predictions of sociological theory about dyads and triads are, in fact, reflected in this particular congregation. Are the living arrange-ments and ministerial placements more stable thaff they were twenty years ago? What is the average size of living groups within the congre-gation? How long, on the average, have dyads been together? How long have triads? The members of larger groups? Which type of living arrange-ment appears to be increasing in frequency? Which types are decreas-ing?~ 4 Once trends have been identified, a congregation may wish to initi-ate a communal discernment process to determine what the effects of dy-ads and triads have been for its members, and whether these effects are desirable or not. The members of dyads and triads, or members who have once tried to join such a living arrangement, could be surveyed for their opinions and insights. Two- or three-person living arrangements could become a topic for chapter or pre-chapter discussion and debate among all the members, since whatever policies a congregation adopts in this regard would have to be owned by the members affected. Some of the possible follow-up actions to this community discern-ment could include the establishment or enlargement of a specific coun-seling or facilitation program to work with the members involved in dy-ads and triads. Triads may choose to make regular and frequent use of a facilitator--perhaps on a biweekly or monthly basis--to alert them-selves to and to deal with instances of divide and conquer, rejoicing thirds, or exclusive factions that may arise. Newly-formed triads-- especially those formed of a previous dyad and a singleton--would be in particular need of this service. Job counseling and placement services 50 / Review for Religious, January-February 1990 may help the members of dyads decide when to move on, and, of course, extensive counseling services would be needed for long-standing dyad members when, as will inevitably happen, illness, retirement or death dissolves their pair. The members of a congregations may decide to place a limit on the number of years that can be spent in a given dyad. Since most congregations no longer intervene so actively in the lives of their members, however, special commur~ity-wide discernment and input would be necessary before such a step would be accepted and owned, especially by the dyads involved. The congregation's leadership would also have to provide information about alternatives--both in living and in ministry--for any pair of its members who did agree to separate and move on. The physical resources available to a congregation should also be ex-amined in the light of what is learned about dyads and triads in the com-munity. In the past decade or so, for example, many parish convents have been closed and either demolished or converted to other uses. Some of these may have been of an ideal size to house a group of five or six. Congregations may wish to identify the houses of the "right size" which are still available, and make arrangements to purchase them, if they do not already own them. Any new living space which is created-- apartment buildings that may be purchased or built, large-scale quarters attached to hospitals or retirement centers that may be modified-- should be created with the effects of dyads and triads in mind. Finally, creative social arrangements may be devised to maintain ties to the larger community in the members of dyads and triads. If a con-gregation has small discussion groups as part of its government process, dyad members may be assigned to different groups. For those orders still involved largely in teaching, summer ministry or vacation opportunities can be advertised, and dyad members urged to avail themselves of dif-ferent opportunities. Dyads and triads living in the same area may be in-terfaced, and perhaps exchange members for a week or even longer. As congregations begin to explore the implications of living in groups of two and three, other practices will doubtless be devised. These should be shared with other communities. Number is not destiny. No inevitable social laws require that a dyad be excessively stable, or that a triad dissolve in acrimony and misunder-standing. As the members of small groups become aware of the tenden-cies involved in their living arrangements, they may be able, with some help from the larger congregation, to deal with the problems that arise. It is hoped that this article will be a first step in the process by which Dyads and Triads religious communities harness the dynamics of dyads and triads and con-vert them to truly life-giving forces for the religious life of the future. NOTES ~ See Sandra Schneider, New Wineskins:Re-imagining Religious Life Today (New York: Paulist Press, 1986), pp. 252-255. 2 Georg Simmel, The Sociology ofGeorg Simmel, trans. Kurt H. Wolff, (New York: Free Press, 1950), p. 123. 3 lbid, p. 124. '~ lbid, p. 126. 5 Ibid, p. 123. 6 Ibid, p. 137. 7 Patricia Wittberg, "Transformation in Religious Commitment," REVIEW FOR RELm~OUS 1985, Vol. 44, pp. 161-167. 8 Benjamin Zablocki, The Joyful Community (Chicago: University of Chicago Press, 1980), pp. 116-120. 9 Benjamin Zablocki, Alienation and Charisma (New York: Free Press, 1980), p. 289. ~0 Kristin Wombacher O.P., (n.d.) "American Religious Life Since Vatican II: Change and Continuity." Unpublished paper, p. 245. ~ lbid, p. 235. ~2 Simmel, op cit, p. 139. ~3 lbid, p. 148. 14 Please note that this article does not predict that there will be no stable triads in a congregation, merely that these will be relatively few compared to the number of stable dyads. Large, institutional groups of religious may also remain essentially un-changed over the years. This large group stability would be due, however, not to the abstract effects of number, but to the personal inability of the individual mem-bers to move on, whether because of age, psychological inflexibility, or the simple belief that a given congregational work would not survive were they to leave it. Evaluating Religious Community Costs David E. Meier, S.J. Fr. David Meier, S.J., serves as a financial consultor for the Detroit Province of the Society of Jesus. He is also the treasurer of the Jesuit Community at the University of Detroit. His address is Jesuit Community; Lansing-Reilly Hall; University of De-troit; 4001 W. McNichols; Detroit, Michigan 48221-9987. Point of view is a factor in literary evaluation, an element of artistic per-spective, and a determinant of political affiliation. Point of view is equally an essential criterion for determining what is meaningful in any financial assessment. A number of conditions can be identified which affect the financial data being analyzed. Some of these conditions merely color the data, so that a simple new cast of mind, like the addition of a filter on a camera lens, will provide an improved impression. Another condition may be rather like a fun-house mirror, which distorts the data, often so beyond one's normal frame of mind that the data loses all cogency. 1. Point of View--a Perspective When religious superiors are mystified because they do not find mean-ingful comparisons between per member costs of living in their local com-munities, their point of view is frequently at the heart of their mystery. Failure to advert to their perspective is what leads them to ask, "Why can't we get reliable comparisons between the per member costs at St. Agatha and St. Theresa?" Concern for lifestyle quickly introduces estimates for the amounts of money needed for community support under varied assumptions about a standard of living. Often enough the "common sense" expectations 52 Evaluating Religious Community Costs about a reduction in per diems are contradicted in the reality. Later in this article a number of conditions which merely color data will be examined. These should not be allowed to distract religious su-periors from a key condition which actually distorts the data which enter into their decisions. 2. Full CostDMarginai Cost Distinction Religious superiors should be conversant with the economic distinc-tion between full cost and marginal cost. This is the key condition for avoiding distortion in comparing per member costs for various commu-nity sizes. The effect of this distinction is especially significant when deal-ing with small numbers, say three to forty, which is representative of the size of most local religious communities. This distinction brings eco-nomic discernment down from the clouds to the refectory and the com-mon room. Consider, for example, an education community of thirty members which devotes hours of discussion trying to decide whether it is economi-cally preferable to have ten retired members rive apart in a separate com-munity from the twenty active teachers. Another study tries to make economic sense out of establishing a new community for a few retired members in a parish facility which has more room than is needed by the parish personnel. .The approach to these economic determinations will most often be reduced to measuring the per member cost. And here is where the dis-tortion can arise! Are the per member costs to be measured as full cost or marginal cost units? The difference can be of surprising magnitude. 3. Marginal Cost Marginal cost begins at the very edge of full cost. Whatever is the total cost of providing for the housing, food, personal, institutional, and automobile expenses of a 30 member community constitutes the commu

Issue 36.4 of the Review for Religious, 1977. ; REVIEW FOR RELIGIOUS IS edited by faculty members of St Lou~s Umverslty, the editorial offices being located at 612 Humboldt Btnldmg, 539 North Grand Boule-vard; St. Louis, Missouri 63103. It is owned by the Missouri Province Educational Institute; St. Louis, Missouri. Published bimonthly and copyright (~) 1977 by REVIEW FOR RELIGIOUS. Composed, printed, and manufactured in U.S.A. Second class postage paid at St. Louisa Missouri. Single copies: $2.00. Subscription U.S.A. and Canada: $7.00 a year; $13.00 for two years; other countries, $8.00 a year, $15.00 for two years. Orders should indicate whether they are for new or renewal subscriptions and should be accompanied by check or money order payable to REVIEW FOR RELIGIOUS in U.S.A. currency only. Pay no money to persons claiming to represent REVIEW FOR RELIGIOUS. Change of address requests should include former address. Daniel F. X. Meenan, S.J. Robert Williams, S.J. Joseph F. Gallen, S.J. Jean Read Editor Associate Editor Questions and Answers Editor Assistant Editor July 1977 Volume 36 Number 4 Renewals, new subscriptions, and changes of address should be sent to R~:v~w yon RELiGiOUS; P.O. Box 6070; Duluth, Minnesota 55802. Correspondence with the editor and the associate editor together with manuscripts and books for review should be sent to R~vmw roe RELIGIOUS; 612 Humboldt Building; 539 North Grand Boule-vard; St. Louis, Missouri 63103. Questions for answering should be sent to Joseph F. Gallen, S.J.; St. Joseph's College; City Avenue at 54th Street; Philadelphia, Pennsyl-vania 19131. In Process: John the Baptist Mary Catherine Barron, C.S.J, Sister Mary Catherine, whose last article appeared in the March, 1977 issue, resides at 91 Overlook Ave.; Latham, NY 12110. ¯ Are you the one who is to come, or have we.to wait for someone else? (L.k 7,: 19). It seems that John the Baptist spent his-wtiole life.waiting. As such, he was an extremely patient man. Somehow, through the centuries, ~ though, we came to have his story wr6ng, and tend to name him solely as messenger and prophet. In doing so, we miss the mighty impact of his questions and the overwhelming witness value of the answers he accepted. He must have learned something vital---early on--in the, womb, as he expectantly waited for the moment of his birth. Again, we tend to ascribe that birth to a certain day and hour.when,."the time of fulfillment came for Elizabeth to have her child." Actually, it happened earlier, some three months past, when John first met Jesus and greeted him with joy: The symbolism of that encounter must have haunted the heart of John even as its vestiges traced a pattern through the years. In the darkness of confinement John felt divine intrusion and in a mystical leap of faith, he assented to vocation. And then divinity withdrew and John, was left to wait. Had he known that waiting period was to be not months, but years, he may not have had the courage. Had he known it would end in another dark confinement and another mystical leap to another divine intrusion, he may not have had the strength. But Yahweh was merciful and John was content to grow. And he did so slowly through the years, in ~the shadow of the question: "What will this child turn out to be?" Neighbors asked it first, but its overwhelming import must have~g,radually fashioned the contours of his life, drawing him like a lodestone into the current of salvific process. Surely, in. the desert, it must have echoed, in the wind and the force of 497 4911 / Review [or Religious, Volume 3~6, 1977/4 its persistence must have, at times, lured John to fear. "Suppose it is all myth? Suppose I am only a deranged desert'man, wa~iting for a prophecy never to .be sent, waiting for a mission never to be given? Suppo'se I am to be like the shifting desert sand--blown back and forth relentlessly by an overwhelming passion? Suppose I am deluded and my life is just a waste?" What impels a man to wait in the face of such a doubt? What causes him to stand expectant and receptive? What constitutes the tenacious re-silience of his heart? Perhaps it was only the glimmer of remembrance, the flash of light and grace that had exploded in his soul the day his cousin first had come. Who knoffs the value we posit in the memories of love? Or the power they have to summon us? So John was summoned, probably in much the same elusive fashion that he had been beckoned all along: a change of mood, a passing desert flower, the way a bird called, the different shape, of sky--and suddenly he knew the~time had come~ and he was ready. "And so it was that John the Baptist appeareOd., proclaiming a baptism ' of repentance" ~Mk 1:4). This is where we get things all confused. This is where we miss the prophetic message. We are so used to reading all'that John announced that~we never get to,discerning.all that John was asking. You~see, he lived in mtich the same condition .that we do'--waiting for 'a Someone whia is,to come. And he did not know any more than we, when that Someone would emerge nor how he could be known~ And so, the discipline of his river days was as intense and all embracing as the discipline of his wilderness. Nothing much had changed except that life was less his own. What had shifted was responsibility. Now he was em-powered to,convert and to baptize and this authority made him responsible for the followers he engendered. So that is why we find him sometimes a bit harsh--loud and somewhat strident, demanding and even fearsome. He was impelled to trumpeting because he was so needy. And the quality of his message derived from solitary waiting. ~ The gospel.tells us that "a feeling of expectancy had grown among the people" (Lk 3:15). How much more so had it grown within the heart of John? ~ ~ ~ The anguish of that wait must have been unbearable. "Is this the day? Is that the Man? Am I where I should be? What if 'he never comes? And 'why do all these people think 1 may be he? Am I?" ' We ~will never know the . terrible questions John kept buried in his heart but ~his flailing words indicate their power and their~ pain . : "Brood of vipers, who warned you to fly from the retribution that is coming? Even now the ax is~laid to the roots of the trees. Any tree which fails td'.'produce good fruit.owill be cut down and thrown into the fire'~ (Lk .3:7-9). In Process." John the Baptist /_499 And the flame of his own vigilant spirit burned without being con-sumed. Then, one day, He came. Suddenly, out of nowhere, he strode across ~the hills and asked for baptism. The relief which floods John is almost pathetic in expression. The force of vindication overwhelms him and in torrential words he iterates: This is the one I spoke of when I said: A man~is coming after me who ranks be'fore me because he existed before me. I did not know him myself, and yet it was to reveal him to .Israel that I came baptizing with water . I saw the Spirit coming down on him from heaven like a dove and resting On him. I did not know him myself~ but he who sent me to baptize with water had said to me: 'The man on whom you See the Spirit come down and rest is the one who is going to baptize with the Holy Spirit.' Yes, I have seen and I am the witness that he is the Chosen One of' God. (Jn 1:30-34). The ph'rases are haunting: "I did not know him myself, and. yet it was to reveal him to Israel that I came baptizing with water . I did not .know him myself., and yet I am the witness that he is the Chosen One of God.~ . John does~not verbalize the implied question but it resides: "Why did I not know him? Shouldn't I have known him? How could I be.asked 'to ~witness within such total darkness?" His only uttered protest, however, is humble simplicity::~ "It is I who need-baptism from you and yet you come to me" (Mr3: 14). His only answer received is to "Leave it like this for the time being; 'it is fitting that we should, in this way, .do.all' that righteousness demands." It is another womb experience: in darkness John feels the divine intrusion and in a mystical leap of faith, he assents to his vocation. And then divinity withdraws and John is left- to wait--"for all that.righteousness demands." . Certainly, if John had little foreknowledge,.of preceding~ even'tS, he has even les~ .cohcerning those to come. His mission apparently is fulfilled; his prophecy is verified; his baptism is authenticated. What more is there to do? For what does he still wait? What yet will "righteousness demand"? And then in mounting disbelief, John begins to see, the route---the :winding way. he must tread after straightening other ~roads; the~rough trail he must walk after smoothing other .paths. He never asks the question "What will become of me?" He merely waits,for it to be fulfilled. The womb, the wilderness and the rivet will meet,,within the prison. Sensing, this, John begins divesting. , What a lonely figure he becomes etched against the hills hand out-stretched, finger pointing towards-that elusive Someone;~''Look, there°is the Lamb of God" he,urges his disciples--and watches.as they walk away to follow a greater prophet. Even.when some faithful friends balk,, at such diminishment, John refuses consolation~and speaks of growing smaller. It is his life played backwards to confinement. It is the full cycle of seed 500 / Review ]or Religious, "l/olume 36, 1977/4 and flower and. seed. Cynics choose to call it the terminus of life. Some others, more graced, name it a beginning. All that John perceive~ is that, again, he lies in readiness, awaiting a delivery. Deep within the bowels of earth, he languishes in prison, formulating the tormented question that rings acrbss the ages: "Are you~the one who is to come or have we to wait for someone else?" It is a valid death cry. A man should know, shouldn't he, the reason for which he dies? If angering kings on moral issues involves the risk of life, shouldn't One" be assuaged in kho~ving the risk to be well taken? rAndso John awaits an answer from his removed, and distant Cousin-- some sort of vindication for the truth that he has uttered. It is a lonely wait made lonelier by the answer: "Go back and ~tell John what you have seen and heard: The blind see again, the lame walk, lepers are cleansed, and the deaf hear; the dead are raised to life, the Good News is proclaimed to the poor--~nd happy is the man who does'not lose faith in me (Lk 7:22-23). Jesus tells John nothing more than that he is to wait--to wait and see the signs fulfilled--signs which John foretold. He sends this message know-ing well that John will never behold any of that for which he preached and forowhich he will give his life. And with an utter emptiness, John accepts the answer, urged to a fidelity of heart ratified in faith. The rest is just the spectacle--bringing all things to fulfillment--"all that-righteousness demands." Thus, in one sense, John's life ends whim-sically, of no account or importance weighed against a girlish dance. And yet, in another ~ense, it ends with abrupt savagery, brutal and unpredictable asia woman's.rage. In the darkness of confinement John feels divine intrusion and in a .mystical leap of faith he assents to his vocation, And 'then divinity with-draws, and John is left to wait--to wait for his disciples to place him in the earth. And so, he does not hear, of course, the tribute he is paid: "I tell you, of all the children born of women, there is none greater than John" (Lk 7:28,). For he is still awaiting the ultimate birth, when Jesus the Messiah will deliver him from death. His. life is prophetic, not because of what he said, but because of how he .lived. The irony is that he did not know this. He was a man in process, with a heart full of questions, with a tongue full of words, with a head full of visions. He could never quite integrate the visions and the questions and the words because he lived in mystery. All he could do was wait~-- wait in silence and °darkness and faith--for the words to be uttered, for .the questions to be answered, for the vision to be fulfilled. And in this hi~ is our brother--and very near to us. Towards a Sacramental and Social Vision of Religious Life Philip J. Rosato, S.J. Father Rosato teaches theology at St. Joseph's College and also to the novices of his province (Maryland). He resides at St. Alphonsus House; 5800 Overbrook Ave.; Philadelphia, PA 19131. Today there are signs that the crisis which has marked religious life since Vatican II is waning. Religious watched the pendulum swing from an overly institutional conception of vowed life during the pre-conciliar period, to an overly individual condeption of the vows during the period directly after the Council. If the one conception was so communal that the individual religious suffocated due to a lack of personal freedom and self-worth, the other was so intensely individualistic that the religious froze due to isolation and loneliness as each one sought separately to gain freedom and identity. The one extreme was God-centered almost .to the detriment of the human; the other was man-centered almost to the point of excluding the divine. Now a new synthesis of these opposing conceptions is emerging. There is a felt need to correlate the spiritual and the human, the ecclesial and the personal, the eschatologic'al and the psychological? Thus a more sacra-mental understanding of religious life is in the air. Today's religious 'are struggling to keep God-centeredness and man-centeredness together in fruitful tension, just as the two foci of an ellipse, though distinct, form one ovular figure. This paper will aim at developing some of the dimensions of this new turn in the theology of the religious life. 1This search after a synthesis is evident in the Documents o] the XXXil General Congregation o[ the Society o[ Jesus (Washington: The Jesuit Conference, 1975L the central theme of which is stated as "Our Mission Today: The Service of Faith and the Promotion of Justice," pp. 17-43. 501 502 / Review ]or Religious, Volume 36, 1977/4 Religious Life and Contemporary Theology: Living the Third Section of the Creed One way of schematizing the different theologies behind each of the ex-tremes noted above would be to look to the Apostles' Creed, a key statement of Christian belief and a touchstone of all theology. Previously religious life was too Father-centered, too centered on the first section of the creed. The vows took on such an ethereal and transcendent dimension that many religious stifled their humanity in order to live out their promise to the Father. The other extreme, centered solely on the second (Son) section of the creed, resulted in an incarnational or Christ-centered theology of religious life. In this model the humanity of the individual religious could find breathing room again; Jesus of Nazareth was seen as a paradigm of human freedom and self-possession. This Son-centered spirituality, though a corrective to the first model, proved in the end to lead many religious to such an affirmation of the human person that the need to lose one's self and to qualify self-centeredness through radical openness to the divine dimension was overlooked. Many religious ceased to pray, viewed com-munity life as a denial of their freedom and the institution of the Church and of their own congregation itself as a hindrance.to social relev~ance and engagement as well as to self-fulfillment. As religious search for a new balance today, it might be possible that a theology of the Spirit, that is, of the third section of the creed, could offer them a new model by which to combine Father, centeredness and Son-centeredness.'-' If the Spirit is the bond of love between the Father and the Son, it may be that Spirit-theology could lead to a synthetic theology of religious life which, grounded in love for God and man, avoids stressing either God's transcendence over his immanence, or Godls immanence over his transcendence. A Spirit-centered theology of the religious life could well bring religious back to the kind of balance which is currently being sought in the mainstream of theological speculatiofl today.:' " Why is this so? The third section of the creed links the Spirit with the pneumatic life of the community, with sacrament, service and mission. "I believe in the Holy Spirit, in the one, holy catholic and apostolic Church. I believe in the communion of saints." According to the Spirit-model~ religious life would be viewed as a specific way of living within the com-munion of the saints.The third section also affirms the reality of forgive-ness and of grace: "I believe in one baptism for the forgiveness of sins." If this were underlined, religious life could be seen as 9 special way of living out the Christian life of forgiveness and of being totally dependent on ~Karl Barth and Hans Urs von Balthasar, Einheit und Erneuerung der Kirche (Frei-burg: Paulusverlag, 1968), p. 12. aAvery Dulles, Models o[ the Church (New York: Doubleday & Co., 1974). pp. 58-70, where Dulles discusses the Church as a sacrament, a model which balances visible and invisible aspects of the Church most directly. Towards a Vision of Religious Life / 503 baptismal grace? Finally, the third section stresses the eschatological hope .of all Christians for themselves and for the whole cosmos: "I believe in the resurrection of the body and life everlasting." According to this phrase, religious must be marked as men and women of daring, of vision, of hope. In short, a~ theology of religious life based on the third'section 0f the creed ,would be pneumatic, ecclesial, apostolic, dependent on grace and eschat-ological. Inca word, it would be sacramental; it would take both the divine and the human most seriously and keep them in continual tension. But sacramental means more than bringing the divine and the human 'into a synthetic vision. Sacrament in this context also has to do 'with the sign-function which makes religious life distinctive. Religious live from grace more~ visibly and more unmistakably, that is, more sacramentally, than other Christians. Their life is not better than that of the baptized layman or laywoman, but it is less ambiguouS a sign, a pointer, a witness to the 'reality of grace? Religious live at the center of the Church and yet point to its eschatological edge. They live in the world as much as lay people do, but they are fascinated by the frontier, by the "not yet" of the promised kingdom of God. Religious life thus has a prophetic and end-time char-acter. This particular form of ecclesial life gives unmistakable and visible expression to the pneumatic, enthusiastic and eschatological elements of faith which are essential to the whole Church. Religious manifest God's victorious grace in the world by pointing beyond the world: The com-munity of religious humbly gives witness to the reality of paschal grace for 'all~ men and women by living~totally from forgiveness and from hope. Sacramental thus means that religious unmistakably witness to the divine and to the human in Christ and in his Church, and that Christ!s restless dynamism and his restful faithfulness to. God a~d man are most clearly symbolized in the ~world through the lives of religious in the Church,'~ The religious as such are at rest and yet restless, very human and very close to God as Christ was. This is the sacramental, Spirit-cgntered quality of re-ligious life. , It would be wrong, therefore, to separate the sacramental character of religious life from its 'social character. For the social and the sacramental go hand in hand. The vows ar~ ~not private promises; they are public signs in the midst of the world which offer prgmise to all men and women of the ultimate alleviation of want and pain at the eschatological fulfillment of the human and of the natural world. Too often in th+ past the theology of the vows had tgo little to do with the poverty of the world, with its loneliness 4Joseph Ratzinger, Introduction to Christianity, trans, by J. R. Foster (New York: The Seabury Press, 1969), pp. 257-259. :'Karl Rahner, "The Life of the Counsels," .Theology Digest XIV (1966) 224-227. "Karl Barth, Dogmatics in Otttline, trans, by G. T. Thomson (New ~York: Harper & Row, 1959), p. 148. 504 / Review [or Religious, Volume 36, 1977/4 and search for love and intimacy, with its desire for independence and free-dom. Poverty, chastity and obedience were, as it were, divorced from the real needs of others. Today :it is important to view the vows in light of the social and human problems of the whole community of men and women,r Only in this light will religious life maintain its true sign-function. In the midst of human poverty, voluntary poverty says no to man's injustice and lack of concern for the brokenhearted and the hungry. In the face of the sexual loneliness and frustration of contemporary society voluntary chastity says no to man's search for warmth merely through uncommitted pleasure. In the midst of a world crying out for freedom, voluntary obedience says no to man's use of brute power and violence to bring about a more inde-pendent future. Today the sign-function of religious life, its sacramental witness to the power of the Spirit of God, must be seen as most .relevant to the social problems of the day. The more identical religious are to their vows; the more relevant they will be to society in its deepest yearning for liberation,s The future of religious life, therefore, must be more sacramental and more social. The rest of this p.aper will try to spell out these two themes by.examining each of the three vows. One preliminary question, however, still remains. Which of. the vows, by its very nature, is most clearly pri-mary, in that it best ,demonstrates the sacramental and social dependence of religious on grace? It would seem that obedience is primary, since, though many Christians may live a poor and a chaste life, only religious live out poverty and chastity in the context of obedience to other members of the communion of saints in their particular religious institute? Religious find God's will for them by discerning the needs of the world with the help of the religious superiors in the community. Furthermore, obedience is the hallmark of Christ's own relationship to the Father; he humbled himself to the conditions of his human existence and became obedient unto death. In what follows, therefore, the main stress will be put on obedience as the distinctively evangelical way of living in the communion of saints. Then poverty and chastity will be seen in light of obedience, Finally community life itself will be viewed as resulting from the three .vows" and as essential to the prophetic and critical apostolate of the religious, in the world. In this-way it is hoped that a view of the religious life of the future will be rDocuments o] the XXXII General Congregation o] the Society o] Jesus, p. 13. sJiirgen Moltmann, The Crucified God: The Cross o] Christ as the Foundation and Criticism o] Christian Theology, trans, by R. A. Wilson and J. Bowden (New York: Harper & Row, 1974), pp. 7-18. 'aKarl Rahner, ',A Basic lgnatian Concept: Some Reflections on Obedience," trans, by Joseph P. Vetz Woodstock Letters 86 (1957), pp. 302-305. As opposed to others, such as Ladislas Orsy whose work is cited below, Rahner chooses obedience and not chastity as the central vow, and sees poverty and chastity as two ways of living out the total commitment to grace which obedience signifies. Towards a Vision of Religious Life / 505 presented which is both more balanced and more relevant, more sacra-mental and more social. Obedience and the Human Cry for Freedom: Becoming Independently Loyal Religious When the early Christian communities came together, they were known for their desire to discover God's will for them through corporate discern-ment which had as its aim a concerted effort to preach the gospel and min-ister to the needy. Each member of the community was aware of his or her own gifts and was allowed to exercise them in the common task of wit-nessing to the grace of Christ in the world. Yet each individual was also loyal to the whole community. This type of fruitful balance between indi-viduals and the institution led the early Christians to see the relevance of their life-style for those outside the community who were searching for freedom as well as for unity."' For too long religious superiors in the Church did not allow individual religious to be independent, to exercise per-sonal responsibility or to find ways of making religious life relevant to the hunger for freedom in the world which marks the history.of modern man. As religious look into the future, it seems that obedience is a possible waY of expressing both the sacramental and the social dimension of being a Christian. Obedience is not the loss or relinquishment of personal freedom, but the means by which religious are more open to grace and more sensi-tive to the cry for liberation which is being heard throughout the globe.11 Through obedience religious give witness both to. the interrelation of the divine and the human in the world, and to the freedom of the gospel which has profound significance for the liberation which is so desired by all today. The religious obedience of tomorrow must therefore become more sacramental, that is, more unmistakably a sign of the divine and the human dimensions of freedom. The religious must become an independently loyal 'person. This means that more personal freedom on the part of the indi-vidual should lead to greater corporate fidelity and commitment rather than to less. If before, obedience either constricted religious or left them so free that they were not working together in a concerted way, obedience in the future must combine a healthy sense of individual inde.pendence with a pronounced sense of corporate responsibility for the preaching of the gospel and for the service of the whole human community. The more self-deter-mined and independent a religious is, the more ready he or she should be to accept the discernment of the community as it decides how the aposto-late can be carried out effectively. Thus obedience in the future should not 1°See-Martin Hengel, Poverty and Riches in the Early Church (Philadelphia: Fortress Press, 1974). 11Karl Rahner, "A Basic Ignatian Concept: Some Reflections on Obedience," pp. 299 and 308. 506 / Review ]or Religious, Volume 36, 1977/4 be understood as submission to traffic laws which govern the well-being of the community, but as a quality of ecclesial existence which is not an end in itself but which exists for the concerted apostolate of witness and ser-vice. 1'-' The individual charisms of religious should be fostered so that the ecclesial service of the whole congregation is intensified. In tfiis way obedience will have a pneumatic and eschatological character and be an unmistakable sign that the Church depends totally on grace by discover-ing God's will through a genuine listening to the fellowship of the saints. Once religious obedience regains its original sign-value by producing men and women for the Church who are independently loyal, this vow will no longer be seen as simply a private matter between the individual religious and God through his or her superiors. Obedience will be a sign to the whole society in which the religious lives and works. It will broadcast the fact that a life of faith has tremendous ,import for the liberation movement.13 What all men and 'women seek is a way of being free individually and cor-porately; in their scepticism over whether such a realization of corporate freedom is possible, they turn away from Christian revelation ~and ground their freedom on some other basis. Religious who can' live in obedience and who are still free to contribute their talents and energies to the human task of building' up the world in expectation of the coming kingdom of God offer the broader society around them a paradigm of human freedom in brotherhood. This societal dimension of religious obedience is not as emphasized as it should be. Religious tend to view themselves in abstrac-tion from the world which is searching for a genuine form of freedom. The eschatological sign-function of obedience, however, is that it speaks not only to. 'those in the Church and in the congregation, but also to those out-side it who yearn for liberation. In the future religious obedience must be so conceived .and so lived that it becomes a beacon of hope for those who hunger for independence in the context of interdependence.14 In this way religious obedience is itself an invitation to faith in Jesus Christ and to hope in him and his Spirit as the guarantors of man's search for liberation within a community. Poverty and the Human Cry |or Justice: Becoming Self-possessed, Sharing Religious , ~ ~ As was the case with obedience, religious poverty was often presented as an ascetical norm by which an individual religious could attain detachment from the world and lean towards God alone. This concept of poverty, how- 12Ladislas M. Orsy, Open to the Spirit: Religious Li]e alter Vatican 11 (Washington: Corpus Books, 1968), pp. 159-160. 13Gustavo Gutierrez, A Theology o] Liberation: History, Politics and Salvation, trans. by Sr. Caridad Inda and John Eagleson (Maryknoll: Orbis Books, 1973), pp. 104-105. 14Avery Dulles, The Survival'o] Dogma: Faith, Authority and Dogma it~ a Changh~g World (New York: Doubleday & Co., 1971), pp. 52-57. Towards a Vision o[ Religious Li[e / 507 ever, had two debilitating effects: it made religious doubt their own self-worth by~ creating in them guilt feelings concerning their use of material things, and it isolated religious poverty from real poverty and thus deprived the former of its relevance for the latter. Many religious lost all sense of their own personal dignity by never becoming responsible in their use of possessions. Often they were not taught how to 'treasure and protect the goods at their disposal. Poverty was more a matter of not using something than it was of sharing goods with the needy and the hungry. As religious look to the future, it seems that religious poverty will be a way of becoming self-possessed and yet sharing persons.1:' This vow should not make religious childishly dependent on superiors, but responsible Christians who share all they have and are with others. Religious poverty should open the hearts of religious to the cry of the poo.r for bread, for protection and for justice. The vow of poverty can only do this if it becomes more sacramental and more social. The religious poverty of tomorrow must take on its original sign-func-tion. It must be an eschatolog!cal sign of hope in the midst of human want. It can only do so if religious freely choose to identify with the poor in order to bring them to faith in Christ's promise to be with them in their hunger and' to alleviate their misery. Religious are not destitute, but they freely elect to be like the very poor, so as to share whatever excess goods they have with their brothers and sisters in poverty."~ In effect religious pattern forth a model, of a sharing. Christian community to the whole Chuich. In this way religious poverty regains its prophetic and end-time character. It urges the whole Church tO be equally concerned with the hungry and encourages those who live 'in unjust' circumstances to hope. in the Christ who became poor,for their sake and who is preSent to them through the love of religious. The poverty of religious is 'therefore not an end in itself, but a form of ecclesial life for the destitute, so that they can hear .the gospel and taste its power. Religious who are self-possessed, sharing people give witness to their dependence on grace in the use and possession of material goods. They are an unmistakable sign to the world that the Christian community does not exist for itself and is. not insensitive to human misery,lr Religious poverty is a catalyst which makes the whole Church bring the grace of Christ into the homes and the hearts of the poor. Religious poverty, as a.sacramental sign,,mustrediscover its sociological roots as well as its theological significance. Just as the Eucharist is a meal l~Horacio de.la Costa, "A .More Authentic iPoverty," Studies in the Spirituality o[ Jesuits Vlli (1976), pp. 56-57. 16David B. Knight, "St. Ignatius' Ideal of Poverty," Studies it, the Spirituality o[ Jesuits IV (1972), pp. 25-30. lrPhilip Land, "Justice, Development, Liberation and the Exercises," Studies itl the International Apostolate o] Jesuits V (1976), pp. 19-21. 508 / Review for Religious, Volume 36, 1977/4 which has social as well as re!igious dimensions, since Christ cannot be recognized in the eucharistic bread if he is not first recognized in the poor and the hungry, so religious poverty presupposes that the religious choose poverty because they recognize Christ's presence among those who are in ghettoes, in prisons, ;in nursing homes and in soup kitchens,is Byobeing poor, religious,,also identify with Christ in the helpless, the confused, the power-less, the uneducated and the injured even in the midst of affluence. This identification is not, as the Marxists claim, the way in which Christians sanction injustice. Rather. the religious chooses to be identified with the poor so that Christ's promise of ultimate liberation from want becomes a present reality for the destitute. The charity which being voluntarily poor makes possible is nothing else than the religious' desire to feed the poor in the name of Christ and thus to bring them more than bread, shelter, technical assistance and organizational techniques. The religious witnesses to God's grace in the face of the evil that does more than deprive the poor of food and power, but also deprives them of dreams and hope?"' Chastity and' t.he Human Cry for Warmth and Fidelity: Becoming Sexual and Celibate Religious At a time when the sexual revolution is sending shock waves through the institution of marriage, religious celibacy certainly ~akes on a different character than it did only a decade ago. In the past most people viewed the religious as asexual people who lacked human affection and warmth. This critique was partially justified. Many religious were taught to suppress their sexual feelings and even more their sexual identity, The beauty of human sexuality was often underplayed in formation, and religious were encouraged to live as though they did not have bodies, feelings, sexual roles or psychological needs for intimacy and friendship. Recently religious have rediscovered how to be at peace with the fact that they are sexual beings, and are now learning tO live with their sexuality by making it a vital source of energy and enthusiasm in their apostolates,'-"' Yet there is a deeper mean-ing to religious chastity which is opening up to religious in the face of modern man's frustration and loneliness in an age of sexual liberty. Many people feel isolated even in the most intimate of relationships and are exaspe{ated when the experience of marital love disintegrates into infidelity, separation or divorce. As religious become more aware of the need for bal-ance in their daily lives as celibates, they must also become more aware of the social significance of their total dependence on grace in the matter lsPhilip J. Rosato, "World Hunger and Eucharistic TheologY,," America 135 (1976), pp. 47-49. ~"JiJrgen Moltmann, Man: Christian Anthropology in the Conflicts o[ the Present, trans, by John Sturdy (Philadelphia: Fortress Press, 1974), pp. 116-117. ZODonald ,Goergen, The Sexual Celibate (New York: Seabury Press, 1974), pp. 115- 116. Towards a Vision o[ Religious Li]e / 509 of sexuality as this speaks to those who .are unable to make any kind.of lasting commitment."' There is no doubt that the religious chastity of tomorrow must be more sacramental than it ever was before. Religious must' be human and warm as well as genitally pure. The more their bodies and hearts belong to Godi the more they must be at the service of the love and the friendship of Christ. Celibacy .can no longer be an escape from affectionate relationships which can lead others to faith.'-'-~ A sacramental conception of chastity means that religious must be more free to give witness to the depth of divine love by practicing human love faithfully, Religious can only do this not by sup-pressing, but by channeling their sexual feelings and needs. Religious celibacy must not be seen as a relinquishment of sexual identity, but as a free renunciation of valid, though ambiguous, human intimacy and ex-clusiveness. Human sexuality is therefore an important force in the Church since it gives men and women the power to introduce others into the loving relationship with God which is the end of all love.'-':' A sacramental religious chastity would.~aim to combine a true .love ot~ God with a true 10ve of' other men and women. Often the sign-function of religious chastity is lost wlaen religious fail to love deeply on a human level precisely because they do not love deeply on the supernatural level. A proper balance of both affectionate love for God and affectionate love~for others is the challenge of being both sexual and celibate. Only if the religious loves genuinely, does he or she witness to the eschatological goal of all hum~in love when Christ will return in glory to lead to completion the men and women of all ages who have ¯ sought to reach out to others and commit themselves to him through them. The sacramental, then, cannot be seen in isolation from the social. If religious free themselves from exaggerated 6goism in the form. of self-serv-ing gratification which results in insensitivity to the needs of others, it is only for the sake of the kingdom of Christ and for the sake of others who are lonely, frustrated, unfree sexually or subjected to sexual abuse and lack of fidelity.:4 There is thus a very legitimate social aspect to religious chas-tity. This vow is not simply a matter,of private devotion; it has by its very nature a sociological function. This function is not simply critical in that' it protests against the excesses which result from sexual force. The sociological -°x John C. Haughey, Should Anyone Say Forever?: On Making, Keeping and Breaking Commitments (New York: Doubleday & Co., 1975), pp. 101-105. -°-~Ladislas M. Orsy, op. cit., pp. 94-97, where Orsy develops his thesis that virginity is the source of all other aspects of religious consecration. See also: Vincent O'Flaherty, "Some Reflections on Jesuit Commitment," Studies in the Spirituality o[ Jesuits 11I (1971), pp. 42-46. '-':~Donald Goergen; op. cit., pp. 220-223. See also: Pierre Teilhard de Chardin, The Divine Milieu (New York: Harper & Row, 1960), pp. 81-86. '-'~John 0. Meany, "The Psychology of Celibacy: An In-depth View," Catholic Mind LXIX (1971), pp. 18-20. 510 / Review for Religious, Volume 36, 1977/4 function of religious chastity is also positive. The religious models forth a pattern of human love which is not merely a blind effort to distract,man from death through embracing sexual pleasure. Christian love, as the religious :livesoit, symbolizes God's unswerving love for all and thus lends to, human love the character of a relationship with the source of all affection and warmth--God!s own trinitarian community of love. Just as obedience offers the human .search for independence an ultimate vindication, and just as religious poverty offers human want ultimate hope, so religious chastity has a social significance. It Offers the lonely and the frustrated, ~.who see human love as the only escape from absurdity, a vision of love which ultimately vindicates their own disillusionment over ,human. infidelity and hard-hearted: ness.~'~ In the person of the religious a type of faithful human love is ex-perienced which points to divine love and which thus attests that there is ~a deep, meaning to human tears and-hurt. In this sense religious chastity is sacramental as well as social. ,Religious Community and Christian Mission: the Locus of Healing Criticism o The basic thesis of this paper is that, just as religious faith in geheral has a sociological dimension in that it is concerned with justice, so also does religious life. The more identical religious are with their own tradition, the more able they are to criticize the society around them when it fails to live up to its responsibility to heal broken men and women.'-'~' Just as the whole Church serves faith by promoting justice, so the religious community lives out its prophetic and end:time sign-function by bringing the healing presence of Christ to the unfree, the poor and the lonely. The other theme, which has been woven into the first, is that religious can only be signs'of a critical and healing love if they themselves are balanced, Only if religious channel human talent and divine grace into an on-going sacramental.synthesis, can the~, carry out their call to be Christ's healing presence where men and women .harm each other by not living according to human,, and religious values.° The quest for personal identity which many religious are going through today is not irrelevant to the quest for the social relevance of the whole Church which is more pressing.:~ This paper would qike to assert that a more sacramental type of religious life would lead to a more socially relevant, precisely because socially critical, understanding of vowed life. -~Peter L. Berger, A Rumor o] Angels: Modern Society attd the RedisCovery o] the Supernatural (New York: Doubleday & Co., 1969), pp. 53~75. "~Pedro Arrupe, "The Hunger for Bread and Evangelization: Focus on the 'Body of Christ, the Church' in the Service of Faith and the Promotion of Justice," Interna-tional Symposium on Hunger: The 41st International Eacharistic Congress (Phila-delphia: St. Joseph's College Press, 1976), pp. 21-24.o -°:John Courtney Murray, The Problem o] God Yesterday and Today (New Haven: Yale University Press, 1964), pp. 119-121. Towards a Vision o[ Religious "Li]e / .511 -, In effect~ this paper is advocating that a Spirit-centered Christology~be the mrdel for an understanding of the sacramental, that is, the spiritual and the social, significance of religious life today. For. the Spirit-filled Jesus did not allow himself to be categorized or to be understood solely in terms of any of the typical expectations which were prevalent' in his time. Instead he insisted on his identity as the one who proclaimed that the kingdom of God is near. The close identification between Spirit-theology and eschatology in the Scriptures leads us to see that Jesus' eschatological message was the fruit of his Spirit-filled being.~ In him God's future broke into the world time. God's kingdom dawned upon man and offered the whole cosmos the ability to head towards a new future that was guaranteed to it by the fully Spirit-filled and glorified Jesus. A Spirit-filled person and a Spirit-filled community, therefore, is esgentially a critical one; it is restless until the c~osmos is complete, until the kingdom'of God breaks definitely int6 its rriidst. Yet it,is also at rest because that kingdom is already a present phenomenon through the Spirit's activity in the ecclesial°community spe-cifically and in the whole cosmos as well.~' Religious who live together at the heart of the .Church are particularly the locus where the Spirit's activity everywhere is made most visible and most inc~indescent. A religious com-munity is a critical'community because it is not totally at peace until the kingdom is manifestly present. This critical function of religious communities in the Church adds a special~character to all of the vows, to their life-together and to their apostolate. As indicated in this paper, all of the vows are eschatological, and therefore critical, by nature. Th(y do not criticize society for the sake of criticism, but in order to awaken all men and women tb the'presence of God's kingdom which is already hiddi~n among them. Religious are also 'critical of each other since they are corhpelled to urge their brothers and sisters to live in the presence of the coming God and to view all things, and especially the community itself, as elements ~of an as yet incomplete cosmos which needs the healing and purifying presence of the Spirit.:"' If religious are critical of many aspects of 'their community 'life, it is not because~ they are discontent by nature, but because they long for the ever-fuller manifestation of the kingdom in their community, and thUg call their ¯ fellow religious to be what they are meant to be: a sign of the eschatological promise of God in the every-day life of the world. Re, ligious witness to God's coming in the midst of~ man's coming and going. The same is true of the zsC. K. Barrett, The Holy Spirit in the Gospel Tradition. 5th ed. (London: SPCK Press, 1970), pp. 153-156. :gWolfhart Pannenberg, The Apostles' Creed in the Light o] Today's Questions, trans. by Margaret Kohl (Philadelphia: The Westminster Press, 1972), pp. 139-143. aopierre Teilhard de,Chardin, The Divine Milieu, p. 112. See also: Avery Dulles, "The Church, the Churches and the Catholic Church," Theological Studies XXXIII (1972), pp. 222-224. 512 / Review ]or .Religious, Volume 36, 1977/4 apostolate. Religious seek to make their work a sign, of the eschatological promise of God. If any work loses this end-time character and does not sign forth to others a longing for God's ultimate fulfillment of all creatures, it,has. Ios!~ its salt. Religious community, therefo.re, is not a haven of peace, but a place where members of the communion of saints strive to be ever more Church, ever more a community of pilgrims who await the coming of the Lord and work to prepare his way.:"- In the end religious communities, like the Lord whom they follow, canno~t, be categorized since they have a unique mission. That' mission is service.of men and women in the world with the specific intention of open-ing them to the Spirit who, is the bringer of the kingdom. Religious are not private individuals with an interior depth and an exterior way of life which facilitates and disciplines their co-existence for its own sake. Religious are social beings whose religious commitment is a public sign of God's promise. Their life is sacramental because it is a confluence of the material and the spiritual, the social and the religious, ~just as the being of Jesus was and remains sacramental.:~ Life in the third section of the creed is essentially sacramental life. A visible community of men and women exist in unity, in holiness, in universal openness and in apostolic service. They proclaim for-giveness and look to hope; they allow the Holy Spirit~to work among men, so that he can create a human body of men and women who are joined in word and sacrament to Jesus Christ. They are living signs in each genera-tion of the Church that the Spirit-filled Jesus will return and that he is in-deed already among men and women who wait in hope for him. The special form of life in the communion of saints and of life in the context of the third section of the creed make religious a healing and yet critical presence in society. As independently loyal, as self-possessed and sharing, as sexual and celibate persons who live in commun.ity and witness to the social dimension of the gospel, religious are a model Church in minia-ture, a local congregation of believers who have a sacramental as well as a social function.:':~ Their very existence is a visible sign that Spirit-filled indi-viduals in community can heal the brokenhearted and at the same time criticize the social institutions which are indifferent to the unfree, the poor and the lonely. In light of the thesis which forms the underpinnings of this paper, namely that religious life is both sacramental and social, it can be sa~!d that to deny either element would be to .lessen both the identity of religious life and its sociological relevance. The vows of religious make them into a community which can heal as well as criticize. Religious stand up in the cen.ter of the Churqh and, like Jesus at Nazareth's synagogue, .~lAvery Dulles, Models o] the Church, pp. 149-150. a~Edward Schillebeeckx, Christ, the Sacrament o1 the Encounter with God (New York: Sheed and Ward, 1963), pp. 13-20. 3aKarl Rahn~r. "The Life of the Counsels." Theology Digest X1V (1966), pp. 226-227. Towards a Vision of Religious Life / 513 identify themselves with the words from Isaiah which he chose to define his own mission: The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord (Lk 4:18-19). This is the sacramental and social function of religious life. The vows speak to the world in a way which reminds all men and women of the healing work of Jesus of Nazareth and which causes them to gaze into the future and to be critical of the present, since they wait for the promise that "the kingdom of the world has become the kingdom of our Lord and of his Christ" (Rv 11:15). Deep within "becoming seed," sheltered in soil of fertile earth, life stirred-- and broke the barrior of crusted shell. Rooting down and pushing up, till tender shoot, warmed.by sun and washed in r~in, ., ~ budded :i prelude of l~idden beauty among foliage of natured kin: ,Serenely being, silently becoming, patiently maturing-- flowered sleep---still heavy and cloistered. Gentle wind touches, but bends not the bough: Storm pellets thee earth, but yields vanquished to supple strength of maturing bloom. Nature's war ended, beauty emerges, uniqu~e witness of silent fidelity-- of woven strands of love, a flower unlike it~ kih-- beyond and beside all others. Humble~herald of "terrestial otherness," prophetic vision of "Celestial bliss." Sister Mary Nanette 'Herman', S.N.D. 1600 Carlin Lane McLean, VA 22101 The Kingdom of God --Our Home Donald McQuade, M.M. Father McQuade is stationed at the residence of the Maryknoll Fathers; Box 143; Davao City, Philippines 9501." Near the cross of Jesus stood his mother and his mother's sister, Mary the wife of Clopas, and Mary of Magdala. Seeing his mother and the-disciple he loved standing near her, Jesus said to his mother, 'Woman, this is your son.' Then to the disciple he said, 'This is your mother.' And from that moment the disciple made a place for her in his home (Jn 19:25-27). The Catholic Church has traditionally seen in this passage of John's gospel the role of Mary as the spiritual mother not only of the Church, but of each individual Christian--each of us who share by the mystery of grace in the very life of Jesus himself, Mary's son. In going beyond this basic insight, the pas'sage also reveals the incredible depths of the love of Jesus for all of his brothers and sisters, ~and perhaps in a particular way fbr those who, like "the disciple he loved," have responded to his invitation to leave all things and follow him completely,, and who continue today to stand with him by the cross. JesuS' words--and the graceful gift they contain-- spoken to John on Calvary, l~ave been repeated to all of his disciples and friends down through the. ages. They too, like John, are to "make a place for Mary in their home." But just where is the home of a disciple in which Mary is to live? It is obviously more than any physical reality. Even a "~,arm ~ind healthy milieu of loving human relationships, though necessary and contributory, still do not completely encompass the reality of a disciple',s home. For the home of a disciple must ultimately be conCerned with the depths of his faith, his hope and hi~s lov.e. It is there at the very roots of his being, where he comes in touch with God :an~l where the Spirit moves and breathes the life and the Word within him, that a disciple is truly "at home." 514 The Kingdom o[ God." Our Home / 515 Quite,simply, the home of a disciple is the kingdom of God. And the kingdom is ,within us (.Lk 17:21). A disciple makes .himself at home to the. extent that ~he: shares in the kingdom, to the degree ~that.the Lord lives within: him. And so, a chosen friend of our Lord is really meant to. be at home.:anywhere in the world. ~ On the night, before he died, Jesus promised his friends his parting gift of,~peace and joy in the Spirit (Jn 14:27)~ To be at peace and full of a deep and abiding joy; to be so free in today's regimented world that a ~disciple can be completely and fully himself---to others, to God, and to him-selfLto trust in the .Lord's care totally; to have a joyous and real hope .in life; to see the miracles of creation-and, of .God's loving providence con-tinually unfolding in the world about him despite the evil, the suffering, the sin.; to love deeply; and in turn to know and feel oneself incredibly loved .--this is a disciple's home; this is the kingdom of God on earth. However, the gift of a home in our Father's house which was prepared for~and given to us by Jesus (Jn 14:2) is, like,all his gifts, not an exclusive or selfish right for the disciple alone: It is given to be shared. It grows more loving and more profound to the extent that others are invited to enter into itnf0r we are compelled by Jesus,.himself to.invite our brothers and sisters into our home, into the kingdom. This is an invitation desperately"neede~d in~the.world today--the witness of men and ~women whose lives' reflect the peace and love of Christ and become an,, unspoken invitation t6 "come and see" the Source of such joy. So much has been written in recent years (and which can be readily seen and experienced all around us) of the alienation and loneliness of the men and women of our times. Threatened, on edge, never truly relaxed, so often without faith or a deeply meaningful .reason for life, many people today live, in Thoreau's phrase, "lives of quiet desperation." Increasingly, relief is sought in an excessive dependence on alcohol, in drugs, perhapg in hedonism or some other temporary escape. But the haunting and ultimately deadly loneliness, isolation and meaning-lessness of much of modern life always returns. This experience, so common today, of loneliness and despair, of never really feeling at home in the world is captured perfectly in Jesus" parable of the prodigal son. After the son has squandered everything he had in-herited on a life of debauchery, he is left totally alone, abandoned by his friends, reduced to a job of feeding swine while he himself is starving. In despe.ration he decides to return to his father, now emptied of all his former pride and arrogance, tremendously ashamed and feeling absolutely worth-less, a broken man, but a man who admits to being what he is--a sinner. He now seeks only enough to keep alive; and so he turns, to go home. In his state and in anticipation of meeting his father, he comes up with a prac-ticed, rather stilted request: "Father, I have sinned against heaven and against you; I no longer deserve to be your son; treat me as one of your paid servants." So he left the place and went back to his father. While he 516 / Review ]or Religious, Volume 36, 1977/4 was still a long way off,~ his father saw him and was moved with pity. He ran to the boy clasped him in his arms and kissed him tenderly (Lk 15: 18-21). The.son hesitantly ~begins to recite his rehearsed line, "I no longer deserve to be your son . ".but the father doesn't even hear him in his overwhelming love and desire to give back to his son all that he has. "My son was dead and has come back to life; he was lost and is found." "My son, after so long a time in lonely and desperate searching, in suffering and being shattered by despair. -. my son who was lost has.come home." Thankfulness, joy, peace--there is really no word to describe the feel-ing of a man or woman who has deeply experienced the infinite and tender love of God our Father personally. Nor can any words ever adequately con-vey the fullness of the kingdom of God--the loving home into which the Spirit leads us even now. The whole life of Jesus has been an incredible gilt to us. At the very end of it, on the cross, he gave us the gift he held most dear in this world --Mary his beloved mother, to be our mother. We are "to make a place for her in our 'home." For she truly belongs in o,ur home, in the kingdom of God within us. This home needs a mother; the kingdom is incomplete without her. For our home, the kingdom, is in the final analysis the life of Jesus Christ, the incarnate Son of God, within us, and concerning the mystery of his life, upon which all creation hinges, Mary his mother most definitely has a very special place. Mary: Type and Model of the Church Barbara Albrecht Translated by St. Lucia Weidenhaven, O.D.(7. Doctor Barbara Albrecht has studied Catholic and Protestant theology, philosophy and Christian social studies at Marburg, Ttibingen, Freiburg and Miinster, receiving her doctorate in Catholic theology. She is head of the Training Center for Parish helpers ¯ in both Bottrop and Miinster. This article originally appeared in Christliche Inner-lichkeit II, I. Sister Lucia is a member of the Carmelite Convent; N. unnery Lane; Darlington; Co. Durham, England D13 9PN. It is not particularly fashionable to speak about Mary. But for the sake of the Church, which we are ourselves, it is necessary--one could even say urgently necessary--to swim against the stream. What is our situation? Hans Urs von Balthasar hits the nail on the head when he says: "The post-conciliar Church has largely lost her mystic features. She has become a church of permanent dialogues, organizations, commissions, congresses, synods, councils, academies, parties, pressure-groups, functions, structures and changes of structures, sociological experi-ments, statistics: more than ever before a ma!.e church." Without Mary the Church becomes "functional, soul-less, a hectic brganization without resting-point, alienated . . . and because in this male world one new ideology replaces the other, the atmosphere becoines polemical, c~itichl, humorless, and finally dull, and people leave his Church in masses.''1 There are many reasons for ~this state of things. Let us disentangle a single thread and think for a while about it. Let us ask ourselves whether, perhaps, a sometimes excessively isolated Marian piety, no longer rooted in the theology of Christ and of the Church, has not contributed to this IK/arstellungen (Freiburg, 1971). 517 5111 / Review for Religious, Volume 36;~ 1977/4 situation¯ Not without reason does the glorious final chapter of the Dog-matic Constitution on the Church of VatiEan II point out that true devo-tion to Mary must grow from true doctrine. But this question we only wish to ask in passing. Our aim is to speak of Mary herself: to contemplate not so much what she is, but how she is what she is: anima ecclesiastica--the clear, transparent type and model of the Church. Mary as type of the Church: thus she was seen and loved esp~ecially by the Christians and theologians of the first centuries who pondered on the tremendous challenge this implies. If we moderns wish to know what it means to be the Church, we, too, have to think about her .again, because in Mary the Church's attitude is exemplified in crystal purity. We can here only sketch a few outlines of this Marian-ecclesial attitude. Mary--Type of the Obedient Church Let us recall the beginnings of our whole Christian and ecclesial existence: Nazareth; a young woman, Mary, taken into service by God as receptacle for his eternal Word the mighty, infinite Word; Mary, wholly listening, all openness, space for the Holy Spirit, type of a Church not regarding herself, not centered around herself, but always orientated towards God: at his disposal in unconditional obedience, lovingly bpen to his Word, and putting no limit~ in his way. l~either man,'nor the Church, but only God has all the right. Mary is surrendered to him "in strength and in weak-ness: in the strength of one who is ready for anything God or~dains, and in the weakness of one who has already been taken possession of completely, weak eno~ugh to recognize the power of God.''~ "My grace is sufficient for thee, for power~is made perfect in infirmity" (2 Co 12, 9). This directive is not only given to Paul, it is given to Mary, to the Church, to every single one of us. And whfit is the word which God addresses t6 Mary? The word of the good news of the coming of God, of the I~irth of the Lord among men, an-nouncement of the joy that shall be for all the people. The~Angel says t0 her, "The Holy Spirit will come upon you, the power of the Most,.High~ will overshadow you. You shall conceive and bear a son." He does not ask cautiously, "Would you be ready to receive the word of G0dT' No detailed explanations are given, but it is stated very definitely: so it shall be! This is an absolute divine command. Th9 weight of the grace that God should allow a human being to cooperate in the salvation of the world falls on Mary. Not her action, but the action of God "not her~'rea~li-ness, but that of God, is the first thing for man. The initiative rests with God, not with man. Mary's action, the cooperation of the Church, is accomplished in receiving, in the acceptance of the saving-act of God.oTh6 s~mple wholehearted Yes of obedient love is the answer. "I am the hand- 2Adrienne von Speyr. Mary: Type and Model o[ the Church / 519 maid of the Lord, be it done unto me according to your word." Uncondi-tional readiness for God's demand, obedience that cuts into the flesh; a response that is a plunge into an abyss, because it is God alone who gives fullness and content to this response, and to any genuine response in the Church. There is no margin left for any possible and justifiable ifs and buts. "You shall . " And on Mary's part there is no demand for ano.explana-tion, h new exegesis, as it were, for God could'not possibly have meant what' he said!--There is only Yes or No, surrender or refusal. The word is clear as crystal, and, so is the answer of obedience. We are at the origin not of a "stretched" or "colored" obedience, but at the origin of the "uncolored obediences" to use an image,of Adrienne von Speyr. "In self-evidence, be-yond all,discussion, all rationalization.":' Here lies the source given and received as grace--of the possibility to dare to say Yes to the complete discipleship, as Church and member of the Church. Here, in the obedience of Mary the Church begins to be the handmaid of the Lord--confronted with the total demands of the cidl of God. Here is the source, the spring of the clear sound of the Fiat rnihi which in numberless variations has been repeated and maintained in the. Church of God throughout the ages, and must be continued throughout time to come: an echo resounding eternally. The .prayer of St. Ignatius, for example, ig. one such variation, which has influenced the history of the Church: Sume et accipe . Take, Lord, all my,,freedom.' . One could~equally mention the life and prayer of a Charlesde Foucauld, an Adrienne von Speyr, an .Edith Stein, a Mother Teresa, or other ardent members of the Church in our day, They all live in the Church in the sign of Mary, obedient to the Father's will and open to the Holy Spirit. " Nazareth-remains all through Church history as the focal-point where freedom and obedience meet; where the spotlight is thrown on the invisible grace which makes it possible to say: "All freedom unfolds from surrender and the renunciation of unrestraint. A~i:I from this t~reedom in subjection," from the obedience of those totally committed to the Lord, "proceeds every kind of fruitfulness and holiness in the Churt:h."' It is for us .to ask ourselves whethe~r we have not forgotten these fundh-mentals. MarybType of the Church Fiile~d with the Holy Spirit The attitude of listening obedience toward God the Father, the attitude of openness and receptivity to the Word which is the Son, is at once also absolute openness to the Holy Spirit. Mary allows herself to be filled, be-albid. 41bid. 520 / Review for Religious, Volume 36; 1977/4 come a dwelling-place for the Spirit, gives him room within herself. Be-cause it can be.said of her par excellence: '~I live, now not I, Christ lives in me," it can equally be said of her--and it should to some degree be said of us, the Church--"But. not I, the Spirit lives in me." One conditions the other. Both demand of Mary to be a human being totally given over to God: her whole heart, her whole soul, and all her strength. It is a matter of total identification with the Fiat once pronounced. Partial identification is in-sufficient. The source of Mary's mission is that her being is filled with the Holy Spirit by the Son. This is reflected in the story of her visit to Elizabeth. The Spirit within her makes her rise. He is the finger of God that leads her and she allows herself to be led. He is the impulse and moving-power of Maryqthe Church---on her way to bring the Son as the One who is to come, to men. The Spirit, one with the Son, communicates himself like a spark to Elizabeth, moves the child ~ within her and allows Elizabeth to recognize: the Lord in Mary. The encounter between the young and the old woman takes place in the Holy Spirit--through the Son. and on behalf of the Son. And the Spirit urges both to joyful praise of God. "There are few other examples which make it so abundantly clear how grace always over-flows and ne~ver remains alone. It goes from Jesus--in the Spirt--to Mary, from Mary to Elizabeth, from Elizabeth to John, in order to be poured out here more fully, and return to its divine origin, thus increased?''~ It becomes clear that the Church can only be fruitful and enkindle the joy of the gospel in others, her apostolate being only then efficacious when it springs from the total identification with the initial Fiat mihi and all it implies. "One whole person is more efficacious in the Church than 'twenty half-hearted ones," is a saying of Adrienne von Speyr. And further: ecclesial apostolate is only fruitful when it is service to which the Spirit sends. Should our energies be exhausted in multil~lying schemes and activities, without the Holy Spirit everything we do is empty and shallow. ' Mary--Type of the Praying Church What is it that enables Mary to walk in the obedience of faith, without understanding what is happening to her? It is prayer. "Be it done unto me according to your word," is her prayerful answer to the Word of God. It is not day-dreaming. It is rather her extremely wakeful "amen" to God's speaking. Prayer does not begin with man, but with God. But we cannot hear God if we begin at once .to speak ourselves. It needs silence. Only in silence can Mary, can the Church, and can we perceive what God is saying to us, and then try to conform to it completely. Mary's prayer is objective, simple, childlike submission, not a prayer of many words and considera-tions: hers is the direct answer that God expects. And the uniting factor in ~lbid. Mary." Type and Model oJ the Church / 521 this exchange is again the Holy Spirit. Through him, God's Word comes to life and grows to maturity in her, Thi,s again is only possible because Mary continues to cooperate prayerfully. Her entire activity is envelrped in contemplation. "Mary treasured 'this word' in her heart" (Lk 2, 19 and 51 ). She ponders and savors it. This contemplative pondering over the Word in the heart of Mary does not only begin with the word addressed to her by the shepherds. It begins with the conception of the Word in her womb. It even precedes it. And this "treasuring" includes everything not yet under-stood, everything beyon.d her comprehension and possibilities. This treasuring and pondering of the Word of God is something like the Church~s womb. of. contemplation, without which there can. be neither spiritual vocations, nor spiritual life, nor theological perception. Adrienne von Speyr once called prayer "the key to theology that always fits.'~' We are inclined to forget this today. And that is why the Church, losing sight of Mary, often becomes, as Hans Urs von Balthasar sketches her: a church of activism, of many and shallow words, a church without silence, where theological knowledge can-no longer mature in patience, a church without lasting fruit. The Spirit overshadowing Mary is the Spirit of obedience and at the same time the Spirit of prayer; silence, and therefore of wisdom and knowl-edge, the Spirit of counsel and of all the other gifts necessary for the service of missionary witness and ecclesial theology. No one can grasp the Marian° ecclesial mystery or any other mystery of faith with his own unaided intel-lect. They remain veiled. But they can be encompassed "by the Spirit of faith, by that intuition of love, that sense for the mystery''~' that is given to the soul in prayer. This Marian attitude is necessary for the theologian of today more than ever before: the renouncement of possession, the renounce-~ ment of a neatly fitting truth, which he has grasped.What he needs most is not intellectual theorizing but "a committed surrender in faith and docility." Humility and recognition of one's poverty: this is theology as service in love, not proving what it believes, :but witnessing tO it in the strength of the in-sight into the mysteries of God which prayer alone can give. MarymType of the Believing and Hoping Church Mary is not onlythe type of the unconditionally obedient Church, bringing forth fruit for the glory of God. Nazareth is also the beginning of a way through the darkness over which one has no control, a way in Advent-faith, a concrete unfolding of Mary's fiat in time, and a preparation for the way of the Son. She allows things to take their course. She goes the way of being tested in everyday life--without angel, without light. "Mary did not say 'yes' once, in a great moment; she has carried this 'yes' through patiently, in silence Glbid. 522 / Review ]or Religious, Volume 36, 1977/4 and constancy.''r Mary has to live 'in concrete terms what it means to be-lieve, not only until the birth of' her Son, but at Cana and in the strange rebuffs of her Son and at the ~foot of the cross; to cling to that God whose thoughts are not our thoughts, and whose plans are mysteries; to be content that God is always greater, that. he is and thinks and acts as the quite other than .ourselves, To live faith as conformity, not arguing With God, but al-ways keeping step with him--always and everywhere, not for a time, but for-ever. o - Mary's Advent-r~ad of faith is one of hope, that does not rely on any strength of. her 6wn but on God's grace; a hope not without the wavering that is ours when we become aware of the ever greater God and his demands. For our effort is not made null but is fully necessary; hope that knows the fearfulness of wondering, whether: one will come up to the expectation; never; however, leading to discouragement but always aware that power is made perfect in infirmity. Mary--the Church--can never see herself other-wise than as the lowly handmaid of the Lord; a Church not powerful, but powerless, a Church .that disappears behind her. service, that is not self-regarding. And Mary is the absolutely positive model of this ChOrch. Here is also the place where we point to the silent and suffering Church and her fruitfulness in endurance. The silent Church has the deepest share in the Advent mystery of hope on this pilgrimage through time. Because she perseveres in patience, she bears much fruit. She brings forth her chil-dren after the model of the woman of the twelfth chapter of Apocalypse, in whom the ChurCh has always seen Mary: Mary not~ only as Mother of the incarnate Son of God but as "mother" in the universal sense: mother of many children whom she brings forth in pain. Mother and children are exposed to the Adversary, ~the' Evil One. Because he cannot touch the Son, and because he cannot destroy Mary and the .Church with his hatred; he 1falls upon the individual Christians--the "other childi'en" whom the "woman" brings forth. He makes war against them~ This war against the confessors and saints who "ke~p God's commandments and hold on to the testimony of Jesus Christ" (Rv 12, 17), has many faces: sub-human ones, inhuman ones, those Of the serpent, those of the dragon. The Adversary, the dragon, has been 'vanquished by Christ forever. That is why his last despairing efforts are still so powerful that "his tail wipes off one-third of the stars:from the sky" (Rv 12, 4). The power of evil does:not only reach the earth, it is capable of darken-ing the sky, since one-third of .the stars are swept away. It can extinguish hope, devour faith, and obscure love. This is a terrible possibility, and into this situation Mary--the Church--has been placed, into these eschatological sufferings for the world, a blind world without hope: Is this not th~ time for rKarl Rahner. Mary: Type "and Model of the Church ~/ 523 us .who are children of this Mother ;to support, today, in this hour the ".woman" giving birth, Mary--the Church--by trying "to. ,fulfill :the com-mandments of God and hold on to the testimony .of Jesus. Christ"? God's help does not exclude but includes the help of her children! .~This~help of God which ~sustains us is. also spoken of in the twelfth chapter of the Apocalypse. °God is near to the ,"woman," ,to Mary and the Church. He comes--he, is with her, protecting her in the midst of the battle. He,carries her on, the strong wings of his love. He prepares a place for her. Fiat mihi. This place is not one chosen by herself, in palaces and safe castles, but in the desert, in poverty~ in silence. There God is present. There he feeds her "for a time and two times and half a time." God feeds his Church. in every new today, so that she can continue to walk in .the strength of this food: on.the road that is her destiny. ~ All this:~ the battle, the endurance:of tribulation, the bringing forth of fruit in patience and suffering, the testimony held on to, the desert, biat also the 19ying protection of God who is our hope--all this is also demanded ot~ us and promised to us, who are the Church of today. . ¯ Mary and the (~hurch in Advent We have spoken of Mary as the type of the obedient, believing, hoping, Spirit-filled, praying Church. Like a luminous thread through this little meditation ran the thought: Mary on the way, on the road of hope and faith, on the move to encounter Elizabeth. Nowhere do we read that Mary's road was an easy one,. without obstacles or eclipses, without fears and hesi-tations. On this same pilgrim journey, the Church continues to travel, to meet the coming Lord, that great Advent which presupposes the first com-ing of God in the flesh, uniting the Alpha and Omega, beginning and end. He is the One who ever was and who is to come and who, hidden under the veils of his presence as he w~s hidden in Mary's womb, determines every present moment, including every moment of our own lives. He is there, Emmanuel, God with us and.for us, even though we are still on the way, in faith, as Mary was during her ~earthly pilgrimage. He is Emmanuel,' even tho~ugh'we are engaged in battle with the adversary, even should this battle 3~et grbw~fidrcer. The Loi'd walks, battles and stiflers with us, because he has made our battle~ ahd sufferirigs his own in a~ unique., way. He is~already the victor, carrying and protecting us, and he will always be with,us, On this road, the Lord takes Mary, the Church and each single one of us into his service: Our mission is to~ be witness and our witne~s is our mis-sion- no one i§ excluded. Everyone C'an and may and must.-.take ~art in the work of b~ingihg God to ~en, of making him present t9 men. The Christian has an Advent task. He is called to cooperate in kindling the hid-den longing for God which is in every man, just as it took place between Mary and "Elizabeth. Through human beings, through the Church, God wants to show his presence, and bring his joy into the darkness of our 524 / Review ]or Religious, Volume 36, 1977/4 prayer, our faith, and our hope. "God wants His own in joy.''8 And he wants his Church to proclaim the great joy, the good news, on the way. But we have to remember that joy is born from the obedience of the Fiat mihi, from a surrender that day after day commits itself anew to the unpre-dictable God, to his unfathomable and demanding will. It is a joy that does not ~o much look back at something that is complete and behind us but that looks forward and makes men raise their heads to look for the One to come. He conies in every "new today--in the midst of the desert of our times. But the Church--and that is all of us---can live this joy in obedience, in faith, in hope, in suffering and in praise only when she shakes off her for-getfulness and allows the Spirit."to remind her again of all things," in order to ponder and treasure the word of the Lord again in her heart. This alone will re-awaken in us Christians the longing for the final coming of Christ, and make us cry out again in the Spirit ahd in love: "Maranatha! Come, Lord Jesus!" SAdrienne von Speyr. -o It should give woman a feeling of exaltation to know that she--particularly in the " virgin-mother Mary--is the privileged place where God can and wishes to be re-ceived in the world. Between the first Incarnation of the Word of God in Mary and its ever new arrival' in the receiving Church, there exists an inner continuity. This and only this is the decisive Christian event, and insofar as n~en are in the Church, they must participate--whether they have office or not--in this comprehensive femininity of the'-Marian Church. In Mary, the Church, the perfect Church, is already a reality, long before there is an apostolic office. The latter remains secondary and instrumental in its representation and, just because of the deficiency of those who hold office (Peter!), is so made that the grace transmitted remains unharmed by this defi-ciency. He who has an office must endeavor, as far as he can, to remove this defi-ciency, but not ~by approaching Christ ~as head of the Church, but by learning t6 express and live better the fiat that Mary addressed to God one and triune. Hans Urs von Balthasar ¯ L'Osservatore Romano, Feb. 24, 1977, p. 7. Chapter: A,Community's Call to Conversion Colette Rhoney, O.S.F. Sister Colette is involved in the ministry of prayer, spiritual direction and retreat work. She resides~at 1340 E. Delavan Ave.; Buffalo, NY 14215~ While examining the technical aspects of a chapter and ways of imple-menting its decisions, it is also necessary to examine the results of a com-mun. ity's chapter as lived by the individual members of the congregation. Father Conleth Overman, C.P., recently presented a thorough development of.chapters from the "imposition chapters through the .liberation chapters into the. planning chapters."' The lived experience of this development and the future involvement of members takes place in the on-going conversion of each individual sister. In order to implement the plans, the mission and the decisions of a chap-ter by. the.members of a community, these members must recognize that a call to conversion becomes part of the spiritual dynamics of the chapter. :This call to conversion remains through the months and years ~that follow a chapter in the daily death and rising of each member of the community. It becomes an essential element in the process of community life, making each member aware of her attitudes toward the community in general and toward members in particular. The summons to continued growth leads each one to examine her response to the Spirit who bids her grow. Basically, conversion is a change of heart and attitudesmit is taking on the 'mind and heart o~ Jesus Christ. Within the religious congregation, con-version lies in our openness to experience God's calling us forth through 1Conleth Overman, C.P., "Chapter--An Opportunity," Sisters Today, June-July 1976, pp. 651-655. 525 526 / Review ]or Religious, Volume 36, 1~977/4 ~ the power ~f the Spirit, to ~examine, as our foundresseS did, the life of Jesus and to find a modern response to his salvific ministry. The successful chap-ter is not one that ends with a written document, but one that leads to con-tinuol discernment and growth in personal conversion. The elements of this conversion would seem to be those of penance, healing, reconciliation, and confirmation. Penance Penance fundamentally involves the grace of change, and so also do most new constitutions formulated by a community's chapter. Penance 'is centered in conversion, in metanoia, an admitting one's own sinfulness before God, self, and neighbor. It is a turning to God and self and neigh-bor in a serious attempt to grow in the knowledge, love and will of God. The grace of a new-found trust in God's fidelity amid our own infidelity leads us to an openness before the Spirit. This openness graces us with the desire and courage to surrender to the voice of the Spirit as expressed in the documents of the chapter. Metanoia is continual, a constant, thorough, on-going, despite the human weakness which We all carry with us. ~The belief, in hope, that God-with-us can do marvelous deeds, impo~sibie ones, moves us on even in the midst of our woundedness. Healing Those who have experienced the"healing p0~,er'that is possible anibng chapter members who have been gifted by.grace and trutti in the S~irit, the community and each other-~can bring themselveg" to believe and to work for the healing Of the whole community. The day~ ankl w(eks follow-ing a chapter are seeded with opportunities for th~ healing of memories, of personal and comhaunal hurts sustained during the long hours of debate, dialogue, and discussion. There is a time for everything; and"the period immediately after chapter seems to be an appropriate time for the healing of the mistrusts and mistakes made in the process Of chapter, i3od's saving action in our lives heals our wounds through Jesus--=and calls us forth to minister'a like healing to one another. Redonciliation Before we can know the power of recc~nciliation we must pe~:~onally experience the forgiveness of God. /~fter positioning' ourselves wiih the prodigal son or his jealous older brother, we turn back' to our loving Fatl~er who longs for our return. Our weakness and failures do not discourage him from stretching forth to eml~race us, to welcome us b~ick and to~ cele-brate the occasion with the entire household. The forgiving Francis of Assisi words it this way for his followers: There should be no friar in the whole world who has fallen into sin, nb matter how far he has fallen, who will ever fail to find your forgiveness for Chapter." ,4 Call. (o Conversion /o 527 the asking, if he will only look into your eyes. And if he does not ask forgive-hess, you should ask him if he wants it. And should he appear before you again a thousand times, you should love him more than you love me, so that you may draw him to God.z The sacrament of forgiveness, of healing, of reconciliation takes flesh as we offer ourselves to the power of God's Spirit and one another. The "grace" of our own self-righteousness must die before we can gift another with new birth in reconciliation. What succeeds from any chapter proposals for the building up of the kingdom will be rooted in the spirit of forgiveness among the members. As this forgiveness and reconciliation takes hold, the members of the community can extend this Good News to other members of the kingdom. Confirmation Perhaps the success or failure of a community chapter can be determined by the conversion of its members. The signs within the community that the ~vord and action of the "Spirited" chapter are still, alive would seem to be the lived forms of these document-words uttered in ,the lives and ministries of the members. The decrees of a chapter wi.ll not be understood completely or effected immediately. However, the on-going affirmation of its statements _i_s a sign of confirmation by the Spirit of Truth. ,The signs of the individual sister who is graced in the decisions and odocuments of her community's chapter will be an increased faith in her vocational call, the harmony pf her own being and the courage and determination to live out the written word. Conclusion As each of us enters into chapter planning,or emerges f~rom the process involved in the search for the new direction of religious life, let us be en-couraged by Jesus' words: . . . the Advocate, the Holy Spirit, whom the F~ther will send in my name, will teach you everything and remind you of alibi have said to you. Peace I bequeath to you, my own, peace I give you, a peace the world cannot give, this is my gift to you. Do not let your hearts be troubled or afraid (Jn 14:2.6-27). -°"Letter to a Minister" in English Omnibus Edition o] the Sources (Chicago: Fran-ciscan Herald Press), p. 110. " Contemplation Vera Gallagher, R.G.S. Sister Vera's work is described in her article. She resides at Christ the King Convent; 11544 Phinney Ave., N.; Seattle, WA 98133. I was fifteen when I.decided suddenly, totally, to join a contemplative religious order, God's call 'was clear, if abrupt, and I responded~ whole-heartedly. My parents, however, were unwilling to consent to either the Carmelites or Poor Clares, my first choices. Because I was equally reluctant to wait until I was eighteen, we compromised. They agreed to the Sisters of Charity of the Refuge, then a cloistered, contemplative order devoted to serving and rehabilitating delinquent teenage girls. ,~ Always protected, I knew nothing of delinquency. But, having read widely the books in my parents' bookcases, I knew a great deal about prayer. And into that I threw myself. Between meditation, Mass, Office and reading we devoted about three and a-half hours daily to prayer. I gobbled that up. Sundays were free, so I turned to six or seven hours of prayer then. While I was a second-year novice, our isolated convent in Vancouver, B.C., joined the Good Shepherd Order--world-wide, devoted to the same work, and with the same emphasis on prayer. For six weeks I was sent to a Good Shepherd novitiate in Minnesota, and then became professed. Shortly, I found myself teaching in our special education schools (spe-cial, not because our girls were retarded but because they had missed so much school), then sent to college, then appointed principal. So I wandered, principal of our schools, from Minnesota to Washing-ton to Montana to Nebraska to Colorado; back to Montana, and Minne-sota, and Nebraska. All the time, while I willingly served wherever God 528 Contemplation / 529 called, I lived a split-level life: level 1, being principal; level~2, being a con-templative. What hours I could beg, borrow, or steal were unceasingly devoted to prayer, my primary calling and delight. Over and. over, I asked God why he so clearly summoned me to contemplation and so obviously assigned me to administration: He did not reply. ~ Finally, when state and child-care agencies' rulings came to the point that religion, of whatever denomination, could no longer be freely taught and promoted, and when my order had meantime emerged into one no longer cloistered, no longer primarily contemplative, but apostolic, I re-quested a change of work: from education into pastoral ministry. Forthwith, I was engaged by a medium-sized church in Seattle. Here for three and ~a half years I have rediscovered and---finally--integrated my vocation as contemplative and apostle. Lilurgy In the convent, we had observed the church year but, somehow, it had usually passed me by. When I joined, as staff.,person, our Liturgy Commit-tee and discovered lay people studying the gospels, creatively designing methods of changing background, music, space to emphasize each mood of the liturgy, really living, in mind and spirit, every aspect of worship to make it compellingly clear to the congregation, I burst alive to the wonder, grandeur, simplicity, lowliness of the worship of the Lord. Personal prayer had meant too much for me to have become aware of the ever-chan~ing, challenging worship of the Church. Now that same liturgy, parish-celebrated, summons me to a. communal meal of adoration, love, and thanksgiving wherein each of us enriches the other by his/her gifts of insight and prayer, and all of us complete each day of living worship more attuned to God because we know our neighbor better, while all the adjunEts to worship which we have designed emphasize, in color and shape and texture, kaleido-scopic stories of God's relationships with his people. Home Visiting Most nights I am out visiting families throughout our widely scattered parish. Generally, these visits are devoted to pastoral counseling, spiritual direction, theological up-dating, accordir~g to the various requests and desires of those whom I visit. Simply and easily, as we chat together, people often share with me their experiences of God. Coming from men and women I know, in the simplest of everyday language, those descriptions of personal encounters with God leave me so silently breathless that I feel as .though I ought to be kneeling. There is the man who drank a fifth a day, smoked heavily, lived with little regard for God's law---but whose wife prayed for him unceasingly. One day, in total self-disgust, he turned to God and his wife in heart-broken sorrow. Such an overwhelming visitation by God was granted him that he 530 / Review for Religious, Volume 36, 1977/4 never as much as desired alc6hol or cigarettes again. Because he was so overpowered by gr~ice, he quit work for two years to pray, ponder, meditate, absorb the wianders he had seen. When I came to his apartment, Bob's greatest, desire was for an in-depth discussion of the~ works of St: John of the Cross. He had read, comprehended and loved every word in the saint's writings. He quoted them to me easily, expounding on their beauty. And I --- I felt like a child listening to a master of the contemplative dire. .There are Richard and Nancy, a young married couple who,have taken private vows of poverty, chastity and obedience to free themselves for con-templation. Their .lives are totally regulated by their need for prayer, Each works half-time, earning only enough for a simple life,~giving away anything in excess. They rise very early in the morning for their first hour of prayer together, meditating daily for a total of three hours. Their love for Scrip-ture is so great that they have memorized whole chapters, setting them to music. Their sights are so irrevocably, irresistably fixed on God that they see nothing unusual about so living. Naturally enough, their parish commit-ment is to the St. Vincent de Paul Society. I could' write story after story, each thrilling, . about parishioners who, through the ~scintillating brilliance of everyday living in closest harmony with the Eternal, direct the onlooker, like the whirling lights of a police car, straight to God. Pastor Very few diocesan priests have ever been canonized. I used to believe this was because of a life which, de facto, militated against sanctity. I have discovered the reverse: lives so simply and poorly dedicated to Jesus that no association or congregation has been built up to study the individual, obscure life, promote tit, pay, for its publicity, push it through to canoniza-tion. In our parish we have team ministry: the staff consists of one priest, three sisters, two deacons and one deacon's wife on a volunteer basis, and one single young man. All decisions are reached by consensus. No one per-son leads, directs or governs. In this situation, the pastor could be lost. Our pastor lives his very busy, very undistinguished life according to one principle: what"would Jesus do? His consequent devotion to poverty, love, service, compassion, understanding is such that I watch him to see Jesus incarnated again. I remember my first Christmas in the parish. Father '~X" brought me to the :tree in the rectory, surrounded by gifts. "These are my Christmas presents," he said. "Take whatever you wish." Then he handed me an en-velope full of bills--half of the money given him for Christmas; the other half he gave to another sister. That was my first introduction to the stark poverty of Father "X's" life. He has no savings account. He uses his salary primarily to give it away to whichever person asks for it first. His days off and vacations are simple, ¯ Contemplation / 531 usually spent with other priests. He shares his rectory with whoever comes along: currently two priests are resident; the young youth minister and the male head of the liturgy committee live there; whatever man is unfortunate, poor, in need of an overnight accommodation gets the one room which is left. In ,that last room I have discovered a poor black family passing through town; a .veteran with amnesia waiting for an opening in vet's hospital; a disturbed man with a knife.under his pillow awaiting transportation to Cafiada; a chef wit.hout .a job, and many others. Finally, in the housekeeper's apartment in the rectory, lives a talented drummer Father "X" picked up off the streets, homeless, hooked on drugs and alcohol, hungry. Totally re-habilitated now, he does his own thing from the rectory, and will, until he feels safe enough to move out on his own. Naturally enough, the rectory has become everybody's home. Father "X" owns nothing which he does not share. The parish drops in, commit-tees meet, people come for appointments, and all of us learn that the parish is more than a church: it is a radius of sharing love--a koinonia--a dia-konia-- a drop-in center--a haven for all in need. ~ The words of~ Script:ure are inspiring. But meditating and praying over them has not ,compelled' me to follow Jesus as forcefully as has the life of a diocesan priest devoted to making .that Scripture alive--today, now. Preaching About every six weeks I preach on weekends. What I have learned thereby would fill an encyclopedia. To compress the messages of the readings of the Sunday into a ten-minute homily means that those readings must be meditated over, pon-dered, searched, re-searched until they become a light glowing in my mind. So brightly incandescent does that one word become, after the hours of contemplative prayer devoted to it, that neither writing it down nor memo-rizing it is.necessary. Also, I need stories, everyday tales, to illuminate the gospel of. yesteryear into the imper~ative of today. So I reach back through my life, or into the stories of their lives which parishioners have shared with me, or into the happenings of this particular calendar month of 1977. And in so doing, I discover how truly each occurrence of everyday an-nounces, again, the coming of God's kingdom, the incarnation of his Son. I discover, too, that in nothing have I ever been alone: those experiences I tfi~ought to have been most personal, most private, most singular become, when shared in the light of the gospel, the most universal experiences of my congregation, the ones they tell me they know and have lived. I ha.ve learned that nothing should be hidden because God is alive in all--writing straight with crooked lines--so that the whole world with its sins, its sorrows and its shortcomings--and its soarings--becomes one sung paean of praise to the Almighty. Translating that song into simplicity is the task of the preacher. ' 53:2 / Review ]or Religious, Volume 36, 1977/4 Fasting Often throughout my life I have heard God's call to fast, and almost as often shuddered and said "no," hurrying on my way. One Sunday in the parish, three different persons told me that they were leaving the Church because of their problems with the institutional Church. I was stunned. In our parish we have, I thought, everything: a priestly priest, excellent liturgies, first-rate music, good preaching, a devoted community. What else could we offer? And three parishioners were still leaving the Church! I prayed for enlightenment as to ways to help~for I knew both the men and the young woman very well. Clearly I heard the words: "This kind of devil goes not out but by prayer and fasting." Those words left me with no alternative: pray, I would; fast, I must. For four months I fasted. Meantime, one man and the young woman not only came back to the parish, but became deeply involved in parish activities--much more so than usual, The third young man had dropped out of my sight. I continued to fast and to pray, a bit hopelessly. Th6n, one night, as I stood in the convent of a distant parish, Rob walked to the door: We looked at each other, and embraced. He had come, he told me, for a meeting of youth ministry in the parish: he intended to get involved; and he said that he had joined the choir. "I searched for something better than the Church," he said, "but I couldn't find it." That convinced me of the value of fasting in the service of the Church. Now I frequently fast: a week here, a week there; now a month; then two. Fasting brings me closer to God in prayer, but without the real-life motiva-tion of the parish, I would not persevere in it. Ecumenism Eight Protestant and two Catholic churches, one of which is ours, cooperate in our neighborhood. The ministers of the churches meet twice monthly, the laity meet once a month. As soon as I was engaged for work, Father "X" involved me in CHOICE ("Churches Involved in Common Effort"). The first really important happening was our ministers' decision to keep a prayer diary, meet weekly, and share. For me, the decision was no less than terrifying; prayer had always been very personal, very private to me. However, my curiosity as to how Protestant mirdsters prayed was so great that I consented to go along. We continued for one year. I discovered many things: foremost, perhaps, my realization that not only were Protestant ministers comprehending of contemplation, they also lived rich and variegated prayer lives of their own. I discovered a pyramid of errors in my past concepts of Protestant ministers: Contemplation / 533 Celibacy is not absolutely essential to the developm'ent of a rich prayer life. ¯ The gospels apply to all persons of whatever denomination; within them, God lives for all. God reveals himself to whoever wholeheartedly searches. Protestants, by their eagerness and uprightness, can challenge Catholics. .Catholicism does not have an edge on the ecclesiastical market: I learned to share my prayer, my closeness to God, my silences in his presence, my ecstasies in the love of his sheltering arms, and to feel myself totally accepted and understood in what I would formerly have considered an.inappropriate company: a circle of Protestant ministers! That experience has been one of the most important, most radical in my life. It lifted me suddenly and freed me from the parochialism in which I had been reared. In many ways the CHOICE churches have cooperated to make God better known, more real, better served in our area and neighborhood. All of. this I have found enriching to our congregations, as well as truth-reveal-ing to me. God is found in truth, not in error. We must reach out, beyond ourselves, to discover where those unknown errors lie. Social Justice When I was less wise, I attended some social justice workshops at a large university and came back, I thought, permeated with an urgency 'for social justice in the world. I preached a couple of sermons on the subject and was disappointed to discover that my congregation was not totally with me. Figuring that I must be, in some way, stumbling about in wrong turns, I decided to let the matter drop for the time being. Then I discovered a group of parishioners who wanted to form a social justice committee, another grouWwhodesired to organize for Bread for the World, a third who wanted to create a St. Vincent de Paul Society to care for the poor, the hungry, the frightened, the homeless, especially in the area contiguous to our parish. I assisted each group in its formation, and met with them. There I discovered hard-headed; practical Christians who cared about the hungry homeless men and women next door, in preference to those a continent away to whom they were not sure they could get bed and ~board. Meantime, I discovered that our parishioners were ready to pour money into the St. Vincent de Paul Society when they knew it was immediately transferred into relief for the very poor; they were delighted to contribute food to a neighboring parish in the Central Area for its Food Bank; they were eager to organize to provide legislatively for the food needs and ap-propriate distribution centers with adequate safeguards for the hungry of the world,, They had been turned off by sermons~which revealed to them a naivete and lack of pragmatism inherited by me from Academe. "534 / Review ]or Religious, Volume 36, 1977/4 , Because money, efforts, work flowed freely to the really poor, I found myself involved with the impoverished. The ideals of social justice and the thundering of. Isaiah had sounded out like trumpet calls, but dealing with the querul.ousness, and the unrealistic, improvident needs of the poor, first-hand, became a different and much, more challenging matter--one which I would gladly., have ducked. But Jesus lives hidden in the difficulties, de-mandings, despotisms of the poor; and, with the aid of our laity who give of their time without counting, I have found him there. I must admit it: it was easier, more pleasant, more justifying to h~ave discovered God in. social justice workshops on broad grassy campuses among .nice people ~dressed in clean clothes than among the very poor, improperly dressed, poorly housed, querulous, and sometimes "ungrateful" impoverished. Contemplation Finally, this article closes where it began: with the quest for contempla-tion. Contemplation is not, as once I thought it was, a way of prayer, Contem-plation is a way of fife. Truly, in embracing .a religious life devoted to cloister and to .prayer, I chose a life-style immediately preparatory of contemplation. I had not, how-ever, counted on the life-style changing radically from one of cloister ~0 one of intense apostolic activity in interaction with the ,world. When that hap-pened, I scarcely knew which way to turn. Now, I realize, it didn't even matter, God lives, in the world. God created that world, and made of it his' own cloister. The more we know and interact with God's world, provided we. keep aware of what, in fact, we are about, the more imbued with God we be-come. On silver trumpets, my parish has called forth the name of God from every cornet wherein I have sought him and his people, and from other corners into which, unseeingly, and unknowingly, Ihave wandered. J I have found God vibrantly alive in people's homes; on the deserted city streets which I may be walking at midnight; in ch6i'ch; in poverty; in fasting as well as in restaurants; in priest and in people; in the hitchhikers I have picked up; in the cold, wet weather and the .Seattle sun; in the puddles I have plodded through and on the dry, comfortable kneelers in church; in the pants I wear,to keep warm and in the skirts I adopt to look good; in the faces of parishioners and in the stranger's' smile I meet at an intersection when-we bump into each other and apologize; in Protestant ministers and in Catholic laity. ' God encompasses me. He attends my lying down°and my getting up. His shadow cools me in the day and ~warms me at night. He guards my "waking hours and my broken dreams. He loves me alone in the midst of crowds. God is my be-all and end-all; he is my life. And that, I think, is contemplation. I have reached it, at last. Prayer and Freedom of the Spirit Maria Edwards, R.S.M. Sister Maria is Secondary Rdigious Educ'ation CoOrdinator ,for the diocese of Nash-ville. Her last article in these pages appeared in the July, 1976, issue. ,Her office is located in the Catholic Center;. 24~00 21st Ave. S.; N~shville, TN 37212. One day Jesus stood up in the synagogue and read the~following passage from Isaiah: "TheSpirit of the Lord has been given to me;°for he'~has anointed me. He has sent me to bring the good news to the poor, to proclai~m freedom to captives, and new sight to the blind, to set all captives free, and to proclaim the Lord's year of favor" (Lk 4:17-19). As ~eligious are we able to affirm the statement that the Spirit of the Lord has .been given to and accepted by us; are we certain that he has anointed us and called us his own? The more certain we are of his love and his presen~e~ the clearer do we hear his invitation to. proclaim .the good news, to be his special ministerg,'to be his disciples. As we allow the.Spirit room to move in our lives, we begin to feels, the urgency to help others to be more aware and more open to the working of the Spirit. within them. People are yearning to hear that this is the year of the Lord's favor for them, that now is the day of salvation. Prayer is our proclamation that Jesus is risen and is living, among us--that he not. only exists but that he is present and alive in all who believe in him. Prayer is our expression of hope in times that to many ~people seem hopeless. It is our conviction ,of faith, lived in'a world that seeks proof for everything. It is our experience of love reaching out and touching persons who are the abandoned, the forgotten;° the bitter, the disappointed, the poor, the disgruntled, the spiritually blind. Prayer is freedom! It is life lived in the fullest manner, for through, prayer we are healed and set free again and again. We are con-stantly being formed into new creations, into the very image of God, How many of us have been set free by the love of the Lord and then 535 536 / Review [or Religious, Volume 36, 1977/4 have allowed ourselves to be bound up again? How many of us are like Lazarus waiting for Jesus to call us forth again from the tomb of our own selfishness, our own complacence, our own indifference to a world that needs our help in order to be set free? How many of us are still bound up by our past lives, our past experiences, experiences which may have hurt us so deeply that we have vowed never to open ourselves to love again for' fear of being crushed again in the process? How many of us have wrapped our-selves up in our own burial cloths and have settled down for a long, slow, comfortable death? To live as Christians in complete freedom demands too much effort, too much dying to selfishness. "If today you hear my voice, harden not your hearts." In God's eyes it is never too late to begin again. He wants us free to love and be loved. Will we give the Spirit full reign in our hearts and lives? Are we willing to risk being a part of what we pray for: peace, love, joy, hope, freedom? Are we ready to take responsibility for our prayer, no matter what the cost? Can we honestly place our lives freely and unreservedly in God's hands? If we refuse to take the risk with Jesus, our prayer will become a selfish enslavement rather than a real liberation in the Spirit. "For freedom Christ has set us free; remain free therefore, and do not submit again to the slavery of sin . . . for you were called to freedom, brothers, but do not use your freedom to do. wrong, but use it to love and serve each other as the Holy Spirit directs . If you are living by the Spirit's power, then you will follow the Spirit's leadings in every part of your liv.es" (Ga 5: l ; 13; 25). What Is Freedom? Freedom is being open to new awarenesses of who we are, who God is, and what life is and holds. Persons who are truly free are persons who are able to live in faith. They are in touch with, and willing to share their weak-nesses as well as their strengths; they are able to grow with the pain as well as with the good times. Since they are people of faith, people who believe in the now, they are also people of hope, people who believe in the tomor-row. They admit that they do not have all the answers, that they do not possess all the truth, and this very admission sets them free to grow in the spiritual life. ,. Definitions or descriptions of freedom are as varied as the persons en-deavoring to explain them. But to Jesus "freedom" meant everything. It meant his very life. "I have come that they might have life and have it to the full" (Jn 10:10). He came to free the captives. He never forced freedom on anyone; he generously offered it to everyone. With his life, death, and resurrection he freed us all from sin and guilt, anxiety and fear. Are we daily allowing him to heal and free us in prayer--from loneliness, a sense of rejection, lack of self-respect, narrow-mindedness? How difficult it often is for us to choose life over death! "I have set before you life and death, Prayer and Freedom of the Spirit / 537 the blessing and the curse. Choose life, then, that you and your descendents may live by loving the Lord. " (Dt 30: 19). Jesus daily reminds us that he is the way, the truth and the life as he gently calls us to follow him. God is infinitely patient as he waits for his people.to make choices. He is in-finitely patient as he waits for his chosen people to choose him. The type of freedom that the Lord offers us is so special that no indi-vidual or group can take it from us. It is essentially an inner 'attitude, a whole orientation toward life that is deeply implanted within those who believe. The well-known Austrian psychiatrist, Viktor Frahkl has written about this type of freedom from his own experience in his book Man~s Search for Mbaning.1 During the horrible years spent in a concentration camp in World War II, he often meditated on the meaning of freedom in his ~own life. Everything was taken from the prisoners---family, possessions, status, and identity itself (they were known as numbers). But after months and years in such an environment he was able to say that everything can be robbed of a man but one thing, the greatest of human freedoms: to choose one's own attitude in any given set of circumstances, to choose one's own life, one's own way. In the midst of his suffering, God and prayer became living realities to Frankl. It was the "freedom to be" that prayer gave to Frankl. He was a prisoner on the outside, but a free man on the inside. No person, no torture, no enticement could motivate him to give up his God-given freedom. Many people have the tendency to think that the two words, "motivation" and "causation," have the same meaning, but that is not true. No one can cause us .to be or do what we do not wish; people can only motivate. There are some religious who state that their bitterness or lack of interest is caused by hurts that they have received in the past. If they are bitter it is because they have chosen bitterness; they have chosen not to forgive and forget; they have chosen not to be healed and set free. This may seem a hard saying but after reading Frankl~s life it seems more evident than ever. No one is to blame for our lack of freedom but us ourselves. We can never anticipate what we might do in any given circumstance of the future, but we can make prayer such a part of our very .being that we can always be assured of being able to pray, and hopefully we will always have the courage to pray. It is this quality of courage, this growing awareness of our constant need to, pray,, that enables us to be listeners to and followers of the Spirit, to step into the uncertainty of the darkness knowing that God's presence is ever with us. The more we pray the more certain of his presence we become. Doubts will never cease to drift into our lives, but doubts give rise to the opportunities we need to choose the Lord: It might be well to remember that the Lord wants to be chosen, that he does not wish to be taken for granted in our lives. 1New York: Washington Square Press, 1959. 5311 / Review for Religious, Volume 36, 1977/4 Freedomand Commitment W~hen talking about freedom in a Christian ~context, by necessity the aspect of commitment must be touched upon. Some of the major crises in our .lives and in our times occur because of lack of meaning, lack of purpose, lack of hope, and especially lack of love on the part of individuals and of groups. If' we are living as committed Christian religious we should be filled with purpose, with meaning, with love. Commitment implies total giving of self on a. daily basis; it implies new discoveries of faith and love. Each of us has, forfeited certain freedoms in preference for a particular freedom-- Jesus Christ himself. We have chosen a definite life-style, we have chosen a vowed life. .In :searching the gospels there is one thing we can be certain of: Jesus wants committed followers. He never minced any words on the subject: "He who is noLwith me is against me, and he who does not ~gather with"me scatters" (Mt 12:30). Either we receive these words with joy or we live our lives as religious in misery. All the~.rationalization in the world cannot blot out the bold pass, age: "How I wish you were one or the.other--hot or cold! But because you are lukewarm, neither hot nor cold, I will spew you out of my mouth!" (Rev 3: 15-16). He asks us to make a choice daily, either be hot or cold~ but for God's sake make a choice. Are we setting any captives free; are we allowing others who love us to set us free; are we feeding ~any poor people; do ~we have something and Someone to give to the spiritually blind; are we signs, of faith and hope to the people.with whom we live and the people we endeavor to serve? We must not wait until, we are "perfect" before we begin to live out the gospel message. We must try to live the gospel message even in our profound weak-ness and°then we will be on the road to perfection!: How many minutes a day do we spend reading and praying over the Word of God; how ~any minutes a day do we spend living it out? .How many minutes a day do we spend growing closer to the One with whom we will live for all eternity? God needs our commitment; God so needs :our lives. The whole history., of God's chosen ones is the story of a people claim-ing to have responded fully to God's words to follow him in freedom, while in, actuality most were too bound up in their own sicknegs and powerless-ness to let the Lord, call them forth and free them. But Jesus° makes the process "too" simple: "Give up all that you have and come follow me!" What a risk that kind of freedom involves. It seems so frightening and yet all we have to do is to, let ourselves be filled .with God, to empty ourselves in prayer, so that .he can fill us with himself. Prayer can lead us to total commitment; prayer can free us sothat we can continually make total commitment~ As religious we need one another to support us in our choices, in our prayer and in our commitment. Although our lives as religious do not depend solely on whether or not those around us live in a Christian way, Pr~ayer and Freedom~o]~ the Spir!ti~ / 539:. we have to admit that living with those persons who are kind, loving, and service-oriented naturally encourages us to be and do likewise. The Lord told us to form community, to carry one another's burdens freely. We must nev.er give up trying to make Jesus the center of our community life. We may be "a voice crying in the desert" but if we cease to cry we may soon cease to care. The cry says that we need one another; the cry says that we are almost dying on the inside and we want to live again'; the cry says that we have not yet arrived. "If you continue in my word, you are truly my disciples, and you will know the truth, and the truth will make you free" (Jn 8:31-32). To be free, then, is really to be able to follow our quest for the truth, to be able to fulfill our potential for spiritual growth. Conclusion Prayer is our witness to an unbelieving world that the Lord is present and living within us. Prayer opens us up to choose freely God and life over nothingness and death. We must .decide in what ways' we are bound, in what ways we.need to be set free. We must believe'that God loved us so much that he sent his Son to take on our flesh and our weakness in order that we might be led to freedom in the Spirit. The Lord wants his religious to be free. In his eyes each a~ad every living person is special and beloved. As religious we should know this even though others do inot .know of their specialness. In prayer each day let us hand over to the Lord all '.of our fears, our dreams, our burdens, our insecurities, our hopelessness, and even our faithlessness, If we want to be free we can The,.Lord not .only accepts us and loves us unconditionally, but he gives us the~freedom to choose to be changed. This change begins the moment we say~a total yes to.him and allow him to set us free in the Spirit. Off COmmitment to the Poor Gerald R. Grosh, S.J. Father Grosh, in addition to teaching theology at Xavier University (Cincinnati), also gives retreats and resides at the Jesuit Renewal Center; P.O. Box 289; Milford, OH 45150. We live in a divided society. We live in a society in which the clamor of the oppressed rings forth to all people to struggle, for love and justice and peace in our world. The poor, especially those in the Third World, cry out that they cannot live as human beings, that they have no sense of their own value as persons, because the structures of society keep them from feeling their own dignity. Many men do not earn enough to provide the basic necessities for wife and family. Many do not receive an honest day's pay. Often the system is such that a man cannot even get a job; or, if he does get one, it is only through political favoritism and not on his own merit as a man and a worker. Today the poor are crying out that they are op-pressed by the system--political, social, economic, and cultural--and thus are robbed of their dignity as human persons. As religious we have a choice, just as all people have a choice in the face of this reality. We can shut our ears and refuse to hear, we can close our eyes and refuse to see the misery and suffering of the poor. Or we can let this reality sink in. "The poor we have always with us"; but today men and women are shouting that this poverty is unnecessary, that it is the result of the evil and greed of men---even of so-called "committed Christians." The poor and the hungry throughout the world are calling for brother-hood, freedom, justice, love and sharing. These are the values of the kingdom which Christ preached. Meditation on the gospels reveals Jesu.s as a man of love, as a man who entered into our situati0n--the human situation, the concrete situation of the people of his time. He, too, lived in a divided society; and in this divided society he drew close to those who were weak and oppressed. He challenged those who were: the organizers 540 On Commitment to the Poor / 541 within this society; he preached the kingdom. He preached the reconcilia-tion of man; he effected justice. The values of his kingdom were brother-hood, freedom, justice, 10ve and sharing; and in order to realize these goals he found himself in conflict---especially in conflict with money, honor and power. If a religious is one who espouses the values of Christ's kingdom he must espouse brotherhood, freedom, justice, love and sharing. Like Christ, he too must draw near to the poor, the weak, the oppressed. And it is impor-tant for him to reflect on why he commits himself to the poor. There are many possible reasons: ideological, political, reasons arising from sadness because of the sufferings of the poor or from guilt because of the injustice they suffer. As religious, our primary motivation is simply Christ and the desire to announce Christ and his kingdom. We believe in the values which Christ preached. Jesus committed himself to the poor and the oppressed. The ~call to religious today, as well as to all Christians, is to follow Christ, doing in our day what he did in his, that is, doing justice and effecting reconciliation. Frankly, some of us do not want to do this because we are too attached to the comfortable life-style in which we now live. Others are afraid to abandon the security that the system provides them. For these people, a conversion is necessary--a conversion which depends on the Lord's grace. But there are also many religious who do see the need for commitment to the poor, though they are confused as to how they might respond. Many are using their talents in important work, and they are so overwhelmed and overworked that they find little time to reflect on or to act on a commitment to the poor. The question before them is how the way in which they lead their lives can reflect a genuine concern for the poor. The present article will attempt to offer these religious some concrete suggestions as to how they might commit themselves to the poor. Becoming ln]ormed ~ If we are really to help the poor, we must know their needs. We must hear the national and international cries of the poor and oppressed. We must know how the);" want to be helped, rather than how we think they want to be helped. First,hand experience, wit_h the poor will clarify our perspective a great deal. But many of ~us are very busy people and our present commitments m~y not allow much time for this. Most cannot do first-hand investigating. That means we have to choose to whom we are going to listen. As we filter the information we receive, we must always keep in mind what truly beriefits the poor, what helps them grow and respect themselves as persons. Personal Contact We are incarnate people; our physical presence has Significance. The poor suffer from a lack of dignity. They cannot choose where they live; 54~2 / Review ]or Religious, Volume 36, 1977/4 perhaps we can. When some of us religious choose to live in their neighbor-hood, they can gain anew respect for themselves. Yet not all can or should live among the poor. Living among the poor depends on a personal call.and on the different, psychological drives of each person. Furthermore, the ghetto life is already overcrowded; we don't need thousands of people suddenly pouring themselves into homes in the ghetto, though it is obvious that each one of us needs some material contact and sharing in the lives of the poor if we are really to enter into their world and commit ourselves to them and to their struggles. Contemplating th~ Lives o[ the Poor One's stance before the poor should be contemplative--that is, one has to listen, and to listen long. We come from our own cultural and economic backgrounds through which we have accepted many blind biases. We.have to listen long to the poor to discover their values and ways of looking at things, thus destroying our own ideological blocks and preconceived notions. As we listen, we shall discover some values that are quite attractive: simplicity, joy, hospitality, and sharing. We shall also discover their in-security. Their insecurity is not an experience that we can ever enter into fully. We cannot live their insecurity, their closed horizons, their closed present; we can never really lose our status. But we can enter into the way that they try to deal with their insecurity. We can enter into the security that they .can have in material work and in brotherhood in the Lord. We can recognize in their values the presence and action of the Lord in their lives and we can respond, to this in faith. As we contemplate their suffering and pain, we may also discover some attitudes which are very different from our own, attitudes with ~egard to sex, for instance, or violence, or deceit, or the struggle between classes. We need to listen long to understand what their attitudes are really saying. For example, a poor person may try to manipulate you or deceive you in the hope of getting some material gain or economic help. We Can judge this out of our own moral system, applying to it the valu~ that we put on honesty an'd truth, on honest communication. Such a judgment may be perfectly sound according to our own biases and cultural values. But it fails to take into account the real, lived situation in which the poor person exists, a situation that we have never really experienced. If we enter into the world of the poor man, we may discover that what~he is really saying is that h,~is situation is so bad, that the system is so destructive of who he is, that he desperately needs this economic help and will go to any length to get it. Contemplation does not mean a blind acceptance of what the poor say or what they ask for; but it does mean that we really try to listen to them, tO see where they are coming from, and to understand what their experience is. We try to judge their actions and,our response from the gospel: what.helps the poor man to be more a person? On Commitment to the Poor / 543 Questioning Our Own Lives From the Experience of the Poor It is not just simply a presence among the poor or a contemplation of their lives and their values to which we are called. We are called also to look at ourselves and the lives we lead in comparison with the lives and experi-ences of the poor. We need to enter into the suffering that they experience because of the system--the political, social and economic system of our times. Thus it is fruitful to experience the frustrations that the poor endure as a matter of course. Try to experience dealing with the power structures without, using "cc~nnections," and get the same run-around that the poor receive. Travel by bus not in order to save money, but simply because this is the experience that the poor have; Such experiences might enable a per-son to question his life more fully in the light of the experience of the poor. We must be rea

Issue 35.4 of the Review for Religious, 1976. ; REVIEW FOR RELIGIOUS IS edtted by faculty members of St Louis University, the edttorlal offices being located at 612 Humboldt Building, 539 North Grand Boule-vard; St. Louis, Missouri 63103. It is owned by the Missouri Province Educational Institute; St. Louis, Missouri. Published bimonthly and copyright © 1976 by REVIEW FOR RELIGIOUS. Composed, printed, and manufactured in U.S.A. Second class postage paid at St. Louis, Missouri. Single copies: $2.00. Subscription U.S.A. and Canada: $7.00 a year; $13.00 for two years; other countries, $8.00 a year, $1.5.00 for two years. Orders should indicate whether they are for new or renewal subscriptions and should be accompanied by check or money order payable to REVIEW FOR RELIGIOUS in U.S.A. currency only. Pay no money to persons claiming to represent REVIEW FOR RELIGIOUS. Change of address requests should include former address. Daniel F. X. Meenan, S.J. Everett A. Diederich, S.J. Joseph F. Gallen, S.J. Robert Williams, S.J. Jean Read Editor Associate Editor Questions and Answers Editor Book Editor Assistant Editor July 1976 Volume 35 Number 4 Renewals, new subscriptions, and changes of .address should be sent to REvx~w FOR RELmiOVS; P.O. Box 6070; Duluth, Minnesota 55802. Correspondence with the editor and the associate editor together with manuscripts and books for review should be sent to REviEw vOa RELmIOUS; 612 Humboldt Building; 539 North Grand Boule-vard; St. Louis, Missouri 63103. Questions for answering should be sent to Joseph F. Gailen, S.J.; St. Joseph's College; City Avenue at 54th Street; .Phil'adelphia, Pennsyl-vania 19131. "Jesuits Today" Horacio de la Costa, S.J. Father de la Costa wrote the March contribution to'our series on the 32nd General Congregation of the Society of Jesus, "A More Authentic Poverty." He resides at Xavier House; P. O. Box 2722; Manila 2801; Phil!ppines. ' Just. before it adjourned, the 32nd General ~Congregation of the Society o[ Jesus arrived at a clear and distinct,idea of why it had met. This realiza-tion is expressed.in its In~troductory Dec.rce,~ which, being introductory, ~was of course taken up last. The decree makes several points. First, that the congregation immedi-ately, preceding, the 31st, sought toadapt Jesuit life to the directives of the Second Vatican Council. Second, that it did so in documents which '~ccuraiely and faithfully.~ express the genuine spirit and tradition of the Society." Third, that during the decade that followed, "significant" success attended the effort to reduce these documents to practice. Fourth, that that success Was circumscribed by "two exaggerations, each tending in an op-posite direction," the one a resistance, to renewal as being "somehow a de-parture from the genuine Ignatian spirit," ~the other an adaptation of Jesuits and their work to the needs of the world w.hich is excessix, e,,,and in fact "runs counter tom the .Gospel message." Fifth, that these conflicting tend-encie~ not only "threatened unity within the Society," but gave "cause for concern" both to the superior general of. the order and to the Pope. And hence, sixth, that the aim of the 32nd General Congregation was, by recog-nizing and removing these exaggerations, to achieve "a balanced renewal of 0religious life and a discerning re-dedication to apostolic service." A~ congregation delegate put it more imaginatively by saying that the 31st General Congregation had launched a satellite, to which the 32nd then 481 4a2 / Review for Religious, l/olume 35, 1976/4 proceeded to transmit certain course corrections, its intention being not to modify, much less to reverse its trajectory, but rather to focus it more ac-curately on its moving target. And that, while engaged in this exercise, the said congregation received a fairly strong input from the Vatican com-puters. The focus which the congregation decided to give the 'Society today centers on the concept of mission. More than ever before, mission--the act or state of being sent--must be a key element of the Jesuit's self-iden-tity. "A Jesuit . . . is essentially a man on a mission: a mission which he receives immediately from the Holy Father and from his own religious su-periors, but ultimately from Christ himself, the one sent by the Father. It is by being sent that the Jesuit becomes a companion ot~ Jesus.''1 Well, then, what is the mission on which Jesuits are being sent today? Considering only the multiplicity of works in which Jesuits are actually en-gaged, and leaving aside the multiplicity of works in which they think they should be engaged, it covers a very wide range indeed. But are these works merely a miscellany chosen at .random, a collection without internal co-hesion? Or is there some unifying, some integrating factor-pulling them together in a convergent thrust? The congregation decided that if there isn't there should be, and that it should be the service of faith and the pro-motion of justice considered as complementary facets of an undivided whole. "The mission of the Society of Jesus today is the service of faith, of which the promotion of justice is an absolute requirement.'''~ This is the "basic choice," the "priority of priorities" for the Society at which the congregation arrived. How did it arrive at it? It may be well to consider this briefly, to consider not only the product, but the process by which it was produced. The product is this handful of documents which .~esuits are supposed to translate from words to action; to bring to iife in their lives. Well and good. The trouble is that they are texts, and legisla-tive texts at that. Paragraphs On parade, marching down page after page in neatly numbered companies, footnotes following after like a baggage train; all spick-and-span, i's dotted and t's crossed, treadling the measured tread of ecclesiastical Latin. Parade-ground texts, remot~ely reminding us of a battle, butobearing only a faint resemblance to a battlefield. ~ How can we make these texts come alive? Would it help to have re-course to one of Saint Ignatius' little devices for making things come alive? "First prelude, the history of what I am about to contemplate. Second pre-lude, a composition of place. Here it will be to see with the eyes of the imagination . '"~ Very well; and what will it be here? Perhaps, to try to see these texts as people; the people who produced them; the congregati 1GC 32, "Jesuits .Today," n. 14. :GC 32, "Our Mission Today," n. 2. 3Spi~ritual Exercises, n. 102. "Jesuits Today" / 4113 whom the Society sent to Rome to discern what its response should be to the call of Christ. See them there in that hall on Holy Spirit Street--Borgo Santo Spirito --men from widely different national, cultural, occupational, experiential backgrounds, who, in trying to fulfill their brothers' commission, strove strenuously not only with each other but with themselves, and in the pro-cess got confused, enlightened, dismayed,_ heartened, disheartened; lost courage and regained it; got bored, doodled, dreamed of home; went to the Gesfi to celebrate the Eucharist; got an insight; tried it out on a couple of companions over a plate of pasta and a flagon of Frascati; and finally ar-rived at the consensus congealed in these texts. We must not, then, be deceived by the asceptic neatness of these docu-ments. They are the fai'r cop, y of whai:at first looked like an illegible scrawl, but; in the end,. surprisingly, made sense. If God writes straight with crooked lines, then the g.roping and searching, the backing and filling, the findin.g and losing, the consolations and desolations which filled the house on Holy Spirit Stri~et with tongues of fire disguised as will-o'-the-wisps were the crooked lines with which God wrote straight for Jesuits; and it may help to see how straight God has written if we have some idea of how crooked were the lines. I am not, of course, suggesting that the congregati thought crooked. QO the contrary; the~y were straight-thinking, straight-shooting men. The trouble was that the targets they were shooting at seemed to weave wantonly from side to side, and sometimes to disappear altogether. I think most of them will agree that there was hardly a moment during the congregation when they were not in one way or another confused: confused by the ap-palling diversity of the Society's apostolic initiatives and commitments; con-fused by the added complication that Jesuits are inserted {hus variously in a world iri process of rapid change; confused by tensions old and new, in the Society and outside it, between generations, between the backward-looking and the forward-looking, between innovation and tradition, be-tween development and liberation, between ideology and praxis, between capita!ism and socialism, between the two sides of the Iron Curtain, between East and West. A confusion so great that if a consensus emerged--as it did --it is more than likely that that straight line was drawn not by the hand of man.but by the finger of God. The consensus is what is embodied in our text~; and what I am really trying t'o say, I suppose, is that to appreciate the consensus it is necessary to have some idea of the confusion that preceded it. The Introductory Decree speaks of "two exaggerations, each tending in an opposite direction," which "have threatened the unity of the Society.''~ 4n. 4. 41~4 / Review ]or Religious, Volume 35, 1976/4 One cannot say that the exaggerations themselve~ ~vere present at the con-gregation., but one might suggest that the tendencies they exaggerat~ were. The congregation seems to have brought into confrontation two radically different ways of thinking about the Society ~nd its mission, so different as to seem irreconcilable. One approach was conservative, traditional, back-ward- looking; the other was radical, inno.vati~;e, forward-looking. In Commission I on the Norms of the ApoStolate, Commission II on the Missiofi of the Society, and Commission IV on the Promotion of Jus-tice, what the "radicals" seemed to be saying was this: "Let's start from the facts'. Let's" look at what has to be done in th~ world and let's do that. What kind of work? Never mind what kind o,f work, as long as it works! We must do only 'Jesuit' works? There are no 'Jesuit' works! What does Pedro Arrup~e say? 'Jesuit identity ~s to have no identity!' " To which the "conservatives" seemed to r~eply: "Now, wait. You can't possibly mean that. ~'ou can't possibly mean that there is no specifically Jesuit apostolate. There must be something 'Jesuit' a Jesuit is supposed to do. Start with the facts? What facts? Real facts, or what are alleged to be facts by those who have already de,ideal ffhat they want to do? Let's not start with such facts. Let's start with something more certain and secure: the Formula of the Institute, the Constitutions, the Spiritual Exercises, the directives of Paul VI. Let's reflect on what the~, say we should be doing, and let's do that. There are others in the Church ahd in the world ~;~o c/an do the rest, and do it better. What does John Janssens say? 'We can-not be Divine Providence.' " Two approaches to the apostolate. Two "niind-sets," each convinc6d that"it was i'ight and the other wrong. And so there was debate. No need to pl~y down the fact that there was debate: a cl~ish of argument' on a corn= mon ground of discourse. It will not do to give ttiis congregation the image of a group of gi-6wn men politely bowing to each other and saying, "Ah, so? That is what you think? How nice! Thank y.ou very much!" And each or~e going off, as the poet says, "eonvinced against~ his will, but of the same opinion still." A "confrontation, then, conducted for the. most. part with sweet reason-ableness, but not without sound and fury. Such at least was the impression given by couriers to the staff officers of the Deputatio ad Secernenda Pos-tulata (the commission to validate initiatives taken by Jesuits, individually or corporately, for consideration of the co.ngi'egation), standing on.their rise o~ ground ab.o~ve the smoke of battle: Committee Room P, fourth floor. But when the smoke of battle cleared, and the field glasses went up to sur-vey the sh~m. bles, it became visible even to the naked eye that,what began a's a confrontati6n had turned out to be a convergence. What happened? Some would say that debate had given way to discern-ment, It may well be. 1 do not know enough about discernment to be cer-tain. My personal observation is that as the~congregation progressed people "Jesuits Today" / 485 were listening more to each other, and were more inclined to question not only those from whom they differed, but themselves. Thus: We must promote justice. That is the conclusion imposed by the facts. Yes; but what is justice? What do I really mean by it? Or rather, what does the Gospel say it is? , Or again: The. Formula of the Institute says that we are a society founded for the .defense and propagation of the faith, Yes; but how do you defend and propagate the faith? By word alone? Also by wit'ness? What kind of witness? What kind of witness in a divided' world? And further: Jesuits in the developed world must be chiefly concerned with secularism, with the~ marginalization of Christianity in societies an-ciently Christian. Jesuits in the underdev.eloped world, on the other hand, must be chiefly concerned with underdevelopment, with' the marginalization of the powerless in unjust societies. Certainly; but are these two phenomena completely distinct? Or are they somehow related? How related? And finally: Take a look at the Constitutions, Part VII, where Saint Ignatius lays down his norms for the selection of ministries: the more uni-versal good, the more lasting good;,.help to those most in need of help, works that have a "multiplier" effect, spiritual works by preference, but corporal works if more urgent. Apply these norms to our moment of his-tory, and what do you corne up with? ~ . It was by some such process of shared reflection that the two mind-sets we have described discovered, initially to their discomfiture, increas~ ingle, to their delight, that they were saying the same thing. More precisely, that they were in the same boat; rowing, ,bailing, or busily polishing brass, but in the same boat, with Diakonia Fidei (Service of Faith) stenciled on the port side and' Promotio lustitiae on the starboard side. ,A pretty rocky boat, to be' sure; not quite,rigged and already slightly battered; with cracks to be sealed, sails to be set, a course to be charted; but one boat, not two planks from a shipwreck. And not completely at .sea, either; for we now have, by this callida.iunctura of faith and justice, a focus to our apostolate, a destination for our mission. The convergence can be more clearly seen by juxtaposing nn. 4 and 10 of the document "Jesuits Today" and nn. 2 and 3 of the document "Our Mission Today." We arrive at this basic choice' from several different points of departure. The postulata received from the provinces, the panorama of the state of the Society presented at the congregation, and the suggestions given us .by the PoPe, ~all direct our .attention to the vast expanse, and circuit of this globe and the great multitude and diversity of peoples therein . We are con-firmed in this basic choice by being led to it from another point of departure, namely; the original inspiration of the Society as set ~forth in the Formula of the Institute hnd the Constitutions . 486 / Review]or Religious, Volume 35, 1976/4 The mission of the Society of Jesus today is the service of faith~ of which the promotion of justice is an absolute requirement . In one form or another, this has always been the mission of the Society; but it gains new meaning and urgency in the light of the needs and aspirations of the men of our time, and it is in that light that we embrace it anew. Put that way, it sounds pretty obvious. The point, however, is that when the congregation began it was by no means obvious; that it became obvious by a convergence of two different approaches in a process of interaction; and that this convergence was, for many in the congregation, a discovery. Closely allied to the problem of what Jesuits do is the problem of what Jesuits are. There was a far greater number of postulata from the provinces concerning the first problem than concerning the second. However, there were enough for the Deputatio ad Secernenda Postulata to decide to form an Intercommission on Jesuit Identity. Why an "intercommission"? For two reasons, First, because its members were recruited from the regular commissions which had already been formed. Second, because the Deputatio's instructions were that this group should be a link between the other commissions; or rather, a listening post, lis-tening in on all of them to pick up and put together what they were saying that could have a bearing on Jesuit identity. But why did the question of identity come up at all? What gave rise to the postulata on the subject? One reason might have been the feeling that many of those who leave the Society do so because they no longer have, perhaps never had, a clear idea of what it is to be a Jesuit, or why they should be Jesuits rather than something else. Or else, the concern that we are engaging in all sorts of development work, justice promotion, political action, and other efforts to build up a more human world, but doing so according to the norms, ideals, and procedures of secular agencies or move-ments engaged in the same enterprise; in effect, that we are identifying our-selves with them instead of making the' original, the unique contribution we are called upon to make as an apostolic, religious, sacerdotal body. Which, incidentally, is what the.more reflective among the secular humanists them-selves expect us to make. They don't expect us to do0what they are already doing: They expect us to do "our thing." But what is "our thing"? We do not seem to be quite clear on that. This intercommission, then, was told to do something about the problem, but it was also very distinctly told that it was not to make up "Jesuit iden-tity" oui of its own head. It was by all means to avoid being creative. Its job was simply to find out what the congregation itself was saying about Jesuit identity, explicitly or imlSlicitly, in the course of its deliberations on mission, formation, poverty, government, community lift; and if it succeeded in drafting a statement on the subject, to sub/nit the draft to the congrega-tion for approv~il. The result is the document entitled "Jesuits Today." An earlier title, "Jesuit Identity," was rejected by the congregation, and "Jesuits Today" / 4117 rightly so. This document is in no sense a formal definition of the Society or of the Jesuit. It is simply a descriptive summary of some of the attributes that may serve to identify Jesuits both to themselves and to others. Even as a description it is certainly not definitive, for Jesuit identity, like that of any other personality, is, first of all, elusive; it cannot be pinned down or exhaustively catalogued in any statement. And it is elusive chiefly because it is in [ieri, in process of becoming: the identity of a living and growing thing which keeps changing while remaining itself. Some future congrega-tion will doubtless find it necessary to draw up another statement of Jesuit identity. That is why it was finally decided to call this document simply "Jesuits Today." As the effort at self-understanding of persons who do not take them-selves too seriously, it was given, inevitably, other, less formal titles. "Cari-dent: the toothpaste with Formula 32, a special blend of charism and iden-tity, guaranteed to enhance that dazzling, distinctive Jesuit smile." "ldenti-kit." the police portrait of the mystery man going around holding up people and asking them, 'Who am I?' " But "identikit" is not just a gibe. It contains a thought of Father Arrupe's which he expressed to the Intercommission on Identity~ I hope I may be forgiven for paraphrasing it here. A photograph of Jesuit identity is not possible, only an approximate likeness, as in an identikit. Why? Interiorly, spiritually, we do have an iden-tity:, the Ignatian spirit, insofar as we live it. But exteriorly, apostolically, what is Jesuit identity? It is to have no identity. We have no specifically Jesuit ministries, as other religious institutes might have: not education, not social action, not parishes, not this or that form of action or contemplation, 'but only what here and now God wants done. The document begins with the first and most obvious clue to a Jesuit's identity: his name: Jesuitbsomeone who pertains to, who belongs to, Jesus. Everyone knows how tenaciously Saint Ignatius clung to that name. Nothing could induce him to change it, This complete certitude that he and his company are something that belong to Jesus seems to be based on the spiritual experience Ignatius had at La Storta, a.wayside chapel just outside Rome. He was making his way to Rome from the north on foot, and all the way he was praying to Our Lady that he might be "placed with the Son." Arrived at La Storta, he had this vision, or enlightenment, or insight, in which the Eternal Father asks Jesus carrying his cross to take this pil-grim into his company. And Jesus accepts him. It is interesting that in all this the Lord is not called Christ but Jesus. Jesus, his personal name. Which suggests that for Ignatius being "placed with the Son" meant entering into a personal relationship with him, a rela-tionship of personal love. This is confirmed by the fact that when his com-panions asked him what our Lord's words to him ("I shall be propitious to you at Rome") meant, Ignatius replied with great joy, "I don't know. Maybe it means we shall b~ crucified with him in Rome!" A love relation- 488 / Review ]or Religious, Volume 35, 1976/4 ship, then, not just between servant and master, not just between soldier and cat~tain, but between sinner and Savior. This brings us to what the document sees as another clue to Jesuit iden-tity. The Jesuit is a man who has come to a vivid realization not only of his sinful acts but of his isinfulness; and with equal vividness has come to realize that his conversion, his turning back to God, began not with him but with Jesus: the saving love of Jesus reaching out to him, in his sinful-ness. "You did not choose me; no, I chose ~,ou.'''~ If, then, the Jesuit is' one who, following Ignatius, asks to be placed with Jesus, it is because he is responding to love: the love of Jesus which, beyond,all expectation, antici-pates and seeks his love. His response is that of the converted sinner. These are the two related thoughts with which the document begins: "What is it to be a Jesuit? It is to know that one is a sinner, yet called to be a companion of Jesus.''G There was some objection at the congregation~'to beginning the docu-ment with" this confession of sinfulness, this "beating, of breasts." It was thought to be overacting~ or over-reacting to the alleged Jesuit.propensity to arrogant ~triumphalism. Does this show.of humility really counteract that impression--if, indeed, it is the impression Jesuits give? Is it not, in fact, a kind of triumphalism in reverse? Why not simply ~and immediately focus on the central element of Jesuit. identity, that of being socius lesu: the com-panion of Jesus, the man who has answered the call of the Eternal King? Perhaps. But the point is that that is not how~Ignatius began. And that is not how the Spiritual Exercises begin. Ignatius the Jesuit begins with what James Brodrick calls the "pilgrim years," when this wandering penitent signed his letters "Ignacio pecador": Ignatius, sinner. And the Exercises begin not with 'the Meditation on the Kingdom but with the First Week: with the effort to realize thfit the love of Jesus has reached out to me in my sinfulness. They begin, in fact, even before that. They .begin with the First Principle and Foundation: with the love of Jesus reaching out to me in my nothingness; by the act of creation choosing me out of nothing. That in the. mind of Ignatius it is-Jesus who does this, is suggested by the fact that both in the Exercises and the Con-stitutions there is constant attribution to the Second Person incarnate not only the title of Savior but of tfiat of Creator. The next few paragraphs of the document: bring out what seems to be another essential i~ngredient of Jesuit identity. It is outward-looking more than it is inward-looking. After his conversion, the Jesuit fixes his gaze not so much on what goes on in tlie soul within him ~at on what goes on in the world around him. We are all familiar with the popular (and, one hopes, .~Jn 15.16. G"Jesuits Today," n. Ol. 7nh. 4-9. "Jesuits Today" / 4119 distorted) image of the Jesuit as a worldling, inclined to involve himself in mundane affairs which are none of his business; conducting himself in a manner far removed from the popular (and equally distorted) image of the "man of the cloth" as so completely wrapped up in, things divine that he cannot even change a blown fuse when the lights go out. Well; let's face it. There is an element of truth in this. We will find it in the initial response of the converted sinner as expressed in the key colloquy of the First Week of' the Exercises: "What have I done for Christ? What am I doing for Christ?. What must I do for Christ?" What to do. What, and where, is the action. This is not the initial response of other types or schools of spirituality. By way of contrast, we might paraphrase a passage from the Chinese phi: losopher Mencius, of which', surely, there are echoes in the Western world: Yoti wish to find God? God is in the heavens, .the infinite heavens. But the infinite heavens are reflected in a small pool deep.in a,well-~-the well of your soul. Plunge, then, into your soul, and there find God. But that is not what the Jesuit does.~ What the Jesuit does.is go into the Second Week of the.Exercises. There he hears Christ calling for-com-panions to go with him to conquer the~world,s There ~he looks up to God in his .Trinity of persons and finds their gaze also, fixed on the world, whose salvation they are d~ciding to accomplish? There,.he, sees Christ choosing mento send into the world to proclaim his sacred tehching,to persons ot~ every class and calling.~° From which it appears that the Jesuit instinct (or charism) is not to withdraw from the world to be~alone with God, but rather to turn to the world and ask himself, "Wh~t~ can Io do for God. in this world in whose midst I am, and to which I am sent?" This would seem to be the force of Saint Ignatius; assertion that the grace,by which the Jesuit is driven to serve men is identical with the grace by which he achieves his pe~:sonal salvation.1~ Or, as our document puts,it: "The grace of Christ that enables ~nd impels us to seeko'the salvation~and perfection.of souls' or what might be called in contemporary terms the integral liberation of man, leading to participation in the life, of God himself is the same grace by which we are enabled and impelled to seek 'our own salvation and perfection.' ,,1~ It was suggested earlier that "Jesu.its Today." is an "echo" document, echoing in the key of identity what the other documents of the congregation say about mission, compa~nionsh]p, freedoha, dis~ernment,~ and love. The emphasis ,on mission: that the Jesuit is essentially a man who is sent by Christ through the mediation ot~ those who hold Christ's authority, is clearly an echo of the document "Our Mission Today." 8Spir. Ex., n. 95. .~lbid., nn. 106-107. aOlbid., n. 145. a~General Examen, n. 3. ~-~"Jesuits Today," n. 1~1. 490 / Review for Religious, °l~'olume 35, 1976/4 The emphasis on companionship: that the Jesuit is essentially a com-panion, a companion of Christ first, but in Christ also of those whom he has called to the same companionship, is similarly an echo of the document on "Union of Minds and Hearts." The emphasis on freedom: that the Jesuit is essentially a man who is free, or rather, a man who has been set free, and this, paradoxically, by the vows that bind him, is an echo, at least in part, of the document on Poverty. The attitude towards the vows here brought out as characteristi-cally Jesuit is that they are not meant to enclose a man, to protect him from the world, to pluck him from the madding crowd and wall him up in some pleasance of peaceful contemplation--in the matchless phrase of Fray Luis de Le6n~ ~'la escondida senda por donde han ido/los pocos sabios que en el ~mundo hart sido"---but to detach him; to hack away from him all en-cumbering armor, and thus to free him from the constraints that may hold him back from any service in the world that Christ working in the world may require of him. The emphasis on discernment: that obedience for the Jesuit not only permits but demands discretion, is an echo, again, ,both of "Our Mission Today" and "Union of Minds and Hearts." It recalls Ignacio Iparraguirre's dictum that the Constitutions are not so much law-book as guide-book, and Pedro Arrupe's oft-repeated saying that being told what to do does not exempt us from the necessity of discerning how to do. In thi~ connection, it is surely significant that the command "to water a dry stick, or "to bring a lioness unto him (the superior)" of the Ignatius/Polanco Letter on Obedi-ence does not include detailed instructions on where to get the water or how to persuade the lioness. And, finally, the emphasis on love: that the Jesuit is essentially a man moved by a personal love for the personal Christ, is an echo not of any particular document but of what might be called the La Storta insight, which seems to have been recaptured, to a greater or less degree, by so many of the delegates to this congregation. As Father General Arrupe, bouncing up the back stairs of the house on Holy Spirit Street after breakfast one morning, put it to one of them, sleepily drifting down: "We proclaim the Gospel in poverty and humility-- fine. But perhaps to add: in love. There is much concern today about loving the Mystical Christ, seeing and serving him in our fellow men, espe-cially the poor; and that is good. But if we do this, is it not because we love Christ in himself, in his Person? Is it not because each of us, pilgrims with Ignatius, prays to the Father 'ponerme con el Hijo' (place me with the Son)?" Which obiter dictumomay serve to explain why our document says: "In love: a personal love for Jesus, whom we seek to know with an ever more inward knowledge that we may the better love and follow him; Jesus, whom "Jesuits Today" / 491 we seek, as Saint Ignatius Sought, to experience; Jesus, Son ot~ God, sent to serve, sent to set free, put to death, and risen from the dead.''~3 There is a lack of definition in what the document says about the So-ciety as a priestly body.TM It strongly asserts the elements which make up this attribute: that the core, as it were, of our membership is a group of brdained priests; that the vocation .to the Society is one; that it is the whole body of the Society that is priestly; and, consequently, that all its members share in that priestly attribute, even those who are not ordained ministers" of the Gospel. But as to the precise nature of that participation the document says nothing. This reflects pretty much the state of the question as the con-gregation left it. The general sentiment was that further theological reflec-tion was needed to say anything more on the subject, and it was hoped that this reflection would form a vital part of our ongoing renewal of spirit. If we now take a look at the document as a whole, we will notice that it has a certain quality of movement: this movement being, basically, that of the Spiritual Exercises. In other words, Jesuit identity is conceived not as state but as process. Companionship with Jesus begins with conversion: the realization that having been called to life by God Creator, then estranged from him by sin, I have been recalled to life by God Redeemer. This realization draws me to stand before (~hrist crucified and make my first oblation: What will I do for Christ? The First Week. Hard upon this conversion comes the call of Christ the King: "I want you to b~come my companion, and the companion of these Others whom I have also called." To do what, Lord? "To be sent, as I was sent. Into the world; not away from it. This world, your world; in all its diversity, agony, tragedy, hope: Sent to share with people the saving faith I have shared with you, and in my justice to reconcile men to God and men with each other." My response to which is my second oblation, the~Kingdom obla-tion: to bring Christ to men not by the witness of word alone but by the witness of life: in poverty, humility, and love. The Second Week. What is 'the range of this oblation? It involves all that the apostolate involves--for Jesus as well as those Who have asked to be'placed with him. Some' experience of success, certainly, and an abiding serenity; but also frustration, b~trayal, defeat, nakedness to p~in. An oblation to failure. An oblation t6 the CrosS. The Third Week. But out of the depths of failure, joy. The joy of total and mutual self-giving: Jesus to me, myself to Jesus. Day by day joyfully going to ttie work site with God the Workingman--habet se ad modum laborantis to build a world at once more human and more divine. My third oblation. Take and receive. 131bid., n. 27. 14Cf. ibid., nn. 21-22. The Freedom and Detachment of Submission Sister Mary Catherine Barron, C.S.J. Sister Mary Catherine last published in our pages in the March, 1976 isstie of Review for Religious. She resides at 808 Cypres.s St.; Rome, NY 13440. ' In his Asian-Journal, under a November 19 entry, Thomas Merton speaks of three doors which he posits as desirable for the eschatological pilgrim to enter: "the door of emptiness, the door without sign, the door without wish."' And in an earlier work of his, C~ontemplation in d Worl~l~of Action, Merton tells of the internal spiritual liberation which such surrender of self brings: ". a kind of permanent vacation in the original sense of 'emptying.' ''~ Perhaps it would be fitting for each of us in our individual lives to pon-der the possibility of taking a "vacation" through these three rather unin-viting doors. ~ Father JohnoQ. Haughey, S.J., in his most recent.book Should Anyone Say Forever? recounts a pos~sible interpretation of the statement of Jesus in Matthew 7:13-14 where he tells his disciples to "enter by the narrow gate" since this alone "leads to life." Father Haughey says: "The narrow gate Jesus was alluding to probably refers to the gate in Jerusalem which could only ~accommodate people unaccompanied by their possessions and camels and donkeys.''3 If we are to become such a people "v~cationing" through 1Thomas Merton. "The Himalayas/November 1-25." The Asian Journal ot Thomas Merton (New York: New Directions Paperback, 1973), p. 154. '-'Thomas Merton, "Problems and Prospects," Contemplation in a World o] A'ction (New York: Image Books, 1973), p. 36. aJohn C. Haughey, S.J., "The Underpinnings," Should Anyone Say Forever? (New York: Doubleday & Company, Inc., 1975), p. 21. ,~ 492 The Freedom and Detachment o[ Submission / 493 ngaargreo-w-t ghaetne si ta nsed. te_~rr.ar.inss"p athreant tw doe omrsu, sutn benecguinm tbheere jdo ubyrn eexyc ewssit the mtwpoor raal tbhaegr- im-portant spiritual qu~ilities: freedom and detachment. And since Jesus never exhorted his foil6wers to any endeavor that he himself would not surpas, singly complete, qt would be well to follow in. his footsteps on the roadway to and through t_,hese beckoning (but sometimes, frightening) entrance-ways to the Kingdom. " The Free Christ '-Jesus was' a free man, able ~o commit himself to a way of life which in-evitably and irrev6.cab.!y would end in ignominious agony. Because he wa's free,,,he was also. supremely detached froin the picayune compromises Of life by which we' s6 ~asi!y bind ourselves to ~he transient. Categorically'~l~eaking, it seems that Jesus was free enough to:°sub-ject himself to 6th~rS (in his case, always his inferiors); subject himself to the law (re, ligi~'s and civil); subjeCt~ himself to the Transcendent (his Faiher). And ~e.c.a.u.s.e he was' unafraid of that type of subjection which we, in ~so utterly a human stance, avoid, C'firist becomes the detach.ed and liber-ated man, par ~exi~ellenc¢--i.nfi.nitely able to detach and .liberate us for him-self. Submission to Others ~,, In all. of hi,s relationships with others . (his creatures).,~ Jesus is able to submit{ His first profound submissibh in the womb of Mary initiates the patter.n of "nm:row gate" and "doors ,w, ithout signs" that he follows through-out 'his. life. Frbm the early Temple .expe.rience: "And he then~.went down with them . .;.'~and lived under their au, thority" (Mary and,. Joseph.), to Ca~a: "They have no wine" (whe~ he lberforms his first miracle through the intercession Of his mother), thro~ugh .his public, life: "Lord, that I may see~gain" (miracle after miracle upon request), to Calvary:" . ~h et y¯, . ,~,.led him awfiy to crucify, him,'! Jesus fi~lfills~ th6 will of others. Had he .done so out b.f mere fiuman weakness, or .the inability to assert himself and dominate, or through the petty hop~ of gaining prestige and popularity, wealth and'status, his final submission atGolgotha would be but the ~pathetic end,to an :already. doomed demi,gOd. But Jesus submits freely--in total self, surrender--comPletely in control o~ his own life and that of his corn temporaries. Knowingly, willingly, in complete gix;enness, he yields to others. Why? Why such a profound stooping into emptiness, into human obliterr ation, into the undesired door of death to self? "I have come that they may have life and have. it to the full,"-.J'~.sus answers (Jn 10:10). The words are haunting because they imply that fullness of life commensurately grows as we become more liberated and detached for others. If this is the pat-tern for Christ, can it be any,different for his followers? ~ 494 / Review [or Religioux, ~'olume 35, 1976/4 Submission to the Law Jesus also demonstrates throughout his earthly, existence that interior freedom enables one to become so detached from self that adherence to imposed human statutes becomes possible. He is born according to the law of the Scriptures, in fulfillment of the prophetic words and visions trumpeted through the ages of Salvation His-. tory, in complete accordance with all the signs and symbols which mani-fest his coming. And he dies in the same manner, as derided and rejected as Isaiah had seen that he would be, "lifted up" as he himself proclaimed, under Jewish rejection and Roman assent. And situated between those two n~atural, human laws of birth and death remain the countless daily submis-sions to civil and religious law which Christ fully and freely accepts. He announces in the Temple that "this day the Scriptures are fulfilled in your midst" (and in his person) while at the same time having scrupu-lously adhered to the proscribed religious rites. In response to the legalistic baiting by which the Pharisees hop,e to entrap him: "Master, is it permissi-ble for us to pay taxes to Caesar or not?" (Lk 20:22) Jesus judiciously replies: "Give to Caesar the things that are Caesar's; to God the things that are God's," thus delineating the parameters of civil and religious obedience. Ironically, it is his fulfillment of religious law (the feast of the Passover) which brings him to Jerusalem--to Annas, Caiaphas, and Pilate who sen-tence him to death. In the presence of these designated earthly authorities, Jesus, detached, submissive, and free, recalls the only reason for anyone's submission to human law: "You would have no power over me if it had not been given you from above" (Jn 19:11). Knowing this and authorizing it, Christ, freely gives himself over to these misguided, conniving, fearful, self-centered representatives of the Law, who wash their hands of him and conclude that "it is better for one man to die than that the whole nation perish" (Jn ~11:50). Again we are tempted to ask the question "why"--why this submission to human laws and human beings by one who is their Source and Origin? Perhaps the better question would be "how"? How do we become liberated and detached enough to do the same? Submission to the, Transcendent Once again Jesus provides us with the answer: "The world must be brought to know that I love the Father and that I am"doing exactly what the Father told me" (Jn 14:31). In other words, he tells us that we will only be able to submit ourselves to temporal rules and temporal persons if we have first submitted to the Eternal Rule and the Eternal Person: "Love the Lord, your God with your whole heart and soul and mind" (Lk 10:27). Christ did; Totally, constantly, unswervingly, he submitted to his Father: "I come not to do my own will but the will of the one who sent me" (Jn 5:30). And it is this~awareness of the Father's will and the Father's The Fr'eedom and Detachment of Submission / 495 love that is the motivating force of all of Christ's other submissions: "No one has ever seen God; it is the only Son who is nearest to the Father's heart, who has made him known" (Jn 1:18). Christ makes the Father known through his execution of the Father's will In the name of his Father, he cleanses the Tempir, restoring it as a place of worship, proclaiming it his Father's hous~e, and thus establishing, in one dramatic act, the power of his filial submission. In all his conversations with men, Christ consciously mentions the Father. To Nicodemus, he confides the reason that he has been commis-sioned by his Father: "God so loved the world that he gave his only Son, so that everyone who believes in him may not be lost but may have eternal life" (Jn 3: 17). To the Samaritan woman, he outlines the "kind of wor-. shipper the Father wants" (Jn 4:23). To the Jews, he openly acknowledges his dependence on the Father: "The Son can do nothing by himself; he can 0nly do what he sees the Father.doing" (Jn 5:19). And when his disciples ask him to "show us how to pray," .Christ refers them to the Father. Even when he teaches, Christ does so in the name of the Father. And the only authority he possesses for his teaching derives from his submis-sion to the Father: "The works my Father has given me to carry out, these same works of mine testify that the Father hasjsent me" (Jn 5:36); His final great submission to the Father coincides with Christ's final great submission to religious and civil law as dispensed through the hands of his human subjects. In perfect freedom, detachment, and submission, Christ foretells and then completes his passion and death. When you have lifted up the Son of Man, then you will know that I am he and that I do nothing of myself: what the Father has taught me is what I preach; He who sent me is with me, and has not left me to myself, for I always do what pleases him (Jn 8:28-29). Having uttered these profrundly simple words, Jesus stoops through the "narrow gate" of death, passes through the ."door of emptiness, the dorr without a sign, the door without desire"--the Cross. The Father loves me because I lay down my life in order to take it up again. No one takes it from me; I lay it down of my own free will, And as it is in my power to lay it down, so it is in my power to take it up again; and this is the command I have been given by my Father (Jn 10:17-18). What liberation and detachment infuse these submissive words! 496 / Review for Religious, Volume 35, 1976/4 The Paradox Merton would be among the first to assent to the paradox inherent in freedom, detachment, and liberation. He states: "Obedience [submission] is, paradoxically, the one guarantee of . . . charismatic, inner liberty" ~Contemplation, p. 34). And Christ himself was the first to demonstrate the paradoxical dimension inherent in following him: "Anyone who loves his life loses it; anyone ~vho hates his life in this world will keep it for eternal life" i, Jn 12:25). The choice~is ours to mal~e. Haughey cogently reminds us that b~, our choices we are irrevocably defined (Should Anyone ¯ . . , p. 32). And Christ urgently.prods us to make his own irrevocable ~hoice. ours, when he claims:~ Eternal life is this; to know you, " the only true God ~" ~'~ ~ and Jesus Christ whom you have sent (Jn 17:4). In such knowledge, indeed, resides the foUndatiori arid reward for all the liberation, detachment~ and Submissidn of thepi!grim heart. ~ t'The three doors (they are one door) . .' Christ said: '!~am the door. I am the op~er~ing, the. '.shewing,' the revelation'" (Asian-Journal, pp. 154- 155). "Come follow m6"--through the "narrow gate~" through the "'un-marked, undesired doors;" into thd liberation and detachment of submis-sion- the Chri~tic "vacation" of love. The ,,'Active-Contemplative" Problem in Religious Life David M. Knight Father Knight is a member of the House o! the Lord community which staffs a "house of prayer" established in Memphis under the jurisdiction of Bishop Dozier. His present work is mostly in the. area of priests' retreats and team approaches to parish missions. He has published" before in 6ur page~, his latest title concerning religious government and obe~lience (July, i97]). His address: Nazarettl 'House of the Lord; 1306 Dellwood Ave.; Memphis, TN 38127. Can we still use the terminolbgy: "active-cQntemplative-mixed" to char-acterize religious life today? Aiad if we do use these tdims, ar, e we really using them in the way St. Thomas understood them--a way that carries oo the aut.horit3~ of his own tSrestige? Father Ladislas Orsy, S.J., suggests:that we abandon this terminology with its threefold division 9f religious life:" The arguments against the division are manifold. First,, all religious institutes are called to .be con~templative. Then, there cannot be true apostolic action in the ,full sense without its being rooted in the inspiration and strength of the Spirit which is contemplation." Finoally, tl~e express!on "mixed life" does not make s+nse. Action has to grow fi'om contemplation; they are 6rganically united, not mixed. ¯ . . "~here~'ore, so far as the distinction has a foundation, it must lie in the external way of life of these communities; in the specific approach to the realization of contemplation and action. TO avoid confusion, it might be better to describe this differentiation among religious by spe~king about fully enclosed life. moderately enclosed life, and fully open way of life. (Open to the Spirit, Washington (Corpus Books), 1968, pp. 271-272). 497 4911 / Review for Religious, l/'olume 35, 1976/4 Fathers Thomas M. Gannon, S.J., and George W. Traub, S.J. present St. Thomas's division as a distinction between "the contemplative life, the active life, and the apostolic life" (The Desert and the City, New York: Macmillan, 1969, p. 142). So far as I have been able to discover, St. Thomas does not use the term "apostolic" any more than he uses the term "mixed'" to describe a category of religious life (see George E. Ganss, S.J., " 'Active Life' or 'Contemplative Life'" in REVIEW FOR RELIGIOUS 22 (1963) pp. 53-66, esp. p. 61). He teaches that human life in general is divided simply into "active life" and "contemplative life" (Summa Theo-logica, II-II, Q. 179, art. 1) and that, in itself, the contemplative life is "more excellent" than the active (ibid., Q. 182, art. 1). But he adds that a man might be "called away from the contemplative life to the works of the active life on account of some necessity of the present life, yet not so as to be compelled to forsake contemplation altogether. Hence it is clear" that when a person is called from the contemplative to the active life, this is done by way not o] subtraction but o] addition" (ibid., ad 3, emphasis added). There is much evidence in St. Thomas's treatment of this subject to conclude that Thomas would consider all religious as belonging essentially to the category of contemplative life. Some reasons for this are: 1. The religious state is directed to the perfection of charity, which extends to the love of God and of 6ur neighbor (Q. 188, aLt. 2). But to direct one's whole life to growing in loving knowledge of God without which the perfection of charitY is impossible is to embrace the goal of the contemplative life. 2. The active life has two senses for St. Thomas: a) a life directed to the practice of the moral virtues as con-trasted with the theological virtues. The moral virtues (pru-dence, justice, temperance, fortitude) aim at the correctness of man,s external actions toward persons and things in this world (Q. 181, art. 1 and Q. 180, art. 2, Sed contra). The theological virtues (faith, hope, charity)aim at knowledge and love of God himself, as object. It is obvious that no one striving for the "perfection of charity" can make th~ moral virtues the goa.1 of his life. And Thomas teaches explicitly that if a person is practicing the moral virtues in order to arrive at contemplation, he is in the contemplative rather than in the active life (Q. 181, art. 1 and 2). And this is what religious do. b) In a second meaning, the active life is one which is taken up with external activities, such as active works of service to the neighbor. When Thomas argues in favor of this for religious he always seems to be working on the assump-tion that the religious in question is in the contemplative life, The "Active-Contemplative" Problem / 499 but that he accepts to leave contemplation partly or tempo-rarily and add works of the active life "in order that God's will may be done and for His glory's sake" (Q. 182,~ arts. 1 .~ and 2). That he assumes this to be the case when religious engage in active works is indicated by his answer to the question "Whether a religious order should be established for the works of the active life?" One objection against the proposition is that' every religious order belongs to the state of perfection, but the perfection of the religious state consists in the contemplation of divine things (Q. 188, art. 2, obj. 1). Thomas doesn't contradict this. He ~imply answers, "Since religious occupy themselves with' the works of the ' " active life for God's,sake, it follows that their action-results~ ]rom their contemplation o] divine things. Hence, they are not entirely deprived of the fruit of the contemplative life." (Emphasis added.) St. Thomas recognizes; however, that active work may result from contemplation in two ways. It may be that the work results from the full-ness of contemplation. A man contemplates God until"he is filled with a wisdom, an insight into the mind and heart of God, a graced understand-ing of the Scriptures, that overflows his heart and is shared with the neigh-bor 'in preaching or teaching. For St. Thomas, obviously, preaching and teaching are not something°'a .man .is prepared to do by academic study. The intellectual who is not a contemplative cannot teach or preach in St. Thomas's sense of the words, which refer precisely to a sharing with others of the fruits of one's contemplation. The merely academic teacher of theology, the eloquent intellectual in the pulpit, are nothing but sounding brass' and tinkling cymbal; their activity does not even enter into this dis-cussion. There are other works of the active life which do not presuppose the fullness of~contemplation: active works of service for the neighbor, such as taking care of guests, nursing the sick,., and so forth. And yet, if they are engaged in such works out of love for God and a desire to serve him perfectly in his Body on earth, they do proceed at least from a beginning of contemplation; from a prayerful response to the Scriptures. (If, such work should, in any given person, proceed from a merely humanitarian concern for others, it ~would not.be~ a Christian act, and again would not even enter into our discussion here. )" Also, St. Thomas presumes that, in religious, such activity is directed to the end of religious life, which is the '~perfection of charity." And since, as we have seen, this perfection cannot be conceived apart from contemplation which attains God directly in faith, hope and love, we must conclude that this activity, in a religious, is directed to the end of the contemplative life. In other words, a religious engaging in such active labors is; in 'fact, a contemplative.A given religious may not 500 / Review lot Religious, Volume 35, 1976/4 be a contemplative in the sense of having already attained that degree of spiritual deepening and prayer., which enables him or her actually to con-template in the full sense of this word, or to share with others the fruits of contemplative insight into the mysteries of God. But the religious is still a contemplative by reason of the.end to which his or her life is directed. Thus a postulant or candidate in a religious house who has not yet begun to pray seriously, who perhaps has little or no spiritual ~xperience to share with his neighbor~ and who spends his day washing dishes in the kitchen or teaching some secular shbject in a school--that person is, nevertheless, already in the "contemplative life." He is a contemplative in the same sense that a fetus in the womb is a human being: he is not yet sufficiently developed to function fully as a contemplative, but he is already intrinsically ordered, by a free choice of his destiny, to the "perfection of charity," to loving knowledge of God answered by a total gift of oneself. We should also apply to this qtiestion St. Thomas's reasoning about the pursuit of moral virtues belonging to the contemplative rather than to the active life if contemplation is its ultimate end (Q. 181, art. 1 and 2). If a man engages in :active works, but with the intention that through these he will rise to a more and more loving knowledge of God (contempla-,, tion), then this man, too, is inthe contemplative life, although .he.is occu-pied in the ,w~orks of the active life. We should remember here that even a monk in the most enclosed contemplative monastery is still engaged :in the works of the '.'active life"---even though he.is called a contemplative~ so long as he is at that stage of spiritual growth in which his main concern is acquiring moral virtues, and his prayer life is sti'il on the level of active meditation, spiritual reading, and such (see John of the Cross, Ascent of Mount Carmel, Book II, ch. 17, par. 4). To be engaged in the "works of~ the active life" not only means doing what we popularly refer to as "active work"--teaching, nursing, repairing houses, keeping books, etc. In its most fundamental sense this expression means actively using one's human powers to bring about, a change, whether in oneself or in outside reality, whether one does this through carpentry or through meditation on the. gospels. Contemplation, on the other hand, is resting in what one has~ already learned, already come to love, letting oneself be transformed without labor (not without pain) into what one sees. Where meditation is studying,~,think-ing, deciding, contemplation is looking, listening, loving. Thus we conclude that religious, even though entirely taken up with° external activity, truly belong in the category of "coritemplative life" so long as their works-- whether of moral virtue or of service to others--are not, for them, ter-minal activities in themselves, but means to arrive at a more loving knowP-edge of and union with God. As St. Thomas puts it: "When a man makes use of~ things pertaining to the active life, merely as dispositions to con-templation, such things are comprised under theocontemplative life" (Q. 181, art. 1; and see Q. 180, art. 4). We might have to. question ~ind The "Activ~e-Contemplative'" Problem / 501 qualify the word "merely" in this sentence, but the main point is clear: so long as a religious is aiming at the perfection of faith, hope and love, which is inseparable from contemplation, he is in the "contemplative Aife." What we call. the "active life" for religious, then, is one of two things: first, it~might be an overflow of contemplation. This might take the form of an overflow of love as well as of knowledge. That is, it might take the form,~not just of preaching and teaching, the two examples St. Thomas gives, but of heroic service in nursing, counseling, social action, or the like. In this first sense, then, a religious might be an "active" contemplative through any form of activity which is, .in this individual, so impregnated with grace and love that it~ results, in the given case~ from the "fullness of contemplation." In a second sense, the "works of the actiVe, life" might be a stage of growth toward contemplation--not towa~:d spending long hours in formal prayer, necessarily, but toward habitual contemplation, toward such intimacy with God in faith, hope and love, that° one is always, in a sense, seeing the face of God, and reflecting it (see Q. 182, art. 3). In the words of Gannon and Traub (The Desert and the City, p, 148), ¯ . . In Thomas' understanding as well as in the usage of other ascetical writer~ ~ ofthe time, the active life and the contemplative life designate successive but interacting stages of growth.ifi the interiorqife of a Christian' seeking "spiritual .growth, whether he be a religious or a layman. The active life is the earlier , stage where, seriously 'beginning his pursuit of living spiritually, he struggles ~ against sin and imperfections in himself and both learns and practices the moral virtues and the exterior acts @hich spring from them. Activity thus comprises the'Ltwo stages of spiritual growth which were later named "~he pur- ~. ~gative way of the beginners" and "the illuminative way of th6 advancing:" The :contemplative life, on the other hand, is a higher stage where the Chris, , tian practices c,.hiefly the theological virtues, especially charity, and under its inspiration works of love that witness to it. Among these manifestations of charity one often finds a growing desire to withdraw into solitude in order to achieve undistracted contemplation of God°. We are now better able to understand St. Thomas's comparison of the three kinds of religious orders. (Q. 188, art. 6): .° . The work of the'~active life (that is, the work that religious can do) is of two kinds. One proceeds from the fulness of contemplation, such as teaching and preaching . And this work is more excellent than simple contempla, tion. For even .as it is better to enlighten than merely to shine, so it is better to give to others the fruit of one's contemplation than merely to Contem-plate. The other work of the active life consists entirely in. outward occupa-tion, for instance, almsgiving, receiving guests, aiad the like, Which are less excellent than the works of contemplation, except in cases of necessity, as stated above.'. Accordingly, the highest place in religious orders is held by those which are, directed to teaching and preaching . The second place belongs to those Which are directed 10 contemplation, and the third to those which are occupied ~vith external acii0ns. J Tl~e lowest 'place among religious orders is held by those "which are 502 / Review ]or Religious, Volume 35, 1976/4 occupied with external actions." Understand here that these actions are not such that they must proceed from the "fullness of contemplation," such as authentic--that is, spiritually effective--preaching and theological teach-ing must be, but actions which achieve their proper end equally well whether the one performing them is a beginner in the spiritual life or a mystic. A candidate of one day in a religious order, if she is a skilled nurse, can nurse as well as another who has twenty years of contemplative prayer behind her. However, we must also understand that these actions can pro-ceed from the fullness of contemplation, in which case more will be taking place than just the action itself. A nurse who is a mystic will communicate the love of God, to her patient as well as she communica'tes all the human concern implied in good nursing care. If a given religibus order is set up in such a way that it effectively fosters in the members a contemplative spirit that will make all the external actions come from the fullness of con-templation, then that order belongs in the first, and highest, category .of religious ordersEnot in the third one. Likewise, an order established for teaching and preaching, if it is no longer such that it effectively fosters contemplation in the members, does not belong in the first category of religious life, but in this third, and lowest one. What we call here an "ac-tive" order, then, is one which is basically in the contemplative life, because it has loving knowledge of God as its end, but which is not really organized to produce this loving knowledge of God very effectively. An individual religious here and there might attain it, but the order as such does not concentrate on the attainment of. contemplative union with God, but just on the active work to be done. In such an order contemplative union with God will not be excluded as an end, of course; in fact, it will be specifically proposed (in words) as an end, and there will even be some prayer, or other spiritual exercises, prescribed or suggested to help the members attain union with God. But it will be obvious from the real structures and policies of the community that what the order as such is bent on is active service, with or without much progress in loving knowledge of God. If the com-munity's particular mixture--harmony, balance, formula--of prayer and service are such that they do, in fact, lead one to ri~e through the active stage of growth (active methods of prayer and emphasis on moral virtues as well as active service) to the loving knowledge of God that belongs to developed faith, hope and love, i.e. to the plane of developed contempla-tive life, then in that measure the order does not. belong in this third category of "active" .religious c6mmunities. We might ask here whether any "active" orders as we have just de-scribed them really exist. Here we have to distinguish between existing in ]act or existing juridically; i.e., existing as active orders because they have degenerated into mere service organizations or because that is what they were founded and accepted by the Church to be. ~It may be that in ]act, the majority of the orders we call "active" in the popular sense today The "'Active-Contemplative" Problem / 503 (meaning not strictly contemplative) have become ~tctive as described above. Juridically, however, many, perhaps most, were not founded to be this, as is clear in the history and constitutions of such communities as the Jesuits, Franciscans, Dominicans, and so forth. If, though, there are orders actually founded to be active in the sense we have described, then they were probably founded on a double principle of practical realism: first, some active task had to be performed, and dedicated hands were needed to perform it. Secondly, it was assumed that the persons who would be called to such a life would not be, as a general rule, apt material for a way of life that aimed at much more than solid moral virtue and a sound, con-sistent piety that kept one living and functioning as a dependable worker in the vineyard of the Lord. God might, of course, raise one to the highest contemplation and mysticism in such a way of life; but the life as such did not presume to aim so high. Let us be frank in admitting the possibility of a certain class distinction in this. Just as St. Ignatius hesitates to give to rudes (the crude, uninstructed, ignorant) more than the "First Week" of the SpiritualExercises (namely, the part that aims at conversion from, sin and systematic practice of the moral virtues: see Spiritual Exercises of Saint Ignatius Loyola, Annotation 18: Louis J. Puhl, editor, Loyola Uni-versity Press, Chicago, 1951, pp. 7-8) so the founders of some religious communities seem to have assumed that their recruits would be mostly uneducated peasant girls, whose interior life would be adequately nourished by a few simple exercises of piety and a strongly structured community life. I do not know if this was the case, any more than I know if any "ac-tive, .order as we have described it was ever approved or founded to be such in the Church. But if such an order exists, it is easy to see why St. Thomas would give it the lowest place in his hierarchy of religious com-munities. It is also easy to see why the Church so ~asily grants permission to transfer from an active order to a contemplative order, if even part of the description of active orders as we have presented it above should be true. The second place on the scale of religious orders belongs to those "which are directed to contemplation." Since all orders are ordered to con-templation indirectly, at .least, this category obviously applies to those orders which occupy themselves primarily and directly in-exercises which by their very nature tend to foster contemplative prayer. We must recall that many of these exercises may belong, of themselves, to the "active life"; the practice of moral virtue, active methods of meditation and prayer, etc. To be a member of a contemplative order does not mean that one has already attained to contemplative prayer, or that one's life is actually char-acterized by a deep and habitual awareness of God in faith, hope and love. But it means that one's life is organized directly to foster this spiritual growth. Obviously this is a "higher" form of religious life than the active life described above. It is not yet the highest form of religious life, in St. 504 / Review [or Religious, Volume 35, 1976/4 Thomas's opinion, 'becausethe aim of the community is just the interior development°of its own members., The community is like a tree whose energies are all bent towards growth, but which is not yet mature enough~ to produce fruit. It,is better to aim at full developme]at than to be content with giving lesser fruit on a lower level, A developing fruit tree is a "higher" form of life than" a bush already serving to prevent erosion. So the orders we call "contemplative" are in themselves on a higher,plane than those we have described ~here as "active." The contemplative at least aims directly at~ spiritual growth towards contemplation, while the active qife seems to be designed for beginners who are going to remain on a non-contemplative plane of spiritual activity. St. Thomas assigns the "highest place" among religious orders to those "which are directed to teaching and preaching,"' but with the understand-ing that "preaching and teaching" presuppose contemplation: that what is preached'and taught is precisely the fruit of a contemplative life. He is not referring to those who teach secular subjects, or even to those who teach academic theology unless what they teach proceeds from the fullness of their contemplative prayer. We might add to St. Thomas's teaching' here-and pr~opose that "teaching and preaching" as the fruit of contemplation might be equally the work of a cloistered, contemplative commianity or of a community of Social activists busily reforming social structures in the political ~arena. What is r~quired for ,"teaching °and preaching" is not presence in the classroom or pulpit, but simply the fact ,of communicating to others the truth of God as this proceeds from that loving sureness of vision 'which is a mark of authentic contemplative prayer, It may well be that in" our day no teaching and preaching are more eloquent, or more needed, than the silent, inescapable witness of the,,monasie~ on the moun-tain top. Still another way to teach and preach has been brought very much before.~our consciousness these days. The Synod of Bishops, 41974, spoke of the "intimate connection" between the Church's work and concern for social justice and her task of evangelization. An earlier synod, 1971, went so far as to say that "action on behalf of justice and participation, in the transformation of the world fully appear to us as a constitutive dimension of the preaching of the Gospel." (Both texts available from U.S. Catholic Conference,Publications Office, passages cited fr6m p. 1'8 and p. 34, respectively.) By0 this principle any"outward occupation, even the very active one of political struggle for social justice, is. a form of Christian teaching and preaching--and 'in the sense that St. Thomas. uses the terms --provided that it truly proceeds from the fullness of contemplation and is done in such a way that what clearly appears to the world is the truth 'of Christ's own mind and heart~ embodied in unambiguous action. St. Thomas's argument for this hierarchy of religious orders is based on' two principles. The first concerns the value of the end that is aimed at; the second concerns the effectiveness of the means employed, to achieve The !'Active-Contemplative" Problem / 505 the end. Orders which share the r+sults of their contemplation with others are more excellent than those whic~h just, contemplate, because these orders aim at the end of all religious life, the perfection of charity, in a way that includes more of the end, more of[the good that "charity" embraces. They organize their lives in a way design,'ed both to bring them to a more loving knowledge of God,in contemplati,~n, and to be of service in love to the neighbor (Q. 188, art. 6). Remember that, as we have explained this, any .I religious order, from the most clo~.stered contemplatives to the most active workers in the Church, can belon~g to this third and highest category of rehg~ous life provided that the commumty truly has a. formula for living that combines prayer and service in such a way that the community "speaks" to the Church out of tl~e fullness of contemplative insight into God. The superiority of such an order is based on the fact that the end to which it is directly ordered includes, both the good of contemplation and the good ,of active service to the! neighbor. It is obviously this kind of community St. Thomas has in mi~d when he argues that a religious order i . can be founded for works of the acuve life because their activity "results from the contemplation of divine ihings" (Q. 188, art. 2) and that~ a per-son who is in the contemplative life can .be called away from exercises of contemplation to works of the active life without losing anything bec~ause his engagement in active works is idone "by way not of subtraction but of addition" (Q. 182, art. 1 ). In suctl a case one does not forsake contempla- . tion entirely, but only partly or te~mporardy in order to add works of the active life (ibid. and art. 2). Thus such a community is "better" because "its end is a greater good." I Hence a religious order is preferable to another if it be directed to an end that is abso.lutely more excellent eit,her because it is directed to a greater goo~!,~ or. to more goods (A. 188, art. 6). This is the first principle by ~vhich St. Thomas rates religi6us orders, the principle that looks to the goo~d or end they are directly structu.red to attain. The second principle looks ito the suitability of the means emplpyed to achieve the end: !. If, however, the end be the same, 'ithe excellence of one religious order over another depends secondarily, not o~ the amount of exercise, but on the pro-portion of the exercise to the end in view. Wherefore, in the Conferences of The Fathers (Coll. ji, 2), Blessed Anthony is quoted~.as preferring discretion, wherebY, a man moderates all his at c¯ tions, to fastings, watchings, and all such observances ( ibid). I In evaluating a religious community we should look to its structures. The question is not really how austere the community is, or how strict its life appears to be. Nor is the question how human the community is, or how free its members, seem to be. The real question is: how well are its structures adapted to helping the members attain the goal of religious lile? 506 / Review Jor Religious, Volume 35, 1976/4 A tight ~community is no better than a loose one--and no worse. Whatever leads persons to the perfection of charity--towards God and neighborm is the ideal of religious community policy. St. Thomas warns that a religious order is not better because it has more penitential practices than another, more prayer than another. But in our day we may be failing into the same error he warns against under a different form. In our reaction against some of the rigidities and distorted practices of the past, we have perhaps apotheosized another set of values, made idols out of some other very particular and limited ideals. We have refocused our attention on-freedom and personalism, discernment and dialogue, community life and social involvement. And because these values are good,~we are under the illusion that in pursuing them we are renewing religious life. The truth of the matter is that religious life is not renewed by .any community exercise as such, whether it be dialoguing or taking the dis-cipline together. Religious life is renewed by discovering, in prayer and surrender to the Holy Spirit, an integral and harmonious set of structures that correspond to the complete goal of the community. If growth in con-templation, for example, understood as loving knowledge of God, is an integral part of the community's aim in life, then the community must in-corporate into its life-style specific and effective structures that really promote this growth. To affirm the ideal in words in the Constitutions is not enough. Communities should be evaluated, not by the orthodoxy of their statements, but by the effectiveness of their structures. What a com-munity really is should be judged, not by the goals it proposes to itself, but by the means it is willing to commit itself to in order to achieve these goals: and commit itself to realistically by building them into its life-style. We might ask what point there is in comparing religious orders. After all, the "best" order for any individual is the one which is most suited to his own temperament, stage of growth, and particular call from God. What point is there in comparing'religious orders in the abstract? I think that the precise point of all this is that the three categories we find in St. Thomas are not meant to be--or at least cannot be taken today to refer to---three different patterns for authentic life. We are not really offered three different choices of what a religious order can aim at. I believe that in St. Thomas's sense every religious order must be founded for "~teaching and preaching" if it is to be Christian. For the teaching and preaching that we intend here is nothing more specific or less spiritually profound than Christian witness. A religious vocation is a gift from God. But it ig a gift like those St. Paul speaks of in 1 .Corinthians, chapters 11- 14: manifestations of the Spirit given for the common good. A purely active religious order that really did not provide within the structures and policies of its communal living, means effectively to promote spiritual growth--growth towards deeper and deeper contemplation (under- The "Active,Contemplative" Problem / 507 stood not as longer hours of forma!, contemplative prayer, but as an ever more constant loving awareness of God and of all other things in the authenticity of their being as relation to God) would hardly be a legitimate form of life in the Church. At the most it would be legitimate as a com-munity that understood and accepted itself, with frank humility, as a com-munity for persons incapable of ~rogressing beyond the level of moral virtue in the spiritual life. But can.[we believe that any such category ac-tually exists? And would such a community really be viable? Would its apostolate really be valid? Yet I think we have around us in the present day examples of communities which have become in fact, if not in desire, purely "active" communities. The level of prayer is very low. Deep under-standing of the life of grace is praciically non-existent. This is not in every individual, of course, but it is embodied in the communal expression of the community as a whole. In these, communities does an authentic "apos-tolate" really exist? We may run sc,hools or hospitals, may engage in social service or social action with enthusiasm, and labor to the point of exhaus-tion. But by our fruits we must be judged. Are our schools producing peo-ple who have been touched by an ,encounter with Jesus Christ as a person --real in himself and active in his ,Body on earth today? Are our hospitals symbols and witnesses to the whol~ world of Christ's healing concern for the poor, the suffering, the afflict~ed? Is our reform of social structures permeated with the spirit of the beatitudes. Where the labor and service of an "active" order does not reail3} "teach and preach" the truth of Christ and the gospel, is that labor reall~ an apostolate? And can one's activity express the truth of the gospel if it! does not rise from a loving con.templa-tion of that truth within one's own!, heart,° a contemplation that makes one alike in one's being to, what one sees? Let us suppose, on the other h~nd, a more contemplative order, either a cloistered community or a veryI explicitly prayerful, active commumty. And let .us. suppose that it is so turned in-on itself, so defensive against all that is going on in the Church, sd protective of its own traditional struc-tures in their last, rigid detail, thatlthe community as a whole is not a wit-ness to anyone in the Church. Or w.orse: let us say the community ',speaks" to a diehard minority of crustacean Catholics who are clamped like barnacles onto anything in the ChUrch that~has the appearance of a rock. Suppose the community really exists to encourage a faction in the Church to believe, in opposition to the main body of the hierarchy, that Vatican II is only a passing wave:~that will soon get over us, leaving things exactly as they were before? It would be hard to accredit such a community as truly contemplative, of course, no matter how much time they spent in silence and stances of prayer. But one clear reason why the community would be invalid even as a contemplative community is that the com-munity would have no truly apostohc d~mens~on. They would not .be preaching and teaching--not in ~the name of the Church and for the 508 / Review lor Religious, Volume 35, 1976/4 Church--but in the name of a factional spirit that is resisting the life of the People of God. Sucti communities are teaching a spiritual archeology and calling it biology:' holding up fossils to the world as the living Body of Christ. Let us suppose another.contemplative order, one still in its beginning stages. Let us say it is set up to be ~a community of solitaries. In its first efforts to really achieve solitude and a true spirit of prayer this community may have to defend itself to some extent even from contacts with the main body .of the Church. "It may ~have to. withdraw far into' the wilderness, far from the paths of men, and jealously guard its privacy for a while. To this extent it'can appear, momentarily at least, as a "counterwitness" to the ~solidarity of the whole Church's sharing in the charismatic .gifts of ~every member and group. But soon, if the community's charism is authentic, the flow of life back into the Church in the form of "teaching and preach-in~" .must begin anew. The monastery will begin to shine as a 4ight in the world--and most visibly to. the Church--through its manner of life and prayer. More than lik.ely pilgrims and pray~ers will begin to come, and they will be welcomed in the spirit of open faith traditional to monastic communities: a spirit of hospitality which receives each guest as possibly sent from God to receive or to give a blessing only God foresees in its details. On a level that is deeper yet than hospitality, and theologically more fundamental, the community must always understand itself, very con-sciously, as called and gifted for the benefit of the whole Church: The community must be aware of, and concerned about, what its life is "saying" to the Church, and what the Church's life is saying to it: how its self-understanding matches and fits into the ~ Church's contemporary under-standing of herself. The enclosed life must not" be a seIJ-enclosed life. There is no self-enclosed life in the living Church, the organically-inter-dependent mystical Body .of Christ. The reactionary community, be it monastic or non-monastic, is a non-apostolic community. Whether it spends twenty-four hours a day behind monastic wails or eighteen hours a day exhausting itself in the inner city, the community that has ceased to inter, act vitallywith tile Church is a non-apostolic community. How can a group that has sealed itself off from the Church's life claim in spite of this to be "sent" by the Church or to the Church? It is not possible, therefore, for a contemplative (or any other kind of) community to be authentically Christian. if it opts 'to live solely in its own little ~world of private tradi-tions, and practices, oblivious to all that is taking place in the life of the worldand the Church around it. To be truly contemplative, 'then, is to be apostolic by that very fact. And to be authentically ~apostolic one must be contemplative. And to be either, or both, in .the Church one must be in vital, responsive contact with. the. rest of the Body of Christ on earth. This contact crosses denominational The "~4ctive-Contemplative~' Problem. / 509 . lines: an authentically prayerful com, munlty of Protestant Christians (Taiz6, for example) speaks very eloquent!y to Catholics, and vice-versa. But a community that has set itself up as[ a standard for the Church, in opposi, tion to the movement of the Holy Spirit in the Church, speaks to no one. If the community is factional in a ]reactionary sense, clinging, to the past while the (~hurch moves into the future with God, its teaching becomes a "spiritual necrophilia," a fascinatioo with what is dead and controllable, based on fear of responsible encouhter with the Living God. °If the com-munity is factional in a progressive '~ sense, caught up in the .current of this world:rather than moved by the v~inds of the Spirit, then its teaching is idolatry: 'it receives man-made images from the pagans, or shapes them: from its contemplation of the worla, and presents them to the People of God as a ~graven image, a reflectioh of man's own contemporary face, to Worship as the new face of God. What, then, should We say in conclusion about the traditional threefold division of religious orders into "active," "contemplative" and "mixed"? First we should recognize that the word "mixed" may not legitimately claim a place in our tradition aldngside the categories of "active" and "contemplative." To describe the th'ird category as !'apostolic" rather than mixed (as G;innon arid Traub do) is misleading,~ because it implies that' the other, two categories, are non-i~postolic. This could be justified,° per-haps, if we_use "apostolic" t,o :refer~ in a very strict sense to precisely the kind of life the twelve Apostles' le, d,.as Father Orsy does (Open to the Spirit, pp. 273ff.). But', this is not thee meaning the word "apostolic" evokes when we ,:use it. In current usage~ "apostolic" means bringing grace to others as Christ's instrument, contributing by~(~ne's life' to the redemptive work, of the Church. Father Orsy"p0ints out this distinction very succifctly when .'he~ Says of rehg~ous, All are ,apostles but not all apostles follow the~ apostles', way of iife" (ibid.):ii, St. Thomas seems to recognizeIonly two categories of life for human beings, the contemplative and the active. He seems to assume that all re-ligious are in the contemplative li~fe by °virtue of the fact that they are striving for the "perfection of charit:y," which cannot be conceived of apart from that loving knowledge ~of God which is c'ontem~lation. Likewise all religious must be apostolic, 'became love of neighbor is included in the perfection of charity., . In the organization; the~structufing of religious life, however, one com-munity differs from another. Some ~ommunities organize their lives almost entirely toward actiVe works of sergice: Contemplation is still a recognized goal (asit is of every fully Christian life), but the community as such does not directly aim at it in any signifidant way through communal policies or structures. So far as the communl!y as a whole is concerned, its visible stance, embodied in structures, points it: only toward active service, and toward the active stage of spiritual "growth. Spiritually the community is 510 / Review [or Religious, Volume 35, 1976/4 geared to the level of moral virtue. Each member is expected to labor generously in the vineyard of the Lord, and to live peacefully and coopera-tively in community. The vows as such are not stressed except as a basic and not particularly elevated platform on which to live and work. Mem-bers are called upon to live celibately and purely, to make simplicity and sharing the characteristics of their relationship to material things, and to subordinate personal preferences to the decisions and goals of the com-munity where the common good requires this. This life of "reasonable service" is nourished by workshops, discus-sions, and reading; by some sustaining prayer, and methods of personal and communal evaluation and accountability. Good liturgies and theological input are welcomed where available. Spiritual direction is encouraged for those who feel the need of it and can find a director. Everyone is expected to find time to make an annual retreat of five to eight days, and allowed to make it usually, on whatever level of depth the individual desires. If a person lives a morally virtuous life within this framework, causes no trouble in community, and does his or her work well, the community will ask nothing more: This describes the kind of religious community we have called "single-mindedly active," and it may correspond to the reality St. Thomas defines in his comparison of religious orders as a community "occupied with external actions." There is a direct concern for the spiritual life in these communities, but the level of spiritual life aimed at is that which will sustain the members in their active work for the Church and in their inter-action with one another in community life. For anything beyond this the individual must seek means and support on his own. Other communities are singlemindedly contemplative. They embrace structures and organize their lives in such a way that the way of life itself is a constant impetus toward growth in specifically Christian faith, hope and love. In these communities the life is so designed that anyone who is simply leading a life, of good moral virtue and pei'forming well in com-munity and in his work will have it brought home to him with increasing conviction that he is nothing but a "useless servant" (Lk 17:10). The whole manner of ~living is specifically designed not to. make sense except as an expression of the mystery of Christian. faith. And therefore a person must be constantly aware of this mystery to find the life even bearable. The key here is not austerity as such, but simply the absence of any rea-son within this world for living as one does. This "faith or foolishness" quality, stands out with dramatic clarity in the cloistered contemplative life, where not even work can be used as a justification for the way one lives. The active religious might be able to tell himself in moments of waver-ing faith that even if there is no God it is worth the sacrifice of family and possessions just to devote oneself to one's fellow man in his poverty, his sickness, his ignorance. It is certain that many active religious and priests The "~4ctive-Contemplative" Problem / 511 pour themselves out in work in order not to have to face the deeper ques-tions of their relationship to God in fi~ith. It is more difficult for the cloist6red contemplative to do this. He ~ight try, but everything in the life-style he is submerged in will cry out to him what he is doing. The cloistered orders give a place to prayer that is obviously not intended just to support a life of moral virtue or keep people generous in their work. The poverty, pursued by these communities is, as a rule, a level of deliberately-sougllt deprivation not imposed by circum-stances or embraced just out of a s~nse of solidarity with the poor, a style ~of life designed to be congruous. Religious obedience is recognized, not just as a means to harmonious, cooperative living, but as a form of kenosis and a way of surrendering to the Holy Spirit in the Mystical Body of Christ. And the structures of com-munity life embody this understanding of religious obedience and of the government that corresponds to it. ~Within such a context celibacy is both understood and expressed as a poSitive way of relating to God through Christ in a relationship of growing lintimacy, mutual comprehension--and gift, ' Communities designed to express and to lead to' the fullness of Chris-tian knowledge and love of God and of all other things in the light of God are obviously, in St. Thomas' opinion, preferable in themselves to communities that do not aim at this. If it came to a choice between one or. the other--an either-or alternatave Thomas would say the second kind of community is the better choice in itself. It is better, in the abstract, to be a singieminded contemplativ~ than to be singiemindedly active. It might be, however, that for a givenl individual, or in a given set of circum-stances~ it would be a better thing in the concrete case tO choose the more active form of life. But are we really faced, in theory at least, with an either/or alterna-tive. Granted that the choice betw,een an enclosed, a cloistered life and a non-enclosed life is an either/or alternative. Granted again that the choice between a life of solitude and continuous contemplation in the sense of an undistracted intellectual preoccupation with God is an either/or alternative to a life of active, absorbing labor.' Still, "actively' and "contemplative" do not have to be either/or alternatives. Contemplation need not be restricted in its meaning to the absorption of the intellect in God during periods of formal prayer, Contemplation can be, and ought to be, a total and con-tinuous attitude of mind and heart; an ~rientation toward God and an awareness of relationship with God in all that one does and encounters (see Gannon and Traub's seventh ]chapter, "Finding God in AllThings," op. cit., p. 152ff.). This awarenes~l of God in all things is fostered both by periods of formal prayer (experience teaches that. these are normally indispensable) and by a total life~-style that expresses emphatically and 512 / Review for Religious, l/olume 35, 1976/4 unambiguously the faith, hope and love of which one wishes to remain aware. For St. Ignatius of Loyola the key to continuous contemplation is an ever-growing abnegation of self and a continuous stance of renunciation towards this world embodied in concrete choice (see Gannon and Traub, op. cit., chapters seven and eight: "Finding God in All Things" and "The Logic of Christian Discernment," esp. pp. 158- 172). For St. Thomas Aquinas the choice presented by the active and con-templative life-options is not an either/or choice but a triple one: either the active life, or the contemplative life, or both. In the third option one chooses to live in a way that leads to contemplation and in additio.n to this to share with one's neighbor i.n service the results of one's contemplative life. It may be--this We neither defend or dispute--that St. Thomas made too much of a distinction between contemplation and action, conceiving of contemplation too narrowly in terms' of an explicitly intellectual absorp-tion in formal prayer. It may also be, as I believe the case, that he did not understand, or at least develop, how many kinds of activity could be included under the term "teaching and preaching" that for him designates the kind,.of work in which th~ fruits of contemplation are shared. But if we follow the principles of St. Thomas's doctrine, I believe we arrive at an ideal of, religious life towardwhich every community can aim. This is re-ligious life characterized by a double end: that of growing explicitly in loving knowledge of God in faith, hope, and love while explicitly ordering one,s life to the spiritual benefit of the neighbor. Such a life must not only be explicit about its end. It must also incorporate effective means to produce the contemplative spirit and apostolic effectiveness sought. In the measure that a given form of religious living really does produce contemplative peo-ple and really does "speak" to the Church in a solid and effective way, that life corresponds to St. Thomas's ideal. This ideal of St. Thomas~was expressed in,Vatican Council II as the ideal, not of one particular category of religious order, but of religious life itself: ", ¯ . . As they seek God before all things and only Him, the members of each community should combine, contemplation with apostolic love. By the former they adhere to God in mind and heart; by the latter they strive to associate themselves with the work of redemption and to spread the Kingdom of God. (Decree on the Renewal o] Religious Li]e, part 5, Abbott p. 47~0. See also Orsy, op. cit., chapter seven, "Filled with Grace and Power: Contemplation," esp. pp. 209, 254). The "mixed" life, in other words, is not really an option in religious life:if we use the term in the sense developed here, it has tobe an aim. To'~be practical we should suggest in conclusion that every religious take a good, hard look at.the concrete reality of his or her community's life. What concrete structures, policies, activities, or provisions: of com- The "Active-Contemplative" Problem / 513 munity life are specifically designed ~to foster the contemplative spirit? How effective are they? What real priod~ty are they given in the actual life of the community? How much do they influence community decisions? In what visible ways do they determiqe the community life-~style. Secondly, what is the life of the community saying to the Church? What are the real effects of the c~mmunity's work? What are the fruits of its apostolate? Is the communityiin reality working for the Kingdom of God, or just working and offering ~hat work in some general way for the Kingdom .of God? Is the .community corporately ~fiware of the difference between a life of moral virtue and a life of theolbgical virtue? Is there an insistence, in visible, concrete ways, that each member keep growing to the level of perfect faith, hope, and love? Or d~es the community in its actual policies insist only on a good day's work and a cooperative spirit in community? To be a "good religious," an acceptable member of the community, how much contemplative spirit is required? Are prudence,~justice, temperan.ce, and fortitude enough? o. ~ It is certainly legitimate for an individual to live the "active" life during certain periods of his spiritual growth. But this is only legitimate if th~ active life is seen as a phase of growth ordered toward achieving contem-plation. Or the active life can be added to the contemplative as a way of sharing its fruits with others. But ithe active life as such cannot be the final goal or total plan of any serious;Christian's life. What is legitimate for individual~ is legitimate for communities. That is, a community can structure its corp9rate; its communal life to be "active" for some members or for a certain~ time. But this is legitimate only if the community situates its active life-s~tyle within the broader context of an identifiably contemplative life-style~. The community must .be able to identify the explicit elements in its overall style of living--its structures and policies--that present the contemplative life to its members and foster its growth. The community must be able to show that it is concretely geared --and not just abstractly committed~to bring its members to the "per-fection of charity," the fullness of the loving knowledge of God. If a community is not willing or able to do this, it should take the responsibility of redefining itself. It should present itself to its members and to the ~world as a singlemin~ledly "active" community, a "service orgamzatlon in the Church. This ,;vould be,' in St. Thomas's explanation, a third class religious order. A second-class religious order ~would be one that is committed and geared toward achieving contemplation, but which frankly acknowledges that it is not strong enough in itsl contemplative life to take on an ex-plicitly apostolic dimension. By "apostolic dimension" I do not mean, of course, just active work. A comm.hnity of solitaries strictly cloistered in the desert can have a fully-developed apostolic dimension. By "apostolic 514 / Review ]or Religious, Volume 35, 1976/4 dimension" I mean an explicit concern about what one's life is "saying" to the Church. (This is, I believe, a legitimate interpretation of what St. Thomas means by "teaching and preaching.") Any community can put this concern aside temporarily. A novitiate house, for example, or a new religious older in its first beginnings; might have to forget for a while about what it is saying to the Church in order to concentrate exclusively on what God is saying to it. But a community which did not see itself as ever having any concern~except the growth and sanctification of its own members would have to acknowledge itself as a second-class religious order--a sort of spiritual hospital for people who are never expected to become strong enough to share the burden of the Church's mission. I seriously question whether either of' these first two choices~ are legitimate options in religious life. If religious life (like every,.valid Christian life) has the per[ection of charity as its goal, it seems a contradiction in terms that one would accept to be a second- or third-class religious. Realistically, I think ,the value of St. Thomas's distinctions lies in the help they give us in recognizing situations that ought to be temporary in the life of religious communities; situations we might be tempted to accept as permanent. We have mentioned a legitimately' exclusive preoccupation with one's own spiritual growth, provided it is temporary. We see in the life of the active orders around us a-similar preoccupation at this moment in history, but which might not be recognized for what it is. After Vatican II, when religious renewal began in a massive way, one religious com-munity after another awoke to the distortions that had crept into our understanding of religious life. We realized that in our efforts to become spiritual we had lost s~ight of ,what it was to be human. Words like "ful-fillment" and "interpersonal relationships" began to punctuate our con-versations. We threw ourselves into the rediscovery of our emotional and affective lives. We made acceptance of ourselves h religious goal, and embraced as a duty the grateful enjoyment of this world as God's gift. Words like "renunciation" and "abnegation" became "trigger" words, sym-bols of a repressive' and distorted spirituality that blanketed human values and suffocated human personality under an all-covering mystique of self-sacrifice. Religious began to pursue courses and workshopg for their own intellectual and psychological development. Individuals began to take responsibility for their own decisions and to speak up like adults in com-munity discussions. We went in for group decision-making and discern-ment. The emphasis was placed on personal responsibility. Bells were abolished, the time and place for prayer left up to each individual. Supe-riors were abolished, too, in many cases and group accountability substi-tuted for personal, spiritual ,government. People began to furnish their rooms in ways that expressed acceptance of the world rather than austerity. Convents went in for bright curtains, pink bed spreads and teddy bears. A rich variety of food and drink became available twenty-four hours' a day. The "Acttve-Contemplative" Problem / 515 Smoking and drinking ceased to be tabu to nuns. The ancient practice of the "peculium" so constantly condemned in religious tradition, came back in the form of personal budgets. Nuns and priests started dressing to ex-press their individual personalities as well as their maleness or their womanhood. Sisters experienced what it was to "feel like a woman again," for better or for worse. Priests and seminarians fell in love with sisters,~ and sisters fell in love with them. Some left religious life and got married. Those who remained began to speculate on the "complementarity of tlie sexes," and to ask how one's human sexuality could be integrated into a celibate life without compromise to chastity. Experiments were acted out, mistakes were made. Growth resulted, tragedy resulted; there was good and evil! In all of this there has been in religious community life an absorbing corporate preoccupation with "self." Religious communities have turned their gaze inwards, trying to straighten out their own house. For the time beirig many communities have become more concerned with what religious life is saying to them than they are with what their religious life is saying to the Church. In many specific instances, communities have defied alike the prejudices of the laity and the precepts of Rome. In their intense ef-fort to listen authentically to what God is saying to them, it would seem that some religious have become less attentive to the voice of the wider Church, whether this comes from the ranks of the People of God or from the official representatives of that People. A temporary preoccupation with self is legitimate and good, even on the community level. But no real discernment.or renewal of religious life can take place in the long run in isolation from the People of God. Re-ligious cannot ignore what their life is saying to the rest of the Church. As long as a community is doing this, or has to do it, it is engaged more in spiritual therapy for its own members than in making its contribution to God's people. It may well be that for a certain time a religious community may have to direct all its efforts toward "becoming human." Perhaps the human values of responsibility, affectivity, self-acceptance, and interper-sonal relationship have been lost through a distorted way of living in the past. These values may have to be recovered. But if a religious community accepts as its permanent goal in life, and as its normal guideline for community policy, the ideal of "becoming human," that community must inquire into its place in the overall community Of the People of God. So long as a community is mainly preoccupied with the healing of its own self-inflicted wounds it falls, I believe, into St. Thomas's second cate-gory of religious life. Whether the community is exclusively preoccupied with becoming divine through contemplation, or with becoming human through sensitivity sessions and the use of creatures that reinforce people's sense of personal ~worth, it is not yet strong and mature enough to share with others the fruits of a healthy and developed spiritual life. We should 516 / Review for Religious, Volume 35, 1976/4 recognize this and make sure that we do not accept a temporary, therapeu-tic situation as normal policy for religious life. We can set up spiritual hos-pitals for oursel~,es on a temporary basis. But .if the raison d'etre of our lives is just to constitute a healing milieu of humanness, our expectations for the future should be that no healthy human'beings will apply. Religious life is intended to lead people through active and contempla-tive stages of growth to that developed maturity of life, both human and divine, which allows each person to become a word of grace made flesh; a word of light, of life, and of love spoken tothe People of God. Religious life structured to this goal is the first, the highest, and I believe: the only authentic form of religious life. St. Thomas's distinctions invite us to look at three levels of value in religious life and tO ask" ourselves if our own communities are concretely and effectively geared to achieve them all. To a Young Sister on Her Final Profession Day You .,ask me for a poem, Sister, in honor of this day on which you place for all eternity, your life. your total self~ within the Heart of Him who called you, drew you, in a thousand subtle ways to 'love Him for Himself alone. But how can words of human speech express what is forever inexpressible, what can be only numbly felt :by hearts too grossly fles!! Even the Psalmist's flame-tipped words that ride ~he winds and pierce the clouds fall, helpless, to the ground. The only poem I can give you, Sister, is a prayer, whispered in the depths of nay own heart, to Him who dwells there too, as in Your own. And even that prayer says less in words than in desire. Love Him---trust Him--always, Sister, until that day when there will be no need of poems or words but only of that Word who is all love that ever was or is ° or can be. He is your poem, Sister! Sister Mar~c'Luke, c~S.]. 3556 Rocky River Drive Cleveland, OH 44111 The Incomplete Conversion J. 'Rankin, King~ . Mrs. Kin"g graduated from St. Louis University in 1973. She has pfiblished poetry in The Haiku Anthology, Poet atid~,C~itic arid elsewhere. She 'is presently engaged in research fin the .field of comparative re!igious,experience. Her address:. Nativity Hermi-tage;. Taos, NM 87571. We are b~ now, as participant observers,, nearly used to~ the revived in-terest in spirituality which has characterized the seventies, jStudies .and ex-periments inthe practices of Eastern Orthodox and Asian traditions oc-cupy~. a small but well educated and serious° number of cgntemplative re-ligious: Monumental tasks of research and translation by monastic scholars pr_o_mise considerable assurance that the monastic renewal will be both sound, and profound. A. reawakened interest at. the popular level in the role of .the, Holy Spirit in Christian life heightens mass awareness of God's saving ,pr.e~sence. ,Chri_stocent~ic~,incarnationalism, more intellectual than the popular movement, less comprehensive than the monastic effort, pro.- vides a vehicle for renewed devotion to th.~:, humanity of Christ among many priests and religious. These tendencies exist beside, and tend to color th_e spiritualities o.f, the religio_us orders which are more and more coming to be seen as mutations of and variants upon the one-basic spiritually of ~the Church Universal, simple ,and whole, the spirituality of the ages. Of all these, this essay .will °attempt to deal 0nly with the contemporary popular tendency. It, will stress its weaknesses rather than its strengths, its situation of risk rather than its posture of promise, because it is, among the trends developing at pres_ent, at once the most massive and the most fragile. It. is my hope that this approach will contribute more at the pres-ent moment to the ongoing recovery of spiritual discipline among us than the positive one which has been the more common over the past few years. 517 518 / Review ]or Religious, F'olume 35, 1976/4 While the popular spiritualities of the prayer group and the pentecostal meeting discover their sources in traditions outside the Church, they may also be accurately described as reactions to the conventional spirituality that preceded them. That earlier spirituality stressed rule and form, this proposes the Spirit and the spontaneous. That spirituality was rooted in the prescriptions of the spiritual manuals, this adventures without them. If that spirituality had nearly forgotten the Illuminative Way, this is ignorant of the Purgative. That spirituality put affectivity to its bow and aimed it upward, often so austerely as to be accused of being cold. This is charac-terized by a diffuse and volatile emotion. Conventional spirituality was a spirituality of reserve, interiority. Popular spirituality celebrates the mani-fest, effuses. Their differences are sufficiently radical to render them remote and, in a very profound way, both antipathetic and antithetical to one another. ~ And yet both have this in common, that the first had forgotten and the second has yet to learn the meaning of metanoia~f metanoia not as moment but as process. It is ironic that popular spirituality, in setting out to recapture the Spirit and the Life, should bear within itself, also, that precise element the want of which drained the previous spirituality of ex-actly those things. For it was certainly °its failure to grasp and implement the mechanics of the Purgative Way--that radical reaction to the discovery of one's own sinfulness--which stripped the previous spirituality of its vitality and left it, intact in all its structures but resoundingly,empty, a prey to that kind of renewing which obliterates altogether. It is characteristic of reactionff to~ over-react and, sometimes, to miss the point, Iri this case the.point was not that there was something wrong with the spirituality of the manuals: it was, hfter all, the Catholic spiritual-ity, the spirituality of the ages; but that there was something dreadfully wrong with those .who professed it. Specifically, they were not half sorry enough for their sins. On the contrary, they often thought themselves very good folk°'indeed. It is not perhaps surprising that their ~lateral~descendants should harbor a similar misapprehension, and that it. should produce, spon~ taneity to 'the contrary, a similar chill of ';righteousness"; a characteristic which proclaims as clearly as any antinomianism; the Spirit's absence. Genuine metanoia is a process. It begins, to be sure, with a haoment: "I have heard of thee by the hearing of the ear: but now mine eye seeth thee: Wherefore I abhor.myself, and repent in dust and ashes,''1 I abhor myself~ an abhorrence that generate~ an ongoing and ever deepening reaction. We have called that reaction the Way of Beginners, the Purgative Way. We have identified with precision its stages; its characteristic rhythms of prayer, its temptations, its joys and sorrows, its goals and the interior technology which must be employed if they are to be attained. And we know its term: aJb. xlii, 5:6~ The Incomplete Conversion / 519 a sincere and complete conversion; .and'its consequence: a man sufficiently iiast to bear experimental cbntact with the Spirit of God in illumined faith-- a man who has the justice, the prudence, the temperance and the fortitude to worShip in Spirit and Truth under the influence of infused prayer. ¯ At the present time 'the popular movement recognizes the moment but is unaware'0f the process. Its characteristic exercises--shared and peti-ti0riaty prayer and Scripture reading--are not primary metanoiac agents. It is difficult to see how the movement is to proceed, if it does not assim, ilate a technology" of interior change. Popular spirituality's mistaken guess that the first gift of the Spirit is joy prevents it from cultivating that sorrow, with its concommitant hatred of sin and the filial fear of the Lord which dreads' to lose him, which are, in fact, the Spirit's choicest gifts to the youngest of his Chosen. ~'Its apprehension of a fullness of some kind, when overly encouraged, acts as a bar to its experiencing its own poverty. A dollar may indeed look like a great deal to a man who has known only'plugged nickels all his life but. it remains, nevertheless, a dollar, with a dollar's purchasing power. There seems tO be some danger of the popular renewal's forgetting that the ish seddqdh~ the just man, is ?a member of the an~wim, God's afflicted ones: the poor, the weak, the humble, the meek, the oppressed . the needy, the broken hearted, the crUshed in spirit.''-~ In its search for signs of the Spirit's presence, it is prone to overlook the "Sign of'Jonah" proposed to a previous unbelieving generationhthe death, burial and resurrection of the Lord and i.s, in consequence, diverted from living any coherent program of its own daily dying which is, after all, the Christian's only entrde to the higher life. "There is an apophthegm of Pambos," writes Andre Louf,'a "that is all the more pointed for its brevity: 'Acquire a heart and you can be saved.' 'Acquire a heart': this implies that we do not yet have that spiritual sensi-tivity, that alertness of heart, that can discern and understand the things of the Spirit." The popular, spirituality is of~theopinion that it can. There is perhaps no greater bar to the acquisition oL a heart than the persuasion that one has one. "Better just to smeil a~ flower in the garden or something like that," wrote Thomas M~rton,4 "than to have an unauthentic experience of a much higher value." * A concept of change nearly defines traditional spirituality. Life in Christ is metamorphosis. Its dynamism is the life of God in Trinity which enters the soul 'at the time of its baptism or through the"second and "labo-rious" baptism of penance. Conversion, then, i.s not an arrival :but a de- 2David Holly, The Quest ]or Biblical Living; Cistercian Studies,~ Vol. X, Nos. 3 and 4, p. 235. aAndre Louf, Spiritual Experience, Cistercian Studies, Vol. X, no. 2, p. 128. 4Patrick. Hart, ed., Thomas Merton, Monk (New York: Sheed & Ward; 1974), p. 190. Review. ]or Religious, Volume 35, 1976/4 parture.: To delay upon the platform, cheering the trains as they come in, is nearly always fatal. The Kingdom of Heaven withers when .it finds~a pos.t-conversion ?'level". and is staticized there. Transformation is'the primary work of the Holy Spirit. ,It is' to this--a definitive delivery~ffrom sin--that" his chief inspirations tend, for he is indeed the very SpiriL.of Christ, he who came to ~.set free the captive, to deliver those Iying in prison, To un. derestimate the extent of,the captivity, the depth of the dungeon, is to miss entirely the pointoof the Mission of the Spirit. . We often hear~it said today that because God loves us he accepts us. That is, of course, the one thing he will never do-,-because he loves us. "When he said 'Be perfect,' he meant it. He meant that we must go in for the full treatment. It is hard; but the sort of compromise we are all hanker-ing after is harder--in fact, it is impossible. It may be hard4or an egg to turn into a bird: it would be a jolly sight harder for it to learn to, fly while remaining an egg. We are like eggs at present. And you.cannot go on. in-definitely being just an ordinary, decent,;egg. Wg must be hatched or go bad.''~ , Perhaps we could say that contemporary popular spirituality is in a situation of vulnerability at the moment because it does not dream that~it is an egg. It would seem to be a fatal diversion to cultivate joy if "real spiritual joy is one of the rarest fruits of the., spirit, to be attained only near the summit of the way, after all evil ,habits and thoughts are overcome, all passions conquered, and reconciliation with God is reached?'~ If "the true signs of sincere penitence .are the taming of the beast of anger and absti-nence from all condemnation.of others''~ and if only sincere pen.itence can open the way to any kind of consistent experience of God, then it would seem to be the better .part of enlightenment to .work at those hydra-headed passions. That, at any rate, seems to be what the Spirit.has always bee.n saying to t.he Churches. ; It wbuld not,.perhaps, be necessary to notice the belief clusters and attitudes in popular spirituality which .hinder its. developing genuine in-teriority if it had not attained a very rapid and, indeed, massive growth and were not now showing a decided disposition to impose .itself wherever possible on the rest of theoChurch. Now it is, of course, highly d~e~irable that we should all be more committed Christians, but it may be4hat a good many of us do not desire to be imposed upon, nevertheless. ~Especially by those whose light does not exceed our own. The prospect of spending the rest, of one's spiritual life occupied in "praise"~ and intercessory prayer, punctuated by predictable prophecies will not appeal to everyone . While enthusiastic neo conversi may be able to speak winningly and cohvincingly of their ~newly discovered life in Christ, it is the Church's ex- ;'C. S. Lewis, Mere Christianity (New York: Macmillan, 1974), p. 169. ~-~ "Iulia de Beausobre, ed., Russian Letters b] Direction, 1834-1860, beiiig the l~tter~ of Staritz Macarius of Optino.(St. Vladimirs Seminary Press, 1975), p. 106. rlbid., p. 169. The Incomplete ~onversion / 521 perience that fruitful apostolates are the result of a mature Christian life. And it is, besides, the spiritual doctrine of Catholicism that too great an eagerness to teach others is, in beginners, a sign of sp!r!tual pride.i, Although it is typical of evangelical Christianity to send its converts immediately into the field, it has not been the apostolic Church's custom. Following the example of her Lord, who spent thirty years in obscurity be-fore undertaking his public mission, she has preferred that her children nurture the life of grace in humble penance, in mortification and in prayer before sending them "as sheep among wolves." ". when we are fully grown men," writes Tauler in full fidelity to the tradition, "we may come and live in the land of Judah. 'Judah' means 'to confess God.' Then you can teach and admonish in Jerusalem . You can cross over into Galilee which means 'overcoming all things'. ,,8 The facility with which the technique for inducing a Pentecostal type conversion experience can, apparently, be acquired, makes it tempting to the popular movement to adopt evangelical traditions of proselytization. The maturer fruits of conversion oin terms of authentic interior cleansing will not be likely to develop, however, under condition~ 6f forc6d acti~on. Th6 spirit of "results" apparent among the'fastest paced evang'el!qa~l,16rom0i~r~ today should give us pause. For that spirit is not the meek Spirit, the Holy ~pir!t, thee Spirit of repentance which the popular spiritua!ity ~has claimed for its own. "I realize," wrote Andre Louf in a rece6t ar~ic, le, that repentance is not o_nly~ a difficult theme to touch on today, but is also~ g~ven the .complexes of our times--one of the most. difficult to pin down and live authentically. And yet it remains essential. In general, repentance is:'re-fused today. We live at the turning point between th~ obsessive neurosis (if ~ - I may call it that) characterizing the pe~:iod immediately before our own, and °~ the adolescent effervescence add aggressivity of a period that is now freeing ~ itself;of~ that neurosis. ProoL~that he has sinned can only create unbearable ~, ~anguish in one ~ho is already eate.~ up with anguish. Sin was intolerable for the l~eriod immediately before our own, and people tried to free them-selves from it by what the Fathers used to call dikaioma, the pretension to ° justice. Sin-is unbearable, so one claims to be just by an outward observance of law, or rather, of a certain n~n~ber of r~gulations; in r~hlity one is fleeing from me~tanoia. Today instead we hav~ an adolesc,eni effervescer~ce and aggreg- '~sivi~y which is~just as~ neurotic and ~'for which sin is just as uhbea'rable; the solution now, however, is to say there is no such thingP " ~ '" -~or to bury it under the cliches Of "love" and "joy" and "community" and "perice." ~' " The question for the next few years or s6, so far as the popular spirithal-itY goes, is whether ~it ~ill be able radically, to assimilate to its present spirit the basic spirituality of the Church and its metan~iac techniques. Or will the conversion remain incomplete? ¯ - SJohn Tauler, O.P., Spiritual Con]erences (St. Louis: B. Herder, 1961), p. 38. aAndre Louf, Spiritual Experience, Cistercian Studies, Vol. X, no. 2, p. 132. Ministry, Grace and the Process of Humanization Rev. Stephen J. Duffy Father Duffy is Associate ProfessOr and Chairmarl of the Department of Religious Stud.ies; L6yolaUr~iversity; New Orleans, LA 70118. My" subject ~is ttie very topical "theology of liberation.''a Before we plunge into the subject, however, there are some contextual questions that demand an answer. Why should w~ be concerned with grounding Christian pastoral or social ministry in theology at all? In this connection, is talk about a theology of liberation just a pep-talk or a sales pitch to send enthusiasm soaring? Are institutes and courses on pastoral ministry some kind bf inter-lude before we all get back to our real work? Do they amount to little more than abstract and theoretical discussions designed to titillate, the more intellectually inclined? My strong conviction is that a theology of liberation and discussions of pastoral ministry in that context should be far more than any of these. ZGustavo Guti6rrez, A Theology o] Liberation (Maryknoll: Orbis B~oks, 1973)." See also his "Notes for a Theology of Liberation," Theological Studies 31 (1970), pp. 243-261. Guti6rrez is prob~b~ly the most widely read and mo~t influential single theologian of liberation. For a good overview accompanied by a rather, complete bibliography, see Phillip Berryman, "Latin American Liberation Theology," Theolog-ical Studies 34 i(1973,), pp. 357-395. A variety of liberation theologies has been flourishing outside the Latin American situation. Cf. e.g., James H. Cone, A Black Theology o! Liberation (Philadlephia: J. B. Lippincott, 1970); R. Lauren.tin, Libera-tion, Development and Sa/v~ttion (Maryknoll: Orbis Books, 1972); J. B. Metz, Theology o] the World" (New York: Seabury Press, 1973); R. Reuther, Liberation Theology (New York: Paulist Press, 1972);~F. Herzog, Liberation Theology (New ¯ York: Seabury Press, 1972). 522 Ministry, Grace and Humanization / 5~23 '~ I am convinced first of all that there is a deep theological meaning to pastoral ministry. One of the most important contributions of Vatican II's Constitution on the Church is' the notion of Church as mystery. According to Vatican II, the. Church is first and foremost a mystery, a "kind of. sign of intimate union with God," and of the unity of all mankind." The Church is ,an outward sign and instrument, at once concealing and dis-closing the invisible action of God in the world. But if the Church is a mystery, then all its activity in the world is mysterious too, sharing in the very mystery of God. And if0'the Church is not solely the hierarchy or a voice speaking infallibly, or some vague entity.floating serenely above the chaos of this world, but is rather a community of persons, then our ac-tivities, too, share in the mysterious character of the,Church's action. As individual Christians, and as persons engaged in a work more or less clearly identified in some way as the Church's, there is no esCaping the fact ,that our activities will not be merely social or economic or educational or political .or psychological, but will bear a dimension that is Christian, and therefore mysterious. In the second place i believe'it is highly important for us to understand theologically this Christian dimension of our work, to grasp something in our own lives of this mysterious sign simultaneously revealing and con-cealing the. mystery of God. It is crucialfor us to understand what w~ are doing, for it is difficult to do a task well or enthusiastically without under-standing its purpose and meaning. Crucial, I say, because the meaning of Christian ministry cannot be exhausted by political~ sociological, economic, educational, or psychological interpretations. As sharers of the Chris'tian vision we affirm, in fact, that all such human acti'~ities, abstracted from their Christian dimension, would be ultimately meaningless. Thirdly, as students of theology, or :at least as persons with something of a professional interest in the Work of the Church, we must learn to think in theological terms about our ministry in the world. One of the emphases of liberation theology is that if theology has any meaning at all, it .must be applicable to real-life~ situations. Theoria .and praxis must be wed. I think that here our Christian education is :often lacking. We go through hours of religious instruction, even theology, without a hint that sometiow this must have practical implications. Few attempts are made to show the student how to relate what he has learned in °the classroom with what he is meeting in the s~reets. When Thomas Aquinas faced the prob-lem, at the very beginning of his Summa~ whether theology is a practical or a speculative science; he answered that it is both. From our~practice think we would have to deduce that we consider it to be purely speculative. The popular image of the priest closing his theology books on ordination, never to reopen ttirm again, is, unfortunately, close to the truth. Now I do not in the least want to downgrade theoretical or specuiative theology. I do not want it thrown out in favor of pastoral or even biblical Review ]or Religious, Volume 35; 1976/4 theology, I. feel it should.be even more emphasized, in the sense thaf each one should be trained, not merely to accept passively the theology he. or she is taught, .but rather to be able to reflect actively, creatively, theologi-cally, not only about classroom matter, but about the whole spectrura o1~ Christian :life in the world. If that is not done the pastoral gimmicks taught today will be obsolete in ten years, Critical theological reflection, by rel-ativi

Issue 25.6 of the Review for Religious, 1966. ; Implementation of Vatican II by Paul VI Religious Community and the Primi-tive Church by Thomas Barrosse, A Reflection on Perfectae Caritatis by Gustave.Martelet, S.J. The Family Fallacy by Hilary Smith, O.G.D. Are Teaching Brothers Still Needed? by J. M. R. Tillard, O.P. Devouonal Confession by Dale Olen, O.F.M.Gap. Deepening Vocational Com~nitmen~ by Sister Marian Dolores, S'.:N.J.M. Humility and Pei'~onality by wali' s. S.S. Subli~nation~ by.Sister M. Rosalie, O.P. Religious and Gr~duate!!Studie~ by Michael P. 8heri~n, Blueprint.for Dialogue by Thomas Dubay, S.M. Survey of Roman DoE~uments Views, News, Previews QuesUons and ~nswers Book Reviews Indices for Volume 25, 1966 939' 971 986 1000 1018 1030 1042 1051 1055 1062 1070 1084 1088 ]092 1106 1127 VOLUME 25 N'UM~ER 6 ~Vovember 196~ Notice to Subscribers Because of constantly increasing costs, REVIEW FOR RELIGIOUS finds it necessary to increase the cost of its individual issues as well as of its sub-scriptions. The new rates, effective in 19(37, will be the following: (1) Individual issues of the REVIEW will cost one dollar; this price will apply not only to all issues beginning with 19(37 but also to all previously published issues. (2) Subscriptions in the United States, Canada, and Mexico will cost $5.00 per year; $9.00 for tw9 years. (~) Subscriptions to other countries will cost $5.50 per year; $10.00 for two years. (4) All the above prices are in terms of U.S.A. dollars; accordingly all payments must be made in U.S.A. funds. These prices wilI affect all individual issues sokl on or after January 1, 1967. The new subscription prices will be applicable to all subscriptions-- new and renewed--beginning with the January, 1967, issue of the REvmw. PAUL VI Implementation of Cer-tain Decrees of Vatican Council II The~ postconciliar administration of the Church clearly requires that there be established for the Church's affairs new norms and dispositions which correspond to the requirements of the Council and which are better adapted to the new goals and areas of the apostolate that the work of the Council has brought to the Church's at-tention as existing in the world of our time--a pro-foundly changed world that needs the full glow of light and longs for the supernatural warmth of charity. Because of these considerations, as soon as the Council was finished, We accordingly established study commis-sions to collect, each in its own area, information and to frame a practical program; the purpose of all this was that definite norms might be set down for the implemen-tation of the conciliar decrees which had already been granted a delay from imm. ediate execution. These com-missions, as We wrote with satisfaction in Our motu pro-prio letter, Munus apostolicum, of June 10, 1966, dili-gently occupied themselves with their assigned task; and at the assigned time they made known their findings to Us. After We had attentively considered their findings, We judged that it was now time for the aforementioned norms to be published. Since, however, the'entire mat-ter is one that pertains to discipline, an area to which ek-perience may be able to contribute further suggestions; and since, moreover, a separate commission is engaged in the revision and emendation of the Code Of Canon Law in which all the laws of the Church will be codified to-gether in a fitting, appropriate, and determined way; We * This is a translation of the motu proprio apostolic letter, Ecclesiae sanctae, issued on August 6, 1966; the translation was made [rom the Latin text as given in Osservatore romano, August 13, 1966, pp. 1-3~ 4. 4. 4, Implementation Vatican I1 VOLUME 25, 1966 have thought that it would be wise and prudent for Us to publish these norms for an experimental period. During this interval of time episcopal conferences may communicate to Us any observations and comments which the execution of these norms may convince them should be made; likewise, they can also propose new ideas to Us. Accordingly, after thinking the matter over carefully, on Our own initiative-and by Our apostolic authority, We decree and promulgate the following norms for the implementation of the decrees of the Council beginning with.the words: Christus Dominus (on the pastoral office of bishops in the Church), Presbyterorum ordinis (on the ministry and life of priests), Per[ectae caritatis (on the adaptation and renewal of religious life), and Ad genres divinitus (on the missionary activity of the Church); and We order them to be observed for an ex-perimental period; that is, until the new Code of Canon Law is promulgated unless in the meantime the Apostolic See should provide otherwise. These norms will begin to be effective on October 11, 1966, the Feast of the Motherhood of the Blessed Virgin Mary, the day on which four years ago the Council was solemnly inaugurated by Our predecessor of venerable memory, John XXIII. All the matters determined by Us in this motu proprio letter We order to be fixed and unalterable, all contrary things, even those worthy of very special mention, not-withstanding. Given at Rome at St. Peter's on August 6, 1966, the Feast of the Transfiguration of our Lord Jesus Christ, in the fourth year of Our pontificate. Paul PP. VI ÷ ÷ ÷ Paul REVIEW FOR RELIGIOUS NORMS FOR THE DECREES ON BISHOPS AND ON PRIESTS The episcopal office, which the Second Vatican Coun-cil has clarified in the dogmatic constitution, Lumen gen-tium, and in the decree, Christus Dominus, was divinely established for the building up of the Mystical Body of Christ which is the Church. For this reason these holy pastors must show a perse-vering zeal in the fulfillment of their duty of teaching, sanctifying, and shepherding the People of God. In doing this, they should generously share with the roman pon-tiff the solicitude of all the churches, they should ear-nestly provide for the good administration of the dio-ceses entrusted to them, and finally they should work together for the good of their several churches. In the direction of the dioceses e.ntrusted to them the bishops require helpers and counselors, the first of which are the priests; hence bishops should willingly listen to these latter and even be desirous of consulting ~hem, though in all matters there should always be retained as fixed the bishop's power of acting, freely, of setting up directives and norms, and of enacting laws in accord with his own conscientious concept of his office and with the principles of the government of the Church (see the dog-matic constitution, Lumen gentium~, n. 27). In order, therefore, that the bishops may be able to fulfill their pastoral duty more ea,sily and fittingly and in order that they might translate into practice the prin-ciples solemnly approved by the Council in the decrees, Christus Dominus and Presbyterorum ordinis, the fol-lowing norms are established. Distribution of the Clergy and Assistance to Dioceses (N. 6 of the decree, Christus Dominus, and n. 10 of the decree, Presbyterorum ordinis) 1. If it is deemed opportune, there should be set up at the Apostolic See a special committee the purpose of which will be to provide general ~rinciples for a better distribution of the clergy in the light of the needs of the various churches. ,, 2. It will be the duty of patriarchal synods and of epis-copal conferences, the prescriptionls of the Apostolic See being observed, to enact ordinances and to publish norms for the bishops by which there may be secured a fitting distribution of the clergy coming from their own terri-tory as well as of those coming fr6m other regions. Such a distribution should provide [orl the needs of all the dioceses of a given territory; the welfare of the churches in mission lands and in countries~ with a lack of clergy should also be cared for. Therefore, every episcopal con-ference should establish a commission whose work it will be to investigate the needs of the various dioceses of the territory as well as the possibilities of the dioceses for giving from their own clergy to other dioceses, to put into execution the determinations made and approved by the conferences with regard to the distribution of the clergy, and to convey these determinations to the bishops of the territory. ~ 3. In order that the transfer of clerics from one diocese to another be made easier--the p(actice of incardination and excardination being retame~d though ~n a form adapted to new circumstances--the following prescrip-tions are set down. § 1. Clerics in seminaries shoqld be trained so that they are solicitous not only for ithe diocese for whose service they are ordained but also for the entire Church + + + Implementation o~ Vatican Ii VOLUME 25, 1966 941 Paul VI REVIEW FOR RELIGIOUS and so that with the permission of their own bishop they are ready to devote themselves to particular churches whose needs are great. § 2. Except in the case of genuine necessity in the home diocese, ordinaries and hierarchs should not refuse permission to go elsewhere to those clerics whom they know are prepared and whom they judge to be suited when such clerics ask to perform their sacred ministry in regions having a serious lack of clergy; however, they should see to it that the rights and duties of these clerics are defined by a written agreement with the lbcal ordi-nary of the region that has been asked for. : § 3. In the case of clerics 'intending to transfer from their own diocese to a diocese of another' country, the same ordinaries should see to it that they are adequately prepared to exercise the sacred ministry in such places; that is, they should see to it that such clerics .acquire a knowledge of th~ language of that region and that they have an understanding of its institutions, of its social conditions, and of its usages and customs. § 4. Ordinaries can grant their clerics permission to transfer to another diocese for a determined time, which caff also be renewed indefinitely; t.his should be done, however, in such a way that such clerics remain incardi-hated in their own diocese and enjoy, when they return to it, all the rights they would have if they had devoted themselves to the sacred ministry in it. § 5. A cleric, however, who has legitimately transferred from his own diocege to another is ipso iure incardinated into the latter diocese after five years if he has manifested in writing such an intention both to the ordinary of the diocese he is in and to his own ordinary provided that within four months neither of these has expressed in. writing a contrary opinion. 4. Moreover, for the accomplishment of special pas-toral or missionary activities for various regions or social groups which need special help, there can be usefully established by the Apostolic See prelatures which consist of specially trained priests of the secular clergy and which are under the direction of their own prelate and possess their own statutes. It will be the duty of this prelate to: establish, and di-rect a national or international seminary in which stu-dents are appropriately trained. This prelate also has the right of incardinating such students and of promot-ing them to orders under the title of service to the prel-ature. The prelate should provide for the spiritual life of those promoted under the aforementioned title, for their special training which should be completed without de-lay, and for their special ministry in the light of agree- ments made with the local ordinai'ies to whom the priests are sent. Likewise, he should pro~,ide for their decent sus-tenance which should be met by the agreements that have been made or by the goods 0[ the prelature itself or by other suitable means. Similarly, he should provide for those who because of poor health or for other reasons must give up the work entrusted to them. Provided agreements have been made with the prel-ature, nothing prevents laymen, whether unmarried or married, from dedicating themselves and their profes-sional experience to the service of the prelature's works and undertakings. Such prelatures are not to be established except after consultation with the episcopal conferences of the terri-tory in which the prelature will carry out its work. In doing its work, the prelature should take every care to observe the rights of the local ordinaries and to have close and continual relationships with the episcopal con ferences. 5. Finally, with regard to the use of ecclesiastical goods it is also within the co~npetency of patriarchal synods and episcopal conferences to enact ordinances by which, attention being paid first of all to the needs of the dio- 'ceses of the territory, there are imposed on the dioceses certain levies to be paid for the sake of apostolic or char-itable works or for the sake of churches which possess 'small resources or which for special reasons are in need. Power ol Bishops o[ Dioceses (N. 8 of the decree, Christus dominus) 6. The norms for the execution of number 8 have been established in the motu proprio apostolic letter, De episcoporum muneribus, dated June 15, 1966. Fostering Pastoral and Scientific Study (N. 16 of the de-cree, Christus Dominus, and n. 19 of the decree, Presby-terorum ordinis) 7. The bishops, either individually orin cooperation, should see to it that during the year after, ordination all priests, even those engaged in the ministry, complete a series of pastoral lectures and that they also attend at stated times other lectures which are to provide them with the occasion of acquiring fuller knowledge of pas-toral matters and of theological, moral, and liturgical science, of strengthening their spiritual life, and of com-municating in a mutual and fraternal way their apos-tolic experiences. The bishops or the episcopal conferences, according to the circumstances of each territory, should see to it that one or more priests of proved knowledge and virtue Implementation Vatican H VOLUME 25, 1966 943 REVIEW FOR RELIGIOUS ~944 be chosen as., directors of studies for the purpose of pro- . rooting and: organizing the pastoral: lectures as well as the other helps judged to be n.ecessary for the ~cientific and pastoral fqrma.tion of the~priests of a given territo~; such helps incl.ude st.udy centers, traveling libraries, cate-chetical, homiletic,: or liturgical congresses, and ~the like. Remuneration and Sbcial Wellare of Priests (N. 16 of the de~ree, Christus Dominus, and nos. 20-1 of the de-cree, Presb~?terorum ~dinis) 8. Patriarchal synods and episcopal conferences should see to it that norms be set up, whether for each diocese or for several dioceses in common or for the entire te~i-tory, by which appropriate provisions are made for the due sustenance of clerics who are or have been engaged in the service of the People of God. The remuneration to be made to clerics should be essentially the same for all in the same circumstances, due regard being had [or the nature of a given office and for circumstances time and .place; the remu.neration should be sufficient .to enable clerics to lead a decent life and also to be of help to the poor. ¯ ,The reform of the system of benefices is entrusted to the commission.for the revision of the Code of Canon Law. In the meantime bishops, after conferring with their council of priests, should take care to provide for a just distribution of goods including also the revenues coming from benefices. The same episcopal conferences should~see to it that at least in those regions where the sustenance of the clergy depends completely or in large part on the offer-ings of th'e faithful each diocese has a special fund in which off, rings for thi~ purpose are collected. The ad-ministrator of this fund should be the bishop of th~ dio-cese ,himself who can be ass!sted, however, by delegated priests and, when it is advantageous, by laymen experi-enced in financial'mhtters.' Finally, the same episcopal conferences should see~ to it that in each country, ecclesiastical and civil laws always being observed, there should be either interdioc-esan institutions or institutions coestablished [or vari-ous dioceses" or'a consociation for an entire country by which sufficient provision' may be. made' under the vigi-lance of °the hierarchy for an adequate health insurance and benefit program and for the sustenance of-clerics who are sick, injured, or aged; It will be left to the revision 0f the Code of Canon Law to set down conditions for the establishment in each diocese or region of another ,common fund by which bishops can meet other obligations to persons serv-ing ~the Chulch and provide [or other needs of the dio- cese and by which richer dioceses can also help poorer dioceses. Care o1 Special Groups (N. 1"8 of the decree, Christus, Dominus) 9. 'In consideration ~ of today's great numbers of emi-grants and' travelers, the episcopal conferences' are asked to entrust to a specially delegated, priest or to a special commission everything pertaining t.o the study and direc-tion of the spiritual care of th~s~ groups. Nomination of,Bishops (N. 20 of the decree; Christus Dominus) . ¯ 10. Wi~h full retention of the roman pontiff's right of freely nominating and constituting bishops and without prejudice to the discipline of the Eastern Churches, the episcopal conferences in accordance wi~h the norms given or to be given by the Apostolic See should each year consult in secret and with prudence about the pro-motion of ecclesiastical persons to the office of. bishop in their territory; and they should propose the names of candidates to the Apostolic 'See. Resigr~.ation of Bishops (N. 21 of the decree, Christus Dominus) 11. For the implementation of the prescription of number 21 of the decree, Christus Dominus, all bish-ops of dioceses as well as other persons comparable to them in law are 'earnestly requested that before the com-pletion of their seventy-fifth year~ and of their own accord they tender their ~resignation of their office, to the.c6m-petent authority which will provide for the matter after considering all the circumstances of each case. A bishop whose resignation from office has' been ac-cepted can maintain, if he desires, his residence in the diocese. Moreover, the diocese itself should provide an appropriate and worthy sustenafice for a resigned bishop. It is the duty of the conferences of bishops to determine in a general way 'the conditions according to which the dio(ese should fulfill this duty. Boundaries o[ Dioceses (Nos. 22--4 of the decree, Christus Domin~us) 12.- § 1. In order that the boundaries of dioceses can be duly revised, the episcopal conferences, each for its own territory, should examine the present territorial di-visions of. the churches, setting up, if necessary, a special commission for this. For this examination it is necessary that the status of the dioceses with regard to territory, persons, and things be duly investigated, Individual bishops who are directly affected as well as the bishops ÷ ÷ ÷ Implementation vatican 1I VOLUME 25, 1966 945 ÷ ÷ ÷ Paul VI REVIEW FOR RELIGIOUS 946 of the entire ecclesiastical province or region within whose limits the revision of dioceses takes place should be consulted; as far as possible there should be used the help of genuinely expert persons whether ecclesi-astical or lay; the intrinsic reasons suggesting the chang-ing of boundaries should be considered with calmness; there should be considered for possible introduction all the changes treated in numbers 22-3 of the decree,~ Christus Dominus; in the divisi6n or dismembering of dioceses care should be taken to achieve an equitable and suitable distribution of priests and of seminarians, regard being had for the needs of the ministry of salva-tion to be exercised in each diocese and for the special circumstances and wishes of the priests and seminarians. § 2 With regard to the Eastern Churches it is desira-ble that in determining the boundaries for eparchies account should also be taken of the greater closeness of those places in which the faithful of the same rite live. Faculties of Auxiliary Bishops (Nos. 25--6 of the de-cree, Christus Dominus) 13.-§ 1. Auxiliary bishops must be established for a given diocese whenever this is demanded by the genuine needs of the apostolat~ exercised there. In the matter of the power to be given to an auxiliary bishop the chief considerations to be kept in mind are the following: the welfare of the Lord's flock that is to b.e shepherded, the status of membership in the episcopal college with which the auxiliary is honored, and his effective cooperation with the bishop of the diocese. § 2. The bishop of the diocese should make his auxil-iary either a vicar general or syncellus or an episcopal vicar, dependent, however, in every case exclusively on the authority of the bishop of the diocese. § 3. In order that the common welfare of the diocese be sufficiently provided for and that the dignity of the auxiliary bishop be safeguarded, the Council desired to make known its wish that when a see is vacant those who possess the right of doing so should entrust the di-rection of the diocese to the auxiliary or, when there are more than one, to one of th~ auxiliaries. Neverthe-less, ~ unless in a given case some other arrangement be made by competent authority, an auxiliary bishop as vicar general or as episcopal vicar does not lose the powers and faculties he possesses by law when the see is occupied. When, therefore, an auxiliar)~ is not elected to the office of vicar capitular, he retains the power con-ferred on him by law until a new bishop takes possession of the see; he should exercise this power in full concord with the vicar capitular who is the head of the admin-istration of the diocese. Episcopal Vicars (N. 27 of the decree, Christus Dominus) 14. - § 1. The new office of episcopal vicar was legally instituted by the Council in order that the bishop through the increase of these new co-workers might be able to carry out his pastoral direction as well as possible. Therefore it is left to the free decision of the bishop of a diocese to constitute one or more episcopal vicars accord-ing to the special needs of the place; moreover, his fac-ulty remains intact of naming one or more vicars general according to the norm of canon 366 of the Code of Canon Law. § 2. Episcopal vicars who according to the bishop's nomination are such in a given part of the diocese or in,~a certain type of activities or with regard to the faith-ful of a given rite or to groups of persons possess the ordinary vicarious power which common law gives to the vicar general. Therefore, within the limits of their com-petency they have the habitual faculties granted by the Apostolic See to the bishop as well as the execution of rescripts unless something else has been expressly pro-vided for or was purposely reserved to the person of the bishop. Nevertheless, the bishop of a diocese is free to reserve matters that he chooses to himself or to the vicar general; likewise, he is free to confer on the episcopal vicar the special mandate prescribed by common law for certain matters. § 3. As a co-worker of the episcopal office the episcopal vicar should refer everything done or to be done to the bishop of the diocese; moreover, he should never act in opposition to the latter's mind and will. Furthermore, he should not neglect to institute frequent conferences with the other co-workers of the bishop--~specially with the vicar general in ways to be determined by the bishop of the diocese; the purpose of such conferences is to strengthen unity of discipline among the clergy and the people and to obtain greater results in the diocese. § 4. A request denied by a vicar general or by an epis-copal vicar cannot be validly granted by another vicar of the same bishop even though he has considered the reasons for the denial of the vicar who made it. Moreover, a request denied by a vicar general or syn-cellus or by an episcopal vicar and afterward obtained from the bishop is invalid if no mention was made of the previous denial; a request, however, denied by the bishop cannot be validly obtained from a vicar general or an episcopal vicar without the consent of the bishop even if the previous denial has been mentioned. § 5. Episcopal vicars who are not auxiliary bishops are nominated for a set time to be determined in the very act of establishing them; nevertheless, they can be re- + + + Implementation Vatican I1 VOLUME 25, 1966 947 + ÷ ÷ Paul Vl REVIE~V FOR RELIGIOUS moved at the will of the bishop. When the see is vacant, they lose their office unless they are auxiliary bishops; it is, however, advisable for the vicar capitular to use them as his delegates so that the good of the diocese will not be harmed. The Council of Priests and the Pastoral Council (N. 27 of the decree, Christus Dominus, and n. 7 of the decree, Presbyterorum ordinis) 15. The following points refer to the council of priests: § 1. In each diocese according to ways and forms to be determined by the bishop there should be a council of priests; that is, a group or senate of priests representing the priests as a whole; this senate is to be such that by its advice it can effectively assist the bishop in the admin-istration of the diocese. In this council the bishop should listen to his priests, consult them, and confer with them about matters pertaining to the needs of pastoral work and to the good of the diocese. § 2. Insofar as they have a part in the care of souls and in the works of the apostolate religious will also be able to be admitted among the members of the council of priests. § 3. The council of priests has only a consultive voice. 24. When the see is vacant, the council .of priests ceases unless in special circumstances authenticated by the Holy See the vicar capitular or the apostolic admin-istrator confirms it. However, the new bishop will establish his own new council of priests. 16. The following points refer to the pastoral council so highly recommended by the decree, Christus Dominus: § 1. The work of the pastoral council is to investigate and appraise all pastoral works and to make practical conclusions concerning such works. All this is to be done in such a way that conformity with the gospel be pro-moted with regard to the life and action of the People of God. § 2. The pastoral council, which has only a consultive voice, can be constituted in various ways. Ordinarily, even though by its nature it is a permanent institution, its membership and activity can be for a definite time, performing its work on given occasions. The bishop can convoke it whenever it will seem opportune to him. § 3. In the pastoral council clerics, religious, and lay persons, specially chosen by the bishop, have a part. § 4. In order that the purpose of this council be actu-ally achieved in practice, it is desirable that its work in common be preceded by previous stndy with the help, if the matter warrants it, of institutes or offices which are at work in the area of the council's purpose. § 5. When hierarchies of diverse rites are present in the same territory, it is strongly recommended that as far as possible the pastoral council be interritual; that is, that it consist of clerics, religious, and lay persons of the diverse rites. § 6. Other dispositions are left to the free determina-tion of the bishop of the diocese, account being taken of the matters mentioned in number 17. 17.-§ 1. In matters involving the council of priests, the pastoral council, and their relations to each other or to the committees already existing by reason of present law, it is advisable that the bishops, especially when they are met in their conferences, take common counsel and publish similar norms in all the dioceses of the territory. The bishops should also take care that all diocesan councils be coordinated as closely as possible by a clear-cut determination of competency, by mutual sharing of members, by common or successive sessions, and by other such means. §2. In the meantime until they are revised, the bishop's councils that are in existence by reason of ex-isting law, that is, his cathedral chapter, his group of consultors, and others of the same type if there be such, retain their own work and their own competency. Suppression of Rights and Privileges in the Conferral of O~ces and Benefices (N. 28 of the decree, Christus Dominus) 18.-§ 1. The good of souls demands that the bishop possess due liberty to confer offices and benefices, even those without the care of souls, in a suitable and equi-table manner on the clerics who are best fitted for them. The Apostolic See will no longer reserve to itself the conferral of offices or benefices, whether with or without the care of souls, unless they be consistorial; in the law of the formulation of every benefice those clauses will be eliminated in the future which restrict the freedom of the bishop with regard to the conferral of the benefice; non-onerous privileges, hitherto granted to physical or moral persons and involving the right of election, nomi-nation, or presentation for any non-consistorial office or benefice, are abrogated; also abrogated are customs and rights of nominating, electing, and presenting priests for a parochial office or benefice; the law of competitive examinations is suppressed for offices and benefices, in-cluding those without the care of souls. With regard to what are called popular elections, it is the duty of the episcopal conferences where such elec-tions exist to propose to the Apostolic See what seems ÷ ÷ + Implementation of Vatican I1 VOLUME 25, 1966 9,i9 ÷ ÷ ÷ Paul VI REVIEW FOR RELIGIOUS 950 most opportune with a view of abrogating them as far as possible. § 2. If, however, rights and privileges in this matter were established by reason of a convention between the Apostolic See and a nation or by reason of a contract made with physical or moral persons, the matter of the cessation of such rights and privileges must be taken up with the interested parties. Deans (N. 30 of the decree, Christus Dominus) 19.-§ 1. Among the closer co-workers of the bishop of a diocese are to be included those priests who exercise a pastoral function of a supraparochial nature; among such are vicars forane who are also called archpriests or deans and among Eastern Christians protopriests. For the exercise of this position there should be appointed priests who are outstanding for their knowledge and their apostolic activity and who, when they are given due faculties by the bishop, can suitably promote and direct common pastoral action in the territory entrusted to them. Accordingly, this office is not affixed to a deter-mined parish. 2. Vicars forane, archpriests, or deans are appointed for a set time to be determined by special law; however, they can be removed at the will of the bishop. In the case of the nomination, transfer, or removal of parish priests in the territory of which the deans are in charge, it is advisable that the bishop of the diocese consult them. Removal, Transfer, and Resignation of Pastors (N. 31 of the decree, Christus Dominus) 20.-§ 1. Without ~rejudice to the present law of religious, the bishop can legitimately remove any pastor from a parish whenever in the opinion of the bishop his ministry, even without any serious fault of his own, is made harmful or at least ineffective because of any of the causes listed in law or for similar reasons; until the revision of the Code the mode of proceeding in this matter is to be that laid down for irremovable pastors (cc. 2157-=61 of the Code of Canon Law), the law of the Eastern churches retaining its force. § 2. If the good of souls or the'need or welfare of the Church. demands it, the bishop can transfer a pastor from his parish in which he is successful to another parish or to any other ecclesiastical office. If, however, the pastor refuses, the bishop, in order that the transfer be validly enacted, should follow in every detail the way of acting noted above. § 3. In order .that the prescriptions of number 31 of the decree, Christus Dominus, can be put into execu- tion, it is requested of all pastors that of their own accord before the completion of their seventy-fifth year they submit their resignation to their own bishop who, hav-ing considered all the circumstances, will decide whether to accept or defer the resignation. The bishop should provide those who resign with suitable sustenance and habitation. Establishment, Suppression, and Change of Parishes (N. 32 of the decree, Christus Dominus) 21.-§ 1. Every effort should be made that there be suitable partitioning or division of parishes in which because of the excessive number of the faithful or the excessive extent of the territory or because of any reason whatsoever apostolic activity can be exercised only with difficulty or in a less than suitable way. Likewise, parishes that are too small should be united into one as far as the matter demands and circumstances allow. § 2. Parishes should no longer be united by full right to chapters of canons. If any are so united, after consul-tation with the chapter and the council of priests they should be separated and a pastor established-~selected either from the capitulars or not--who should possess all the faculties which belong to pastors .according to the prescriptions of law. § 3. By his own authority and after consultation with the council of priests the bishop of a diocese can es-tablish, suppress, and change parishes; however, he must do this in such a way that if there are conventions be-tween the Apostolic See and the civil government or if there are rights involved belonging to physical or moral persons, the matter be suitably adjuste~d with the pre~ ceding subjects by the competent authority. Religious (Nos. 33--5 of the decree, Christus Dominus) 22. The norms set forth here apply to all religious, men and women, of whatever rite, but without prejudice to the rights of the Eastern patriarchs. 23-§ 1. All religious, including .exempt ones, working in places where a rite different from their own is the only one or is so much greater with respect to the num-be of its faithful that in common estimation it is judged. to be the only one, are dependent on the local ordinary or hierarch in those things which involve the external works of the ministry; and they are subject to him ac-cording to the norms of law. § 2. Where, however, there are many local ordinaries or hierarchs, the same religious in discharging their func-tions among the faithful of different rites are bound by the norms which are given by the common consent of these ordinaries and hierarchs. VOLUME 25, 1966 951 Paul, REVIEW FOR RELIGIOUS , 24. Although. the exemption of religious within its own legitima.te confines also applies in mission localities, still, because of the special circumstances of the sacred ministry exercised in those places and according to the' mind of the decree, .dd gentes divinitus," the special stat-utes are to be observed that have been giv.en or approved by the Apostolic See with regard to the relationships be-tween the local ordinary and the religious superior, es-pecially in the case'of; a mission entrusted to a given institute. 25.-§ 1. All religious, including exempt ones, .are bound by the laws, decrees, and ordinances enacted by the local ordinary with regard, to the various works con-cerned with the exercise of the sacred apostolate as well as with pastoral, and social action pr~scribed or recom-mended by the local ordinary. § 2. They are likewise bound ,by the laws, decrees, and ordinances ~nacted by the local ordinary or by the conference of bishops regarding among other things~ the following matters: a) the public"use of all means of social communica-tion according to the norm of numbers 20 and 21 of the decree, Inter miril~ca; ~ . , b) attendance at public spectacles; c) membership or cooperati.on with societies or asso-ciations which the 'local. ordinary or the episcopal con-ference has declared forbidden; d) dccle~iasti~al garb, thqugh there remain in force canofi 596 6f the ~Code of Canon Law and canon 139 of the Code of Canofi Law f6r. the East'.ern Church; the matter of ecdlesiastic.al g~.,rb 'is to include the following regulation: The l'6dal, ordinary or the episcopal confer-ence, in order ~6'~ ~oid'scarid~ilizin'g the faithful, can prohibit, the clergy, both secular and religious, including the exempt,,on~s., from publi,cly wearing lay garb. ¯ 26. Furthermore, the sarape ~r$1igio~us are bound by the laws and decrees' efia~teff by the local ordinary with re-gard to the public exercise 6f -~orship. They "are bound to this in their 6wn churches" ~nd in their public as well as their semipublic oratories if the faithful ordinarily attend them, without prejud.ic~, however,, to the rite iegitimately used f~r theirs.,, own c.ommunity only and account bei.ng taken of ~the o'rdo for the choral Divine Office and for the. sacred functions pertaining to the spe-cial purpose ~f"the institute. 27.-§.1. The epis.copal .conference of each nat.ion, having consulted the religious superiors involved in the matter, can determine norms with regard to the soliciting Of donations;, the~ norms must be observed by all reli-gious, not excluding those who by reason of their insti-. tute are called and are mendicants, without prejudice, however, to their right to beg. § 2. Likewise, religious should not begin the collec-tion of funds by means of a public ,subscription without the consent of the ordinaries of the places in which the funds are collected. ~ 28. The proper or special ~vorks of ~ach institute are those which with the approval of the Apostolic See have been undertaken from its foundation or on account of venerable traditions and which accordingly have been defined and regulated by the constitutions and other proper laws of the institu.t_e. These works, should be zealously fostered by' re!igious, special account being made of the spiritual necessities of the dioceses and fra-ternal concord being maintained with the diocesan clergy and with other institutes engaged in similar works. 29.-§ 1. The.proper or special works exercised in the institute's houses, even those that are rented, are de-pendent on the superiors of the institute who should direct and regulate them according to the constitu-tions. Nevertheless, works of this kind are also subject to the jurisdiction of the local ordinary according to the norm of law. § 2. However, works, ' even though proper and special to the institute, which are entrusted to it by the local ordinary are subject to the ordinary's authority and direction, there being retained, however, the right of religious superiors to watch over the life of their mem-bers as well as to watch over, together with the local ordinary, the execution of the functions entrusted to them. 30.- § 1. ~)ther matters of law being observed, a writ-ten agreement should be made between the local ordi-nary and the competent superior in the case of,the com-mitting of a work of" the apostolate to an institute by the local ordinary. This agreement among other things should clearly define details concerning the work to be done, the members to be .devoted to it, and its financial aspects. § 2. For these works genuinely fitted religious should be selected by their proper ,religious superior after mu-tual consultation with the local ordinary; and if it is a question of an ecclesiastical office to be conferred on a member, the religious should be nbminated by the local ordinary himself, with the presentatibn or at least the assent' of his proper superior and for a period of time determined by mutual consent. 31. Even when'a task is to' be entrusted to a given religious by the "local ordinary or by the episcopal con-ference, this should he"done with the consent of his superior and through a written agreement. ÷ ÷ ÷ Implementation oJ Vatican H VOLUME 25, 1966 953 Paul VI REVIEW FOR RELIGIOUS 954 32. For a serious reaSon any religious can be removed from the work entrusted to him both at the wish of the commissioning authdrity after the religious superior has been advised arid at the wish of the superior after the one commissioning ~has been advised. In this matter both have parity in law and the consent of the other is not required; neither one is bound to disclose, and much less to prove, t6 the other the reason for his decision, without prejudice, however, to non-suspensive appeal to the Apostolic See. 33.-§ 1. The local ordinary by his own authority and with the consent of the competent religious superior can entrust a parish to a religious institt~te even by erecting it in a religious church of the institute. This commis-sioning of a parish can be done permanently or' for a def-inite period of time; in either case it should be done by m~ans of a written agreement between the ordinary and the comp'etent superior of the institute; in this agreement among other matters there should be expressly and clearly set forth mat'ters pertaining to the work to be done, the persons to be assigned it, and to the finances involved. § 2. With the permission of the proper superior the local ordinary can constitute a religious as pastor of a parish not entrusted ~to the inStitute; in this case a spe-cially adapted agreement should be made with the com-petent superior of the ~nstltute. 34. - § 1. A religious house, whether formal or nonfor-mal; pertaining to an exempt institute cannot be sup-pressed without the consent of the Apostolic See and without consultation of the local ordinary. § 2. Religious superiors should not be hasty in seek-ing to suppress for whatever reason a house or a work; for they Should r~member that all religious have the duty to work hard and diligently not only for the build-ing up and increase of the entire Mystical Body of Ch'rigt but also for the welfare of the particular churches. § 3. When, however, suppression Of a house or work is asked for by superio?s, especially when the reason is lack of persons, the local ordinary should consider the peti-tion in a benignant way. 35. Even.when established by the Apostolic See, asso-ciations 'of the faithful which are under the leadership an~ direction of a religiou.s institute are under the juris-diction and vigilance of the local ordinary who has the right and duty of visiting them according to the norms of the sacred canons. If they are engaged in the external works of the apostolate or in .the promotion .of divine worship, they must observe the prescriptions made in these matters b9 the local ordinary or the episcopal conference. 36.-§ 1. The apostolic zeal of the members of the in-stitutes of perfection who do not profess a purely con-templative life should not be limited to works proper to each institute or to others that are occasionally as-sumed in such a way that local ordinaries, having con-sidered the special characteristics of each institute and with the consent of the competent religious superior, can-not call on not only priest religious but also on all men and women members to assist in the various ministries of the dioceses or regions because of the needs of souls and lack of clergy. § 2. If in the judgment of the local ordinary the help of religious is thought necessary or highly useful [or ex-ercising the multiple work of the apostolate and for fos-tering undertakings of a pastoral nature in secular par-ishes or in diocesan associations, religious superiors should as far as they can furnish the desired help when the same ordinary asks for it. 37. In all churches as well as in all public or semi-public oratories belonging to religious which as a matter of fact and habitually are open to the faithful, the local ordinary can order that episc6pal documents be publicly read and catechetical instructions be given and that spe-cial offerings be collected for specified parochial, dioc-esan, national, or universal purposes, all of which offer-ings are to be carefully sent to the episcopal curia. 38. If the faithful ord!narily attend them, the local ordinary has the right of visiting the churches and ora-tories, even semipublic ones, of religious, including the exempt ones, in order to assure the observance of the gen-eral laws and of the episcopal decrees with regard to di-. vine worship. If it happens that abuse is noted in this area and if warnings given the religious superior have been without effect, he himself can take care of the mat-ter by his own authority. 39. - § 1. In accord with the norm of number 35, 4, of the decree, Christus Dorninus, the general ordering of the. Catholic schools of religious institutes, their right of directing them being safeguarded as well as the norms given in the decree, number 35, 5, concerning the previ-ous mutual consultations between bishops and religious superiors, involves the overall distribution of all Catholic schools in the diocese, their, intercooperation, and their supervision to see to it that they are no less suitable than other schools for the achievement of their c~fltural and social purposes. § 2. With the exception of purely internal schools open exclusively to members of an institute, the schools, colleges, oratories, recreation centers, homes, orphanages of religious institutes as well as other similar institutions of theirs for works of religion or of charity, whether ÷ ÷ ÷ Implementation Vatican I1 VOLUME 25, 1966 " "" 955 spiritual or temporal, can be visited by the local ordinary either personally or through another in accord with the norm of the sacred canons." 40. The norms for the inclusion of religious in dioce-san works and ministries to be exercised under the direc-tion of the bishop should also be applied, suitable adapta-tions being made, to other works and ministries which exceed diocesan boundaries. + ÷ + Paul VI REVIEW FOR RELIGIOUS 956 Episcopal Conferences (N. 38 of the decree, Christus Dominus) 41. - § 1. The bishops of countries or territories in which an episcopal conference is not yet had should act promptly to establish one in accord with the norm of the decree, Christus Dominus; and they should frame statutes for it and send them to the Apostolic See for examination. § 2. Already established episcopal conferences must draw up their own statutes according to the prescrip-tions of the Council; or, if they already have a set of statutes, they should revise them in accord with the mind of the same Council and submit them for examination to the Apostolic See. § 3. Bishops of countries in which it is difficult to es-tablish a conference, after consultation with the Apostolic See, should join that conference which best fits the needs of the apostolate of their own nation. § 4. Episcopal conferences 6f many nations, that is, international ones, can be established only with the ap-proval of the Holy See whose right it is to establish special norms. Moreover, whenever any projects or plans of an international nature are undertaken, the Holy See should be advised about them beforehand. § 5. Relationships between episcopal conferences, es-pecially those of neighboring countries, can be main-tained in an opportune and suitable way by the secre-tariats of the conferences. The secretariats can among other matters be concerned with the following activities: a) to communicate the principal ways of proceeding especially in pastoral matters and activity; b) to send written reports giving the decisions of the conference or to send the proceedings or documents which are issued by the common agreement of the bishops; c) to point out various undertakings of the apostolate that have been proposed or recommended by the epis-copal conference and that may be useful in similar cases; d) to propose serious matters which in modern times and in particular circumstances seem to be of the greatest importance; e) to indicate dangers or errors in the country that may creep into other nations, making this indication so that suitable and opportune means can be taken to prevent, remove, or limit them; and to do other similar things. Boundaries of Ecclesiastical Provinces or Regions (Nos. 39-41 of the decree, Christus Dominus) 42. The conferences of bishops should attentively study whether the better achievement of the welfare of souls a) requires a more suitable determination of the boundaries of ecclesiastical provinces or b) indicates the establish-ment of ecclesiastical regions. If the answer to these points is affirmative, the conferences should send to the Holy See the ways by which needed revisions of the boundaries of ecclesiastical provinces and the needed establishment of regions are to be enacted in law. More-over, they should indicate to the Holy See the ways in which those dioceses in the territory should be aggregated which up to now have been immediately subject to the Holy See. Pastoral Directories (N. 44 of the decree, Christus Domi-nu$) 43. With regard to pastoral directories, patriarchal synods and episcopal conferences are asked to be prompt in studying the general and special questions to be treated in the directories and to communicate their advice and desires as soon as possible to the Apostolic See. II NORMS FOR THE DECREE ON RELIGIOUS LIFE In order that the effects of the Council may be care-fully brought to maturity, religious institutes should first of all promote a newness of spirit and then in a prudent but inventive way see to the suitable renewal of life and discipline by carefully studying the dogmatic constitu-tion, Lumen gentium (Chapters 5 and 6) as well as the decree, Perfectae caritatis, and by putting into effect the teaching and norms of the Council. The following norms, which apply and give insistence to the decree, Perfectae caritatis, hold with suitable adaptation for all religious, Latin as well as Eastern; they describe a way of proceeding and lay down certain pre-scriptions. PART I THE WAY TO PROMOTE A SUITABLE RENEWAL OF RELIGIOUS LIFE I. Those Who Should Promote a Suitable Renewal 1. The principal role in the renewal and adaptation of religious life pertains to tbe institutes themselves; they + ÷ ÷ Im~lementation o] Vatican 11 VOLUME 25, 1966 957 ÷ ÷ ÷ Paul REVIEW FOR RELIGIOUS 958 will achieve this especially through general chapters or, in the case of the Eastern Churches, through synax~es. The work of the chapters will be achieved no~t only by passing laws but even more so by promoting ~piritual and apostolic vitality. 2. The cooperation of all superiors and members is necessary, to renew religious life in themselves, to prepare the spirit of the chapters, to complete their work, and to faithfully observe the laws and norms enacted by the chapters. ~ 3. In order to promote a fitting renewal in each in-stitute, within two or at most three years there should meet a specia! general chapter, ordinary or extraordinary. If the chapter itself so decides by a secret vote, the chapter can be divided into two parts separated in time by an interval of generally not more than a,.year. 4. In: preparing for this chapter the general council should make suitable provision for extensive and free consultation of the members and it should put the re-stilts of this consultation into a usable form in order that the work of the chapter may be helped and orientated. This can be done, for example, by consulting conventual and proVincial~ chapters, by establishing comniissions, by issuing questionfiaires, and so forth. ~ 5. In the case of stauropegiac monasteries [Eastern monasteries with' a special type of exemption] it will be the duty of the patriarch to enact norms for achieving this consultation. 6. This general Tchapter has the right to change for experimental purposes .given noinns of the constitutions or, in the case of the Eastern churches, of the typica pro-vided that the purpose, nature, and characteristics of the institute are retained.,. Experimentations in things agaihst the general law, a matter t6 be done with prudence, will be gladly permitted by the Holy See as opportunity war-rants. These experimentations can be extended until the next ordinary general chapter which will itself have the power to again extend .them but not beyond the immediately following chapter. 7. The general council will enjoy the same power in the time period between these chapters according to con-ditions to be determined by them; in the case of the East-ern churches, this power will be had in independent monasteries by the hegoumenos with the lesser synaxis. 8. Definitive approbation of the constitutions is re-served to the competent authority. 9. With regard to the revision of the constitutions of nuns, each monastery after the fashion of a chapter or also the nuns individually should express their opinions which, in order that the unity of the religious family may be fostered according to its own characteristics, should be collected by the supreme authority of the order if there is one and otherwise by a delegate of the Holy See or, in the case of Eastern religious, by the patriarch or the local hierarch. Opinions and advice can also be ob-tained from consessions of federations or from other legitimately convoked meetings. 10. If in monasteries of nuns certain experimentations for a time with regard to observances should be judged opportune, they can be permitted by the general superiors or by delegates of the Holy See and, among the Eastern churches, by the patriarch or the local hierarch. Neverthe-less, account should be taken of the mentality and atti-tudes of cloistered persons who have need for stability and security. 11. It will be the duty of the authorities mentioned above to see to it that the text of the constitutions is re-vised with the advice and help of the monasteries them-selves and that they are submitted for the approval of the Holy See or the competent hierarchy. 1I. Revision of Constitutions and Typica 12. The general laws of each institute (whether called constitutions, typica, rules, or. any other name) should include the following elements: a) gospel and theological principles concerning the religious life and its union with the Church as well as pertinent and specific declarations in which "are recog-nized and preserved the spirit and characteristic aims of the founders as well as the sound traditions- all of which constitute the heritage of each institute" (n. 2, b) of the decree, Per[ectae caritatis); b) the juridical norms necessary for clearly defining the characteristics, purposes, and means of the institute; these norms should not be overmultiplied but should al-ways be expressed in an adequate way. 13, The union of both these elements--the spiritual, namely, and the juridical--is necessary in order that the principal documents of the institutes may have a stable foundation and that a genuine spirit and a vitalizing norm pervade them; hence care should be taken to avoid composing a text that is only juridical or merely exhorta-tory. 14. From the fundamental document of institutes there should be excluded those matters that are already obsolete or changeable according to the customs of a given age or reflect merely local customs. Those norms which reflect the present age, the physical and psychic, status of the, members, and ,the special char-acteristics of today should be placed in secondary docu- 4- 4- Implementation o/ Vatican I! VOLUME 25, 1966 959 Paul REVIEWFOR RELIGIOUS 96O ments which are called "directgries," custom books, or some other such title. " IlL Criteria of(SuitableRenewal 15. The norms and the spirit to which a suitable re-newal should correspond '~hould be derived not,only from the decree, Perfectae caritatis, but .also from the other documents of the Second Vatican' Council, especially from Chapters" 5 and 6 of the ,dogmatic constitution, Lumen gentium. 16. Institutes should see to it that the principles es-tablished in number 2 of the decree, Perfectae caritatis, generally inform the renewal of their Own religious life; therefore: - , § 1. The sLudy and meditation of Scripture should be deeply fostered in all the members from the novitiate on. Likewise, care should be taken that all ,the members ~hare by' fitting means in the mystery and life: of .the Church. § 2. The doctrine of religious life in all its various aspects (theological, historical, canonical, and so forth) should be investigated 'and explained. § 3. In order to secure the good of the Church, in-stitutes should strive for a full. knowledge of their origi-nM spirit so that, this spirit having been faithfully pre-served in the adaptations that are decided on, religious life may be purified 6f alien elements~and freed from ob-solete matters. , ~ ~ 17. Those things are~ to be regarded, as obsolete which do not constitute the nature and purpose of the institute and, having lost'their significance and relevance; no longer truly help religious, life, account,~however, being taken of the witness which the religious state should pro-vide according to its own function., ' , . '~ 18. The way ~of governing should be such that "~hap-ters and councils., each in their,:own ,way should ex-press the shared responsibility of all thd members for the welfare of the entire community" (n. 14 iof the decree, Per[ectae caritatis);,,this will be principally,achieved if tlie members have a truly effective part in. the selection of the'membership bf-chapters and councils. Similarly, the way of governing should be such that 'in~ accor~d.with the demands of modern times~ the exercise of authority is made more efficacious and more unencumbered. Hence superiors of ever.y level should be given adequate powers so that useless or overly freqiaent recourse to!higher au-thorities is not multiplied. 19. Moreover; a suitable renewal cannot be made once and for all but must be fostered in a continuous way by the help of the fervor of the members and by the solici-tude ~of chapters and superiors. PART II MATrER$ FOR ADAPTATION AND RENEWAL I. The Divine O~ice o]'Brothers and Sisters (N. 3 of the decree, Perfe~ctge caritatis) 20. Although religious who recite a 'duly approved Little Office are engaged in the public prayer of the Church (see the 'consfitution, 'Sacrosanctum Concilium, n. 98)., still it is highly recommended to institutes that in place of a Little Office 'they recite either in ~part or in whole the Divine Office so that they may take more in-umate part in the liturgical life of the Church. However, Eastern'members should recite the doxologies, and the divine praises in accord with their own typica and cus-toms. II. Mental Prayer (N. 6 of the decree, Perfdctae caritatis) 21.'In order that reli~gious may participate more inti-mately a.nd fruitfully in the sacred mystery of the Eucha-rist and that their life be nourished riaore abundantly, greater place should be given to mental prayer in prefer-ence to a multiplicity of vocal prayers, there being main-tained,, however, the exercises of devotion commonly re-ceived in the Chui~ch and du~ care being taken that the members are diligently instructed in the conduct of"~he spiritual life. ' III. Mortification (Nos. 5 and 12 of the decree, Per]ectae caritatis) 22. Religious more than the rest of the f~iitfiful should be devoted to works of penance and mortification. How-ever," the ,special penitential observances~ of institutes .should, as far as there is need, be r~evised so that, du9 con-sideration having been given to the traditions of the East .or the West and to modern conditions, the .members can actually put them into practice together with new forms taken from today's mode of living. IV. Poverty (N. 13 of the decree, Per]ectae caritatis) 23. Institutes, especially through their general chap-ters, should diligently and concretely promote the spirit and practice of poverty in accord with the mind of num-ber 13 of the decree, Per[ectae caritatis; in accord with their distinctive nature they should also seek and insist on new forms of poverty which will make the exercise and witness of poverty more efficacious for the present time. 24. Institutes of simple vows should themselves decide in their gdneral chapter whether there should be intro-duced into the constitutions a renunciation of patrimony + + ÷ Implementation 'Vatican II VOLUME 25, 1966 961 already acquired or to be acquired and, if it is decided to do so, whether it should be obligatory or voluntary and when it should be done, that is, whether before perpetual profession or after some years. Paul VI REVIEW FOR RELIGIOUS 96~ .V. Common Life (N. 15 of the decree, Perfectae caritatis) 25. In institutes devoted to works of the apostolate .common life, since it is of great importance if the mem-bers as a family united in Christ are to reactualize their brotherly fellowship, should be promoted by every means in a way that is fitted to the vocation of the institnte. 26, In institutes of this kind the daily order can often not be ~the same in all the houses nor at times in the same house for. all its.members. However, it should also be so arranged that the religious besides the time given to spiritual matters and to work may have some time for themselves and caw enjoy suitable recreation. 27. General chapters and synaxes should investigate ways in which those members who are called lay brothers, cooperators, or some other name can gradually obtain active voice in specific acts of the community and in elections as well.as passive voice with regard to certain positions; in this way they will become more closely .joined to the life and works of the community, and priests .will be able,to devote themselves with more freedom to the ministries. 28. In monasteries which have come to the decision of ¯ having,'Only one class of nuns, choir obligations should be specified in the constitutions, consideration being .giye.n to the diversity of persons which the distinction of works and special vocations requires. 29. Sisters devoted to the exte~'nal service of monas-teries, called oblates or some other name, should be gov-erned by special statutes in which consideration should be given to their vocation which is not purely contempla-tive and to the exigencies of the vocation of the nuns in ufiion with whom they live even though they are not nuns. The superioress of the monastery has a serious'respon-sibility to,take solicitor's care of them, to provide them .w.ith a suitable religious formation, to treat them with a g~nuine spirit of love, and to foster their bond of fellow-ship with the community of nuns. VI. The Cloister of Nuns (N. 16 of the decree, Perlectae caritatis) 30. The papal cloister of monasteries is to be consid-ered as an ascetical institution which is specially linked to their'distinctive vocation since it is a sign, defense, and special form of their withdrawal from the world. Nuns of the Eastern rites should observe their own kind of cloister in the same spirit. 31. This cloister is to be adapted in such a way that material separation from the' outside is always retained. However, each family according to its own spirit can de-termine and specify in the constitutions particular norms for this material separation. 32. Minor cloister is abrogated. Nuns, therefore, who by their institute are devoted to external works should define this cloister in their constitutions. But nuns who, t~hough contemplat.ive by reason of their institute, have nevertheless under'taken external works, should, after a sufficient amount of tJ.me granted them for deliberation, either give UP their external works and retain papal cloister or retain the works and define their own cloister in the constitutions, their status as nuns bein~ retained. ' VII. The Training of,Religious (N. 18 of the decree, Perfectae caritatis) 33. The training of members from the novitiate on should not be conducted in the. same way in all institutes, but rather consideration should be given to the distinc-tive nature of each institute. In revising and adapting training, an adequate and prudent place should be given to experience. . 34. The matters set down in the decree, Optata.m totius (on the training of priests), should be suitably, adapted in accord with the nature of each insti.tute.and faith-fully observed in the way of training religious clerics. ¯ 35. Further training to be given after the novitiate, in a way. suited to the individual institute is necessary for all members even those of the contemplativ, e life, for brothers in lay institutes, and for sisters in institutes de-voted to apostolic works. This training; already in. exist-ence in many institutes under the name of juniorate, scholasticate, or some other title, should in general ex-tend for the entire period of; temporary vows. 36. This training should be given in suitable houses; and, lest it be merely thebretical, it should be comple-mented by an apprenticelike exercise of the works and functions that are in accord with the characteristics and circumstances of each institute so that the ones being trained may be gradually introduced to the life which they will live thereafter. 37. Without prejudice to the characteristic formation in each institute, when individual institutes cannot suffi-ciently provide academic or technical training, this can be supplied by a fraternal collaboration of a number of them. This can take different forms and ways: common lectures or courses, the lending of teachers, even the con-solidation of teachers and equipment in a common Implementation Vatican II VOLUME 25, "1966 963 school to be attended by members of a number of insti-tutes. Institutes which are provided with the necessary means should willingly give help to others. 38. After adequate experimentation, it will be the duty of each institute to draw up its own adapted norms for the training of members. VIII. The Union and. Suppression of Institutes (Nos. 21-2 of the decree, Perfectae caritatis) 39. The promotion of union of any kind among in-stitutes presupposes an adequate spiritual, psychological, and juridical preparation in accord with the mind of Perfectae caritatis. To achieve this it will often be advan-tageous for institutes to be helped by an adviser approved by the competent authority. 40. In the cases and circumstances just mentioned, the good of the Church is to be looked for, due consideration, however, being given to the special nature of each in-stitute and to the freedom of individual members. 41. After all circumstances have been considered, the following when found together should retain a specie/1 place among the criteria which can contribute to form-ing the judgment to suppress an institute or a monas-tery: a small number of religious relative to the years of existence; lack of candidates over a number of years; ad-vanced age of the greater part of the members. If sup-pression is decided on, provision should be made that the suppressed institution be joined "if it be possible, to an-other, more vigorous institute or monastery which is not very different in purpose and spirit" (n. 21 of the decree, Perfectae caritatis). Each religious, however, should be previously consulted; and everything should be done in charity. Paul Vl REVIEW FOR RELIGIOUS 964 IX. Conferences and Unions of Majqr Superiors and Superioresses (N. 23 of the decree, Perfectae caritatis) 42. Care should be taken that the union of superiors general and the union of superioresses general be able to be heard and consulted by means of a commission estab-lished with the Sacred Congregation of Religious. 43. It is of the greatest importance that the national conferences or unions of major superiors and of major superioresses should confidently and respectfully cooper-ate with the episcopal conferences (see n. 35, 5 of the decree, Christus Dominus; n. 33 of the decree, Ad gentes divinitus). Hence it is hoped that matters pertaining to both sides will be treated in mixed commissions composed of bishops and major superiors or superioresses. CONCLUSION 44. These norms, which apply to religious of the en-tire Church, leave intact the general laws of the Church, whether of the Latin Church or of the Eastern Churches, as well as the specific laws of religious institutes unless these norms change them explicitly or implicitly. III NORMS FOR IMPLEMENTING THE DECREE ON MISSIONARY ACTIVITY Vatican Council II's decree, ,4d genres divinitus (on the missionary activity of the Church), should be es-teemed by the entire Church and be faithfully observed by everyone so that the entire People of God should be-come genuinely missionary and conscious of its mission-ary obligation; local ordinaries should see to it that the decree comes to the knowledge of all the faithful: there should be clergy conferences and sermons to the people to explain and emphasize the common obligation of all with regard to missionary activity. In order to make the application of the decree easier and more faithful, the following enactments are given: 1. The theology of missions should be included in the theological doctrine that is to be taught and progressively deepened; this is to be done in such a way that the mis-sionary nature of the Church is clearly visible. More-over, the ways of the Lord in His preparation for the gospel and the possibility of salvation for those not evangelized should be considered; and emphasis must be given to the necessity of evangelization and of incorpora-tion into the Church (Chapter 1 of the decree, Ad gentes divinitus). All these matters should be kept in view when studies in seminaries and universities are newly organized and duly ordered (n. 39). 2. Episcopal conferences are invited to propose to the Holy See as soon as possible general questions abont the missions which can be considered in the coming meeting of the synod of bishops (n. 29). 3. To increase the missionary spirit in the Christian people, prayers and daily sacrifices should be fostered in such a way that the annual Mission Day shonld appear as a spontaneous indication of that spirit (n. 36). Bishops and episcopal conferences should compose petitions for the missions to be inserted into the Prayer of the Faithful at Mass. 4. In each diocese a priest should be designated for the effective promotion of missionary undertakings, and he should also be a member of the pastoral council of the diocese (n. 38). ÷ ÷ ÷ Implementation o! Vatican 1I VOLUME 25, 1966 965 + ÷ ÷ Paul REVIEW FOR RELIGIOUS 966 5. To promote the missionary spirit students in semi-naries and young people of Catholic associations should be encouraged to have contacts with seminary students and similar associations in the missions so that a mutual understanding may foster in the Christian people a mis-sionary and ecclesial consciousness (n. 38). 6. Being aware of the urgency of the evangelization of the world, bishops should promote missionary voca-tions among their clerics and young people; and to in-stitutes engaged in 'missionary work they should furnish the means and opportunities by which they may make the needs of the missions known in the diocese and. may arouse vocations (n. 38). In arousing vocations for the missions care should be taken to set forth the mission of the Church to all peoples and the ways in which various types (institutes, priests, religious, and lay persons of both sexes) try_ to achieve this mission. Chiefly, however, .the special missionary vocation "for life" (nos. 23, 24) should be extolled and illustrated by examples. 7. The Pontifical Missionary Works should be pro-moted in all dioceses; and their statutes, especially those with regard.to the transmission of assistance~ should be duly obser.ved (n. 38): 8. Since.the .offerings given to the missions by the faithful of their own accord are not nearly sufficient, it is recommended that as soon as possible there .be enacted a set contribution, proportioned to the revenues of each, which both the diocese and the parishes and other group-ings of the diocese should pay each year and which should be distributed by the Holy See, all other obligations of the faithful remaining (n. 38). 9. Episcopal conferences should have an episcopal' com-mission for the missions whose, work it will be to foster among the dioceses missionary activity and consciousness and an abiding attitude of cooperation, to be .in contact with other episcopal conferences, and to, investigate ways in which as far as possible equitable arrangements of missionary help may be safeguarded (n. 38). 10. Because missionary institutes remain very neces-sary, all should acknowledge that they have had the work of evangelization entrusted to them by ecclesiastical au-thority in order to carry out the missionary dutyof the entire People of God (n. 27). 11. Bishops should also use missionary institutes in order that they might enkindle the faithful with a desire for missionary activity; bishops should also furnish them opportunities, right order being observed, of arousing and fostering in young people vocations to the missions and of asking for contributions (nos. 23, 37, 38). In order, however, that greater unity and effectiven&s be achieved, the bishops should use a national or regional missionary council which will consist of the directors of the Pontifical Works and of the missionary institutes existing in the country or region. 12. Each missionary institute should as soon as possible take care of its own adaptation and renewal especial!y with regard to its methods of evangelization and of Chris-tian initiation (nos. 13, 14) as well as to its way of living in communities (n~ 3 of the decree, Perfectae caritatis). 13. - § 1. It is necessary that for all missions there be only one competent curial, department; namely, the Sacred Congregation for the Propagation of the Faith. Since, however, certain missions for special reasons are still subject temporarily to other curial departments, there should be established in these other departments a missionary section that should have close relations with the Sacred Congregation for the Propagation of the Faith in order that in the organizing and directing of the mis-sions a completely constant and uniform norm can be had (n. 29). § 2. To the Sacred Congregation for the Propagation of the Faith are subject the Pontifical Missionary Works; namely, the Pontifical Work for the Propagation of the Faith, the Work of St. Peter for native clergy; the Union of the Clergy for the Missions, and the Work of the Holy Childhood. 14. The president of the secretariat for fostering the unity of Christians is by reason of his office a member of the Sacred Congregation for the Propagation of the Faith while the secretary of the same secretariat is included among the consultors of the Sacred Congregation for the Propagation of the Faith (n. 29). Similarly, the Sacred Congregation for the Propagation of the Faith should be represented at the secretariat for fostering the unity of Christians. 15. In the direction of the Sacred Congregation for the Propagation of the Faith twenty-four representatives take part with a deliberative vote unless in individual cases the supreme pontiff should decide otherwise; namely, twelve prelates from the missions and four, from other regions, four from superiors of institutes, four from the Pontifical Works; all of these shonld meet twice a year. Members of this board are appointed for five years with almost a fifth part being changed every year. When they have finished one term, they can be appointed for an-other five years. In accord with norms to be sent as soon as possible from the Apostolic See, episcopal conferences, institutes, and the Pontifical ~rorks should propose to the supreme pontiff the names of those from whom the supreme pontiff may select the representatives mentioned above as + .+ + Implementation oS Vatican II VOLUME 25, 1966 .967 Paul REVIEW FOR RELIGIOUS 968 well as the names of those, including persons living on the missions, from,whom consultors can be selected. 16. Representatives of religious institutes on the mis-sions and of regional works for the missions as well as of councils of laymen have a part in the meetings of this congregation with consultive vote (n. 29). 17. After consulting the episcopal conferences and mis-sionary institutes, the Sacred Congregation for the Propa-gation of ,the Faith should delineate .as soon as possible the general principles according to which agreements should be made between local ordinaries and mission in-stitutes with regard to" the regulation of their mutual, re-lationships (n. 32). In making these agreements consideration', should be given both. to the continuance of missionary work andoto the needs of the institutes (n. 32). 18. Because~ it is desirable that episcopal.conferences be joined intooorganic groups along socio-cultural lines, the Sacred Congregation for the Propagation of the Fi~ith (n. 29) should promote such coordinations of episcopal conferences. " Together with the Sacred Congregation for.the Propa-gation of the Faith, the work of these conferences~ will be the following: 1°. To seek ways, including new ones, in which by joint effort- the faithful and the missionary institutes may insert themselves into the peoples and groups among whom they live or to whom they are sent (nos. 10, 11) and :with whom they should conduct a dialogue of salvation. 2°. To establish study groups who should investigate peoples' ways of thinking about the universe, about man, and about man's interior attitude toward God and who should subsume for theological consideration'whatever is good or true. Such theological study should furnish the necessary foundation :for making adaptations, the consideration ~of which should also be a duty of the aforementioned study groups. Among other 'matters these adaptations should be concerned with. methods of ~vangelizing, liturgical forms, religious life, arid ecclesiastical legislation (n. 19). As far as methods of evangelization and of catechesis ~a~e concerned, the Sacred Congregation for the Propaga-tion of the Faith should promote close cooperation with advanced-level pastoral institutes. As far as liturgical forms are concerned, the study groups should send documents and opinions, to the Com-mittee for the Implementation of The Constitution on the Liturgy. ~As far as the religious ~state is concerned (n. 18), care should be taken that external form (exemplified by ex- ternal appearances, clothing, arts, and so forth) not be given more attention than the religious characteristics of peoples which should be assumed or assimilated to evan-gelical perfection. 3°. To promote at determined times meetings of those teaching in seminaries in order, after consultation with the study groups already mentioned, to adapt courses of study and to mutually exchange information so that better attention be directed to today's needs in the matter of priestly training (n. 16). 4°. To examine the best way in which manpower (priests, catechists, institutes, and so forth) can be dis-tributed in the territory and especially the way in which care can be taken of the scarcity of manpower in places that are highly populated. 19. In distributing resources a suitable part should be reserved each year for the formation and sustenance of the local clergy, the missionaries, the catechists, and the study groups mentioned in number 18. Bishops should send reports about these matters to the Sacred Congrega-tion for the Propagation of the Faith (nos. 17, 29). 20. A pastoral council should be duly established; its work will be, in accord with number 27 of the decree, Christus Dominus, "to investigate, appraise, and draw practical conclusions about matters pertaining to pastoral works," to do its share in preparing the diocesan synod, and to take care of the execution of the statutes of the synod (n. 30). 91. On the missions there should be established con-ferences of religious men and unions of religious women in which the major superiors of all institutes of the same nation or region should take part and by which their undertakings may be coordinated (n. 33). 22. According to possibilities and needs scientific in-stitutes should be multiplied; they should cooperate by common consent in order that the work of investigation and specialization be well organized; and duplication of works of the same nature should be avoided in the same region (n. 34). 23. In order that immigrants from mission countries be duly received and assisted by suitable pastoral care on the part of bishops of countries who have long been Christian, cooperation with missionary bishops is neces-sary (n. 38). 24. With regard to lay persons on the missions: § 1. Urgent emphasis should be put on the following: sincere intention of serving, the missions, maturity, suit-able preparation, professional specialization, and a suffi-ciently long time to be spent on the mission. ÷ 4. 4- Implementation 'Vatican 11 § 2. Consociations of lay persons for the missions should be effectively intercoordinated. § 3. The bishop of the mission locality should be so-licitous [or such lay persons. § 4. The social security of such lay persons should be safeguarded (n. 41). ,÷ ÷ Paul Vi REVIEW FOR RELIGIOUS 97~ THOMAS BARROSSE, C.S.C. Religious Community and the Primitive Chul'ch In the opening chapters of the Acts of the Apostles St. Luke describes how the Church began her life. The Spirit came. The Apostles preached. The gospel was believed. The believers were baptized, and the Church had come into existence. At the end of Chapter 2, Luke furnishes a vignette of life in the primitive Christian community. In Chapters 3 and 4 he introduces the threat of persecution and opposition. Then, once more, at the end of Chapter 4, he provides a sketch of life in the earliest Church. These pictures presented in Acts 2 and 4 are somewhat idealized. In Chapters 5 and 6, he will. quite frankly fill the shadows in: the deceit of Ananias and Sapphira and the grumbling of the Diaspora Jewish Christians against their Palestinian fellow believers. But he wishes first to present the life of the primitive community in its best light so that the memory of the earliest Apostolic Chureh can haunt his Christian readers down through thd years as a model they will want to emulate. ~ The casual, or even the careful, present-day reader of the Gospels of Mark and Luke might form for himself a rather individualistic conception of the ideal Christian: a person who believes (for "he who believes and is baptized will be saved"--Mk 16:16), who loves (for to the questioia, "What must I do to possess eternal life?" thd answer' is, "You must love the Lord your God. and your neighbor --Lk 10:25-7), who is completely detached (for "he who does not renounce all that he possesses cannot be my dis-ciple"-- Lk 14:33), who remains faithful through tribula-tion (for "he who perseveres to the end will be saved"m Mk 13:13). This conception is false, of course, and the Book of Acts, which shows how what the Lord Jesus pre-pared by His ministry and effected by His sufferings and Thomas Barrosse, C.S.C., is on the staff of the general-ate of the Congre-gation of the Holy Cross; Via Aurelia Antica, 391; Rome, Italy. VOLUME 25, 1"966 " ÷ + ÷ Tho~mas Barrosse, REVIEW FOR RELIGIOUS glory actually came to be, makes it very clear that the work of Christ was the creation of a communily of faith, of love, and of hope in the midst of tribulations. Here is the picture Luke paints in Chapter 2 (vv. 41-5): "Those who received [Peter's] word [with faith] were bap-tized"-- a community constituted by faith and baptism. "They were persevering in the teaching of the Apostles" --a community that maintained itself in existence by nourishing its faith. But also a community of love--for "they were persevering., in the common life--hoin6n[a --[which manifested itself in] the breaking of the bread [--the common, eucharistic meal--] and the [common] prayers" but which manifested itself too in their sharing of material goods since "the believers., considered all things common and were selling their property and be-longings and dividing up the proceeds among all accord-ing as anyone had need." Their love was not restricted to the group: they were an open community since "they were persevering daily in the temple., and enjoying favor with all the people." This same picture recurs in Chapter 4 (vv. 32-5): "The whole multitude of believers were one heart and one soul, and no one said any of his belongings were his own, but all things were common for them . " The shadow of the cross, which already falls across the community in Chapter 4 when Peter and John are ar-rested and threatened, gradually crystallizes into a princi-ple of life. It is finally formulated in 14:22 when Paul points out that only "through many tribulations must we come into the kingdom of God." Let us see how much the thought of this ideal Christian community depicted by Luke in Acts influenced the origins of religious life. Students of Christian monasticism (a way of life that would diversify and proliferate into the many forms of religious life which we know today) usually find its be-ginnings in fourth century Christian Egypt. Before that time there existed in the Church both celibates (especially virgins and widows) and "ascetics" (literally, "exercisers" or "practicers"). The celibates felt that it was given to them to forego married life for the sake of the kingdom of heaven (Mr 19:11 f.) or that they had the gift of re-maining unmarried to give undivided attention to the Lord (1 Cot 7:7 and 32-5). The ascetics applied certain New Testament passages--like Jesus' advice to the rich young man to sell all his belongings if he wanted to be perfect (Mr 19:21)--quite literally to themselves in their attempts to live a full Christian life. But the Christian ideal--or the ideal Christian--was the martyr. The martyr was the believer who by his total self-re-nunciation showed his perfect love--and even the celi- bates and ascetics hoped and prayed for the great favor of undergoing martyrdomA Clement of Alexandria in the third century could echo Ignatius of Antioch and Polycarp of Smyrna in the second in saying: "We call martyrdom perfection (telei6sis) not because the man has reached the end (telos) of his life, as others do, but be-cause he has displayed the perfect (tdleios) work of love." e For this reason, it was the martyr who was considered the Christian most resembling Christ and the Apostles. "The Lord," says Clement of Alexandria again, "was the first to drink the cup . In imitation of him, the Apostles as. perfect men suffered for the churches which they founded." 3 Even before, but especially after, the age of martyrs ended, the Church fathers tried to show that other ideal Christians could be found. They pointed out how espe-cially the celibates and the ascetics were, like the martyrs, "athletes" or "soldiers" of Christ who showed their per-fect faith and love by their perfect self-renunciation. If martyrdom might be called a second baptism, so might profession of the celibate or ascetical life.4 In fourth century Egypt St. Anthony turned the private initiative of scattered ascetics into an organized mass movement. Undertaking the life of an ascetic, he learned this virtuous and prayerful way of life from other Christians who lived it more or less in retirement. He came to appreciate from them how he might more literally put the various suggestions and injunctions of the New Testament into practice in his own life. Then after twenty years of solitude and struggle for mastery over himself, he became, at their request, the teacher of large numbers who were stirred by his example. His contemporary and acquaintance, St. Athanasius, in Chap-ter 1 of his Li~e o~ Anthony describes how the Lord "gave Anthony grace in speech so that., he induced many to choose the solitary life." The biographer con-tinues: "From that time there have been monasteries [that is, hermitages] even in the mountains, and the desert was made a city by monks . " ~ Anthony's dis-course on the ascetic life in Chapters 16 to ~ of this work has even been called the first rule of life for monks. x See St. Athanasius, Life of Anthony, Chapters 46 and ~t7, in Early Christian Biographies, trans. Sister Mary Emily Keenan (New York: Fathers of the Church, 1952), pp. 177-8. a Stromata 4, 4 (translated and commented by E. Malone, The Monk and the Martyr [Washingtou: Catholic University, 1950], p. 5). Religious ~ Stromata 4, 9 (translated [and here slightly adapted] in E. Ma- Community lone, The Monk and the Martyr, p. 6). * Malot~e, The Monk and the Martyr, Chapters Three to Six. ~Athanasius, Life o[ Anthony, in Keenan, Early Christian Biog-raphies, p. 149. VOLUME 25, 1966 973 ÷ ÷ Thomas Barrosse, C,.S.C. REVIEW FOR RELIGIOUS 97,1 At times these "monks" (that is, "solitaries") lived two or more together.~ But their association remained limited and voluntary. They were basically hermits (that is, "des-ert"- dwellers) or anchorites (that is, people in "retire-ment"). This sort of life in modified form has continued on in the Church to the present day--in the West among the Carthusians and the Camaldolese, for example, and in communities of semi-solitaries in the East. It won the ad-miration of the' western European writers of the patristic age, and many of them looked upon it as a higher life than the one to which we now turn. While Anthony lived in northern Egypt, another as-cetic, Pachomius, was organizing the ascetical life on another pattern to the south. After some training in the life under another, older man, he began to gather dis-ciples and train them. He organized them into a com-munity-- koin6nla--the very word that Luke uses in Acts 2:42 to describe the "common life" of the primitive Church. He composed a detailed rule for these cenobites (that is, men with a "common life"). Theodore, close disciple and successor of Pachomius, presents it as a "model for whoever desires to bring souls together ac-cording to God in order that they may become perfect." 7 We must not think of it merely as a practical measure to train fervent individuals. If we read on in Pachomius' life, we find that he worked gradually to dispose his disciples "to bind themselves to one another in perfect community after the manner of what stands written in Acts of the believers: 'They were a single heart and a single soul, and all goods belonged to them in common; there was no one who said of what belonged to him, "It is mine.' . s In addition, they referred to one another as "brothers," the term the Book of Acts and the New Testament epistles use to designate the relationship of early Christians to one another. One of his early lives even describes a visit of Pachomius' disciples to Anthony after their master's death, in which the latter declares "that he gathered souls around him in order to offer them pure to the Lord is a fact which shows that he is su-perior to us and that the way he followed is the Apostle's way, that is, the koin6nia" 9 When Pachomius~ disciples press Anthony with the question: "If the common life . is the higher way of the Apostles, then why did you not live in community.?" the anchorite answers that elbid., Chapters 11 and 91, in Keenan, Early Christian Biogra-phies, pp. 145 and 213. * L. Lefort (ed.), Les vies coptes de saint Pachdme (Louvain: Mu-s~ on, 1943), pp. 60-1. s Ibid., p. 276. 0 Ibid., pp. 3 and 65. he had no choice when he became a monk: there were no communities to join.1° This idea that the common life was, in its original inspiration, an attempt to create an ideal Christian com-munity on the pattern of the primitive Church of Acts 2 and 4 recurs frequently and emphatically in the teach-ing of Pachomius' successors. Theodore, for example, says: "It is by a favor of God. that the holy koin6nla ap-peared on earth., by which he made the Apostolic life known to men desirous of modeling themselves after the Apostles . ,, n The idea is found decades later even among the anchorites of the north. When John Cassian, who clearly regarded the eremitical life as superior to the cenobitic, visited the monks of northern Egypt, them-selves anchorites, he learned their conviction that the cenobitic way of life was the Apostles' own foundation! He cites one of the anchorites he interviewed: The system of Cenobites took its rise in the days of the preaching of the Apostles. For such was all that multitude of believers in Jerusalem which is thus described in the Acts of the Apostles--[he then cites Acts 4:32-5 and 2:45]. The whole Church, I say, was then such as now are those few who can be found with difficulty in coenobia. But when at the death of the Apostles the multitude of believers began to wax cold . those who still maintained the fervour of the apostles, mindful of that former perfection, left their cities and intercourse with those who thought that carelessness and a laxer life was per-missible to themselves and the Church of God, and began to live in rural and more seqnestered spots, and there, in private and on their own account, to practise those things wlfich they had learnt to h~ve been ordered by the apostles throughout the whole body of the Church in general . He goes on to explain how they are called "monks" (that is, "solitaries") because of their retirement and "cenobites" because of their community life. He con-cludes: That then alone was the earliest kind of monks, which is first not only in time but also in grace, and which continued un-broken for a very long period up to the time of Abbot Paul and Anthony; and even to this day we see its traces remaining in strict coenobia. The anchorites, he says, began only with Paul the Hermit and Anthony, who were the "flowers and fruit" of the common life.~2 The monastic life, especially in its Antonian form, spread over Palestine and Syria. After the mid-fourth 10 Ibid., pp. 268 and 323. n H. Bacht, "Pakh6me et ses disciples," in Thdologie de la vie mo1n.aos tCiqoune f(ePraernics:e A18u,b Ciehr,a 1p9te6r1 5), (ptr.a 6n7s.lated by E. Gibson in .4 Select Library o[ Nicene and Post-Nicene Fathers, 2od series, v. 11 [New York: Christian Literature Company, 1894; reprinted Grand Rapids: Eerdmans, 1955], pp. 480-1. . ¯ ÷ ÷ ÷ Religious Communit~ VOLUME 25, 1966 975 ÷ Thomas, BarrCo.sSs.eC, . ~EVIEW FO~ ~ELIGIOU$ 976 century it existed in Cappadocia (what is today south central Turkey) in a form that in many ways strikingly resembles the Pachomian pattern but quite ~possibly without any dependence on Egypt. It found an important organizer and legislator in St. Basil the Great. Cappadocian monasticism was exclusively cenobitic, and Basil's Longer Rules tell us why.13 These rules, more a commentary on monastic life and usages than a set of regulations, .begin (Preface) with the question "Why have we come together?" The answer is: "To live the devout life'S---or "To do what God wants." What he wants, he himself tells us(qq. 1-3): "You must love the Lord your God with your whole heart., and your neighbor." Basil goes on to explain the life of monks as an attempt to prac-tice this love. He emphasizes the need of some degree of retirement from possible distractions and the desirability of association with. like-minded companions (qq. 6-7), but he explicitly rejects a solitary life because the love Christ taught us does not permit each p.erson to look simply after his own. concerns while the solitary life, he says, does just this (q. 7). He buttresses his argument on the need for community by numerous New Testament citations on fraternal charity and union as the distinctive marks of those who are one with Christ. He climaxes his remarks by pointing out that life in community preserves what was "characteristic of the saints, of whom it is recorded in the Book of Acts: 'And all they that be-lieved were together and had all things common,' and again: 'And the multitude of believers had one heart and one soul; neither did anyone say that aught of (he things which he possessed was his own, but all things were com-mon tinto them' " (q. 7).14 So important does Basil consider this' union that he will not permit more than one community-one "fra-ternity" or "brotherhood," ag he prefers to say--in any one town (q. 35). Once more, his climactic argument against division into several communities is the 'ideal picture of the close-knit primitive Church sketched in Acts 2 and 4, to which he joins Paul's description of the Church in Ephesians 4. The Basilian community is not so close-knit as to be cl6sed in on itself. If the Egyptian hermits and communi-ties worked not only to support themselves b~t also to be able to give alms?5 the Cappadocian fraternities ran hospices for the sick and the poor, orphanages, and ~Translated in Saint Basil, Ascetical Works, trans. Sister M. Monica Wagner (New York: Fathers of the Church, 1950), pp. 223- 37. 1~ Ibid., p. 252. ~Athanasius, Life of Anthony, Chapter 43, in Keenan, Early Christian Biographies, pp. 174-5. schools, and considered work for the community or for the outsiders more important than austerities.1° They were in a sense "the nucleus and the elite of the 'parish,' and [their] liturgy seems [to have been] identical with that of the local church, but with this difference that the ordinary Christians did not participate in it except to only a quite limited extent." 17 In the Africa that lay west of Egypt the ascetical lif9 was also known. St. Augustine's name is associated with its organization not only because he was among the firs~ bishops to have his clergy live a monastic life with him but because of the letter (n, 211) in which he prescribes observances for a community of women in his diocese and which seems to be the source of the Rule of St. Augustine. In all his efforts to organize monastic li'fe, lie looked to forming an ideal Christian community after the pat7 tern of the primitive Church of Acts 2 and 4. The com-munity of lay monks that he organized shortly after his conversion had as its model, his early biographer Pos-sidius tells us, the "common life" (societas) lived "under the holy Apostles" in Acts. The monastic organi~zation of his clergy in the bishop's house at Hippo had as its purpose, Augustine himself explains, "that, as far as we can, we may imitate the saints of whom the book of the Acts of the Apostles speaks," and he quotes Acts 4.is In his letter to the community of women mentioned above, he begins: "This is what we prescribe that you observe in the monastery in which you live. In the first place, since this is the reason for your coming together, you must live in unity in the house, and you must have a single soul and a single heart turned toward God. You must not speak among yourselves of personal goods, but rather have all things in common." 10 He continues: "It is thus that you read in the Acts of the Apostles that 'all things were common unto them, and distribution was made to everyone according as he had need.' "20 These texts of Acts depicting the life of the primitive Church haunted Augustine.21 He returns to them no less than fifty-three times in his different works. An examina- 18 C. Butler, Benedictine Monachism (2nd ed.; London: Longmans, 1924), pp. 16-7; J. Gribomont, "Saint Basile," in Thdologie de la vie monastique, p. 113. x7 p. Salmon, The Breviary through the Centuries (Collegeville: Liturgical Press, 1962), pp. 130-1, footnote 4. xs For citations and references see M. Verheijen, "Saint Augustin," in Thdologie de la vie monastique, pp. 201-2~ a9 Ibid., pp. 203-4. ~See the entire letter in Saint Augustine, Letters, trans. Sister Wilfrid Parsons, v. 5 (New York: Fathers of the Church, 1956), pp.- 38-51. The passage cited occurs on pp, 41-2. ~ For most of the following statistics and details see Verheijen, "Saint Augustin," pp. 204--12. + + 4- Religious . Community VOLUME 25, 1966 tion of these passages shows that he recognized in this vignette of the early Church a picture of the community of love which Christians on earth should be, made one in Christ by the presence of the Holy Spirit, Himself infinite love--a unity which is at the same time an antici-pation and beginning of the fuller community of love which the Church will be throughout eternity. The life of communities of monks, clerical or lay, and the life of communities of virgins was simply the realization of this ideal by these people in a way not possible for the gen-erality of Christians. Whet/we examine early European monasticism, we dis-cover a heavy Egyptian influence. All over ancient Christian Europe the eremitical life was known and praised. So was the cenobitic. The great organizer of western monasticism concerned himself only with draw-ing up a rule for cenobites. He organized and modified. Up to the time of St. Benedict, Abbot Cuthbert Butler explains, monks, though looked upon as bound, whether by vows or without them, irrevocably to the practice of the monastic life, so that to abandon it was considered an apostasy, still were not tied to a particular monastery or community, but were allowed with little difficulty to pass from one house to another. St Benedict's most special and tangible contribution to the de-velopment of monasticism was the introduction of the vow of stability . [By this means] he put a stop to such liberty of passage from monastery to monastery and incorporated the monk by his profession in the community of his own monastery. St Benedict thus bound the monks of a monastery together into a permanent family, united by bonds that lasted for life.'~ ÷ ÷ 4- Thomas Barrosse, .S.C. REVIEW FOR RELIGIOUS In examining his Rule the casual reader may feel he finds relatively little beyond Chapter 63 (on the order of the community) about the relations of the monks with one another. Several points, however, deserve attention. It is quite clear that all the "brothers"--that is, all the monks--have a voice in the running of the community. The abbot must submit all important matters for the ad-vice of all the brothers, and in even minor matters he must get the advice of at least the older members of the community (Chapter 3). It is clear too that the common life means not only living in the same monastery and praying and eating together but also having all material goods in common--hence, a really extensive sharing of life. In this context the Rule cites Acts 4 three times over.23 .~o ~B Iunt lCerh,a Bpetenresd 3ic3ti n(we hMeothnearc hmisomn,k psp s. h2o7u-8ld; have anything of their own), 34 (whether all should receive necessities in equal measure), and 55 (on the brothers' clothing and footwear). The Benedictine Rule (Prologue) declares as its pur-pose to establish a "school of the Lord's service"--not, however, in the sense of a place one leaves (for example, for eremitical life) when he has learned what is taught there. It is written (as the Prologue goes on to say) for those who will "persevere in the monastery until death." The expression "school" occurs of the Church itself in Christian literature of the patristic period (for example: the school of Christ as opposed to the schools of the philosophers).~4 It is not at all unlikely that it is meant to designate the monastery simply as a community where the Christian life can be lived progressively bett6rmand, of course, the Christian life is radically altruistic. The original Benedictine community was by no means closed in completely on itself. Chapter 53 of the Rule (on the reception of guests) has made BenediCtine hospi-tality proverbial. The monks', readiness to evangelize the countryside around their monasteries (for example, at Monte Cassino) and to go on foreign missions (for ex~- ample, Augustine and his companions, who went to England at Gregory the Great's behest) as well as to open monastic schools shows that they were disposed to work for the larger Christian community both outside their monasteries and in themY~ In short, in this respect the Benedictine community resembled the Basilian--Bene-dict says (Rule, Chapter 73) he owes much to his eastern predecessor--and even surpass~ed it. We may sum up what we have seen so far. Th~ phe-nomenon we call religious life originated in fourth century Egypt where Anthony and Pachomius gave as-cetics an organized way of life to follow. It assumed two forms: the eremitic or solitary form (Anthony's) ' and the cenobitic or community form (Pachomius'). The latter developed remarkably--perhaps independently of Egypt --in Cappadocia under Basil. It also found a great fifth century African organizer in Augustine and a sixth century European organizer in Benedict. Pachomius, Basil, and Augustine found the model of what they ,d~re trying to create in the idealized sketch of the primitive community of faith and fraternal love which Luke pre-sents in Acts 2 and 4. Though the inspir~ition of this vision is not so evident in B~nedict, his Rule, by its introduction of stability, mdr~ effectively provided for ~ permanent community in which the Christian life could be lived to the full, Now let us ask briefly about the other three.elements which today, with the common life, form the canonical -°4 See La R~gle du Maitre, ed. Adalbert de Vogii~, v. 1 (Paris: Cerf, 1964), pp. 115-6. = Butler, Benedictine Mona~hism, pp. 389-90, nuances this state-ment. Religious ~ommunity VOLUME 25, 1966 ÷ Thomas Barrosse, REVIEW FOR RELIGIOUS 980 minimum for the religious state: poverty, chastity, and obedience. How were they viewed by the great organizers? It has been customary for centuries to look upon these three--religious poverty, celibacy, and obedience--as an asceticism meant to counter the obstacles to love, in which, of course, the perfection .of the Christian life consists,zn Today, when it has become the style to dis-parage asceticism, this conception has lost appeal. We must recognize quite frankly, however, that in the early centuries of organized monastic life celibacy and poverty and obedience were repeatedly presented as an asceticism --that is, as a tangible expression of that readiness to leave all for Christ which we can call detachment and which is the necessary condition for love. But--what is of more importance for us at the moment--they were also looked upon as being in themselves expressions of love and means to create the ideal Christian community. The case of poverty is clearest. It is true that we can find numerous passages in the sources we have been con-sidering in which the abandonment of material posses-sions appears as a renunciation--a giving up--of material goods. It appears as a means to cast off "anxiety for the morrow" (Mt 6:24). It is presented as getting rid of one's goods preliminary to the following of Christ (Mt 19:21). But even in the case of the anchorites--for example, Anthony himself--disposing of one's goods usually takes the form of selling them to give the proceeds to the poor in accord with Jesus' counsel to the rich young man (Mr 19:21).27 Even more, after the initial renunciation, the cenobite's possession of anything as his own is r~gularly exchtded by our sources as being opposed to a truly common life. Citations from Acts 2 and 4 freque.ntly serve to exclttde private possessions precisely as infidelity to full community of life. Many of the passages examined above will illustrate this if they are reexamined. Let us, instead, examine one other. St Augustine in his treatise on the Work of Monks indicates both renunciation and community as involved in monastic poverty.~s First, renunciation. He writes: Let us suppose a person is converted to this life from a life of luxury, and that he is afflicted with no physical infirmity.,Are we so incapable of understanding the sweetness of Christ that we do not know how great a swelling of deeply rooted pride is healed when, after the removal of the superfluities with ~See John Cassian, Conference 1, Chapter 6 (in Gibson, Nicene and Post-Nicene Fathers, 2nd series, v. I1, p. 297); Thomas Aquinas, Summa theologiae 2-2, q.186, a.7. ~rAthanasius, LiIe o] Anthony, Chapters 2 and 3, in Keenan, Early Christian Biographies, pp. 135-6. ~ Chapter 25, translated in Saint Augustine, Treatises on Various Subjects, trans. Sister Mary Sarah Muldowney (New York: Fathers of the Church, 1952), p. 377. which his spirit was fatally possessed, the humility of the worker does not refuse to perform lowly labors to obtain the few supplies which remain necessary for this natural life? Secondly, community. He continues: If, however, a person is converted to this life from poverty, let him not consider that he is doing merely what he used to do, if, turning from the love of increasing his own private fortune, however little, and no longer seeking what things are his own but rather those of Jesus' Christ, he has devoted him-self to the charity of common life, intending to live in com-panionship with those who have one heart and one soul in God, so that no one calls anything his own but all things are held in common. Celibacy, of course, was practiced by Christians from the New Testament period itself. The motive St. Paul assigns for it in 1 Cor 7:35 is contemplative: to provide "undivided attention to the Lord." The motive Jesus as-signs in Mt 19:12: "for the sake of the kingdom of heaven" (which means "for the sake of the reign of God") can be considered apostolic: that is, celibacy to devote oneself wholly to the spread of God's reign by the preach-ing of the gospel. After all, injunctions to go out to pro-claim the kingdom without delaying even to bury one's father or to take leave of one's relatives occur in the Gospel (Lk 9:57-62; see Mt 8:19-22). Among the Pachomians, Theodore says: "Let us pre-serve the gift [a reference perhaps to the 'gift' of celibacy mentioned in 1 Cor 7:7 or possibly Mt 19:11] which has come to us beyond the deserts of our efforts. Let. us preserve the law [of the koin6nla], each one of us being a subject of edification for his neighbor." And a recent commentator remarks: The edification of one's neighbor--which means, immedi-ately, of one's brothers--is an essential element of the law on which the koin6nla rests. The realization of this law can-not be attained except when the bonds of purely natural love 'according to the flesh' have been broken and all the brothers bound together in a spiritual love. From this source come repeated regulations prescribing separation from one's family and controlling relations witl~ those who are related by blood.-~ Basil too--one more text will have to suffice--sees the renunciation of one's own family--and even more of a family of orie's own--aS a means to be "brother" equally to all members of the brotherhood. He writes: ÷ Superiors should not allow those who have been perma- ÷ nently admitted to the community to be distracted in any + way--by allowing them either to leave the company of their brethren and live in private on the pretext of visiting their Religious relatives or to be burdened with the responsibility of caring Community for their relatives according to the flesh. The Scripture abso-lutely forbids the words "mine" and "thine" to be uttered ~ Bacht, "Pakh6me,'" pp. 67-8. VOLUME 25, 1966 among the. brethren, saying: "And the multitude of believers had but one heart and ~ne soul; neither did anyone say that aught of the things which he possessed was his own." The par-ents or brothers of a membe; of the community, therefore, if they live piously should be treated by all the brethren as fathers or other relatives possessed in common: "For whosoever shall do the will of my Fathe~ that is in Heaven, he is my brother and sister and mother," says the Lord. In our opinion, moveover, the care of these persons would devolve upon the superiOr of the community.so + + + Thomas Barrosse, C.S.C. REVIEWFOR RELIGIOUS We may find this position somewhat extreme by our standards. The basic understanding of celibacy is what makes the text important to us at the moment, and that basic understanding is clear: the. foregoing of family re-lationships is .the means to effect a more perfect com-munity of life with a larger number of fervent Ghristians. Obedience is more difficult. The anchorite placed him-self under a master or teacher to be trained in overcoming self-will but especially to be educated to the ascetical life. Obedience was an asceticism or a disciple-master re-lationship. The' arrangement was voluntary. The leader-ship of communities was Charismatic: Pachomius' virtue explains the following he had, and after his death his community almost disintegrated more than once until his disciples could agree that the successor was equipped to guide them as Pachomius had been. For Basil, the role of the superior (or the superiors--since there can be several in one "brotherhood"---qq. 26 f.) is to direct and guide the individual "in everything." So too in Augustine (Letter 211). The superior, in short, appears as a sort of rnagister. 'Before thee introduction of stability, the monk could move to another community if he was not satisfied with the gu, idance he was given. When the community became fixed and the superior-ship more institutional, the situation changed somewhat. It~must be admitted that superiors were elected--presum-ably for their leadership qualities. But if the choice was limited to members of the community or other considera-tions Anfluenced the voting, obedience might possibly place a monk under a poor master, and remaining in-definitely under his authority would then be nothing more than ~an indefinitely prolonged asceticism. But perhaps we have missed an important aspect of the superior's role more implied than explicitly stated in our sources--that is, the position of the superior as the center of unity for the community. From the end of the very first Christian century we have a heavy emphasis on the head of the local Christian community, the bishop, as the foctts of the Church's unity, This seems to be the so Question 32, translated by Wagner in St. Basil, Ascetical Wor. ks, p. 295. meaning of Ignatius of Antioch's axiom: "Where the bishop is, there is the church." 81 We must reflect for a moment on this third and perhaps principal dimension of authority as a necessity for any and all community and of obedience as being first and directly the insertion of oneself into a community---or gift of oneself to a communitywand only secondarily and consequently the placing of oneself under a su-perior's authority. The extent of any superior's au-thority is determined by the nature of the community in which it is exercised. If the authority of superiors is so extensive in religious life, it is precisely because the gift we make of ourselves to the community is so extensive: we undertake the sharing of practically the whole of our lives with others--prayer, work, responsibilities, material goods, and so forth. How the authority is exercised--for example, by frequent peremptory commands or by dis-cussions in which a superior usually agrees with the con-sensus reached--is quite incidental to this aspect of re-ligious obedience (though it is less so, of course, to obedience as an asceticism). It might be pointed out parenthetically, however, that the way in which the highest (episcopal) authority was actually exercised in the patristic Church and the way Basil and Benedict speak of superiors exercising their attthority suggests a procedure closer to the second than to the first of these two extremes,a2 Looking ttpon obedience as being sub-stantially the gift of oneself to a community means look-ing upon it in a very ancient and traditional way and perceiving it as an influence over the individual religious in his whole community life, even when the superior actually intervenes only rarely. We have been all too brief in our consideration of poverty, celibacy, and obedience. But perhaps we have 21 See V. Corwin, St. Ignatius and Christianity in Antioch (New Haven: Yale, 1960), pp. 80-7, 192-8, 214, and 256-7. Ignatius phrases it slightly differently in his letter to the Smyrneans 8, 2. Why else is nothing to be done "apart from" the bishop and only that Eu-charist is to be considered valid over which he presides or someone named by him (Ad Smyrn. 8, 1)? He is certainly not thinking of a "power of orders" to confect sacraments or of a "power of jurisdic-tion" if we are to judge from the main thrust of his arguments. There is no church apart from the bishop because he is its "center of unity," to use the phrase Vatican II applies to him in its Decree on the Missionary Activity o~ the Church, n. 30 (just after urging all missionary workers to have but one heart and one soul in accord with Acts 4:32). Interestingly, the Rule of Taiz~ (Taiz~: Presses de Taiz~, 1965), p. 55, opens its treatment of the prior (which is its treatment of obedience) with a brief paragraph on the need for nnity; then it explains: "The prior focuses the u6ity of the commu-nity." ~See Y. Congar, "The Hierarchy as Service," in his Power and Poverty. in the Church (London: Chapman, 1964), pp. 15-79, espe-cially from p. 40 on. + ÷ ÷ Religi~s Community 98-3 ÷ ÷ ÷ Thomas Ba~rosse, C.~.C. REVIEW FOR RELIGIOUS 984 spent enough time on them to show that all the essential elements of canonical "religious life as we know it in the Church today can be conceived of just as the cenobitic life as a whole was at its origins: as part of the attempt to create an ideal Christian community on the model of that idyllic picture of the primitive Apostolic Church which St. Luke presents in the opening chapters of Acts. That the apostolates of the active communities can be fitted into this picture too should be clear from what we have seen of the openness to the needs of the Church of their times exhibited by the Basilian, Augustinian, and Benedictine communities. To show that this concept has not been lost between the origins and our own day, let us conclude with two texts. The Pontificale Romanum, dating substantially from the Middle Ages, contains a ceremony for the profession of an abbot--to be used before he is blessed in case a novice or someone not a member of the order in question should be elected. At the end of the Ceremony, the pre-siding bishop gives a short explanation of what he has done in accepting the profession: Although all of us through th~ grace of baptism are brothers in Christ and have one Father in heaven if, to the best of our ability, we do what he commands, without any doubt we are most closely united when we join ourselves to one another in ~common] prayer and mutual service just as we read the holy tathers in the primitive Church, who had but one heart anal one soul, did. Many of them, their hearts inflamed with the love of Christ, sold their posSessions and material belongings, gathered the proceeds together, and brought them in joy (o t~e Apostles. The Apostles took these proceeds and distributed them to all in accord with the needs of each. So it is that this man [newly professed], under God's inspiration and encouraged by their example, desires to be joined to the community of the religious of [this order]. We grant him

Issue 16.5 of the Review for Religious, 1957. ; A. M. D. G. Review for Religious SEPTEMBER 15, 1957 God's Living Sermon . Bonaventure Balsam Dismissal in Lay Institutes . Jo,eph g. ~,allen Our Supernatural Organism . Daniel J. M. Callahan Book Reviews Questions and Answers Roman Documents VOLUME 16 NUMBER 5 RI::VII:::W FOR RI:LIGIOU.S VOLUME 16 SEPTEMBER, 1957 NUMBER, 5 CONTENTS GOD'S LIVING SERMON AND MYSTERY-- Bonaventure Balsam, O.P . 257 DISMISSAL OF RELIGIOUS IN LAY INSTITUTES-- Joseph F. Gallen, S.J . 265 SOME BOOKS RECEIVED . 292 OUR SUPERNATURAL ORGANISMu Daniel J. M. Callahan, S.J . 293 OUR CONTRIBUTORS . i99 SURVEY OF ROMAN DOCUMENTS--R. F. Smith, S.J . 300 QUESTIONS AND ANSWERS: 29. Professed of Temporary Vows and Return to Motherhouse for Perpetual Profession . " . '.309 30. Adaptation and Renovation and New Laws on Poverty . 310 31. Last Gospel According to the Simplified Rubrics .312 32. Masses. Permitted on the Saturday of Our Lady . 312 33. Personal Gifts and Poverty . 312 BOOK REVIEWS AND ANNOUNCEMENTS: Editor: Bernard A. Hausmann, S.J. West Baden College West Baden Springs, Indiana . 313 REVIEW FOR RELIGIOUS, September, 1957. Vol. 16, No. 5. Published bi-monthly by The Queen's World, 3115 South Grand Blvd., St. Louis 18, Mo. Edited by the Jesuit Fathers of St. Mary's College, St. Marys, Kansas, with ecclesiastical approval. Second class mail privilege authorized at St. Louis, Mo. Editorial Board: Augustine G. Ellard, S.J.; Gerald Kelly, S.J., Henry Willmering, S.J. Literary Editor: Robert F. Weiss, S.J. Copyright, 1957, by The Queen's Work. Subscription price in U.S.A. and Canada: 3 dollars a year; 50 cents a copy. Printed in U.S.A. Please send all renewals and new subscriptions to: Review for Religious, 3115 South Grand Boulevard. St. Louis 18, Missouri. God's Living Sermon and Myst:ery Bonavent:ure Balsam, O.P. WE CANNOT LOVE, reverence, and respect what we do not know: A religious priest, brother, or sister will never love and appreciate his life and vocation as much as it is lovable unless he first sees and tastes the indescribable nobility of that vocation. We begin to evaluate a thing rightly only when we begin to see it, to understand it, rightly. Misguided love follows on misguided and false knowledge, detestation often follows on the footsteps of ignorance. To a very great extent, the intensity' and scope of our love will depend on the genuineness and grasp of our knowledge. All religious preach God. They do so, not so much by word of mouth as by their whole life. Their preaching--and this is the judgment of the great minds of the Church- since it is by action, can make a far deeper and more lasting im-pression on the world than any or all the sermons preached in Notre Dame Cathedral. For religious are their own sermon and their own cathedral. In preparing and preaching .their sermon to the world, they must study, not so much the spoken word, as the far more powerful and vocal deed. If .we could summarize in a few words the influence which it is the role of a religious to have on the world about him, it is this: it is his vocation in life to teach the whole world this v~ery important lesson, "We have here no lasting city, but we look for 6ne which is to come." By their life, religious must preach that lesson to the world. It is the holy and privileged task of every religious to make the world unworldly, to teach the world to be divine, and to lift up the mind and heart of the world to God in one great offertory. The vocation of a religious is brought home to him every day in the Preface of 257 BONAVENTURE BALSAM. Review for Religious the Mass; he is to lift up the heart of the world to God in love, "Sursum Corda.'" And where a religious does not find love, he must see to.it that God puts love there. As St. John of the Cross says: "~ 'here there is no love, you must put love." To preach that sermon with its double element of detachment from the world and clinging to God is the vocation, par rxcellence, of every religious brother and sister. In a special way, and by special right, religious can apply to themselves the words of the same St. John: "The life of every religious sho~,ld be a complete doctrinal sermon." The life of every religious is one continuous paradox, a divine anomaly. Religious must love the whole world and everyone in it; yet they must ceaselessly try to keep it dis-satisfied with itself, discontented. Their life is one of opposi. tion to the spirit of the world and its maxims, one of constant disagreement and protest. That is a most unenviable task; and, like all opposition and protest, it brings with it much enmity and misunderstanding. That is why the-world often and in many ways misunderstands religious and scorns them. That is why, too, religious sometimes misunderstand them-selves and their role in the salvation of the world. In walk-ing down the street, every step a religious takes is a sort of step of protest, of admonition. He protests to the world and warns it that the glitter and tinsel meeting the eyes on all sides are all too ephemeral and passing and petty and that the only One worth living for and loving with every fibre of one's being is God. The way that they teach this to the world which they live in, but away from, is a most efficacious one. Religious preach to the world by the daily living of their vows which make their life unearthly because heavenly. By their vow of poverty religious lecture on the unending wonders of divine Providence. They lecture on that subject though they may never actually utter a word about it; they do not have to, for they live their subject. By the mere fact that they have freely and gladly relinquished all claim and aspira- 258 September, 1957 GOD'S LIVING SERMON tion to this world's goods, religious proclaim to the world that they trust in God's divine providence with an unshakeable confidence and that "possessing nothing, they have all things." For they have learned to "cast your care upon the Lord, who cares for you." Religious daily experience the truth of St. Paul's words: "As needy though enriching many; as having nothing and possessing all things." By that childlike confi-dence in divine Providence, a confidence solidified andmade a very part of their life and reridered inamissible, as it were, by their vow of poverty, religious take at face value the loving promise of our Lord that, if God is ever careful to feed the birds of the air and clothe the grass of the fields, will He not take infinitely greater care of a religious who is of much more value than they and the rest of the material universe combined? Moreover, by their vow of poverty religious te.ach a materialistic world an important lesson in divine economics, for they teach the world a proper sense of values, a divinely wise and exact evaluation of all creation. Religious appraise things for what they are--and are not--and proper ap-praisal of a thing is indispensable for its true appreciation and enjoyment. One can never love a thing rightly until one knows its true value; j~ust as one can never know its worth unless one knows the value God places on it. All of which means that we can never love a creature rightly except in and through God Who makes it worth whatever it is. In teaching mankind all this by ~he daily living of their vow of poverty, religious are teaching a most wise lesson. In so doing, they themselves become more wise and share their wisdom with others. For it belongs to the wise man to order and evaluate things rightly. By their vow of chastity, religious teach the world another saving lesson; they teach a selfish and unsacrificing world the value of sacrifice. Religious teach the world the fruitfulness of unfruitfulness. They teach the world that in order to win more of the children of God they have given them up. Relig- 259 BONAVENT~JRE BALSAM Review for Religious ious teach a grasping world that, in order to gain what is really worthwhile, one must lose what is really not worthwhile. They teach the world that oi~ten the only way to conquer is to surrender and that everything that one gives up for God he gains back again in God, and "pressed down, in good measure, and flowing over." And God besides. Religious give up a lesser privilege t~or a .greater one; they t~orego the privilege of bringing children into the world because to that privilege they pret~er the greater privilegi~ of bringing God into the world. So, in actuality, the chaste brotherhood or sisterhood of a religious is far more fruitful and noble than wedded t:ather-hood, or motherhood. There is something more that religious can do t~or the world and for God's children which often goes unappreciated even by themselves. Religious should realize the element of personal reparation and vicarious atonement inherent in their vow of chastity./ Vices are not only expelled, but are most fittingly atoned for, by. their opposite virtues. Religious are God's "chosen pedple." They stay the avenging hand of God by the purity of their lives. God, in looking upon the un-earthly purity of His religious, is moved to forgive the morass of impurity in which a great part of mankind is floundering and to give it grace to repent and change its evil ways. Here, again, the life of religious is a living protest to a "wicked and adulterous generation." The protest they lodge against the world is the silent protest ot~ their unassuming though uncon-cealable modesty and purity which, "like a city seated on a mountain top, cannot be hid." By their entire and absolute chastity, religious work to make this carnal world into a holy and pure generation. They must offer up their chastify, which makes them akin to the angels, as a protest to the world and and as a propitiatory sacrifice for its unspeakable impurities. Only the pure o~ heart will ever see God,. and they alone will be able to show God to others. God makes use o~ the conse-crated purity ot~ a religious to sterilize the world ot~ its in~ection 260 September, 1957 GOD'S LIVING. SERMON of impurity. Thus the~ freely chosen childlessness of religious is, .indeed, most fertile of good--their holy barrenness begets countless children of God. By their vow of obedience, religious proclaim to the world that the root of all sin lies in inordinate self-love and inordinate self-will. And they teach the world the remedy fo~ this ill. By their obedience, religious tell the world that the only way to escape out of the maddening labyrinth "of self and selfish-ness is to take one's will in both hands and exchange it for the #111 of God by riveting it to His most Sacred' Heart. The o~nly way to be truly free is.to serve m to serve God without stint. In this exchange of wills one's own narrowness and smallness are exchanged for the infinite generosity of God. The stagnate pool of selfishness ,is displaced by7 the restless sea of love which is God's holy will. And since the will of God is the cause of all good; since, too, religious have exchanged their will for His by vow, then they too will bring into the world and into the lives of men unlimited good. Religiods, by the life they lead, will diffuse through the universe some of the infinite goodness of God. In this vowed exchange of wills with God, religious be-come more and more sinless. For the more God's will dis- 'places theirs and becomes the motive force of their life and actions, the more religious approa.ch the state of impeccability --the impeccability of God's holy will. Hence, the more and longer God's. will works in them, the less will they fall into daily sins and faults, and the more they will do, and diffuse, good about them. The world seeing this transformation in religious, their own fellowmen, will first wonder at them, then admire them, and finally imitate them. And when the world imitates them, religious thus renew the face of the earth. They and the life they live. Besides being a living sermon on G~d, every religious is a living mystery also. Religious must have all the elements 261 BONAVENTURE BALSAM Review for Religious about them of a true mystery of faith. They must be thor-oughly supernatural. They must think, will, and act always on a supernatural plane. They must survey the whole of their own life and every event that befalls them from that super-natural ~vantage point, from the loft~; peaks of faith. Their viewpoint, their perspective of everything will always and every-where be determined by faith. Nothing will be purposeless; everything will be judged according to a divine pattern. All their assignments, and the minutest details and circumstances surrounding those assignments, must be looked upon and judged with the eyes of faith. The hardships and crosses of a par- ' ticular assignment, the trials and difficulties attached to an act of obedience, the misunderstandings and false accusations that may dog their steps, all these must be seen in their supernatural light. They must be seen as~having a definite .place in God's plan for their sanctification and salvation. Never will religious live on the merely natural level mthe level of those who have no faith. Rather, they must, under all circumstances, "live in such a way that their life would not make sense if God did not exist." God and their great faith in God must determine every decision religious make, must be the heart in every one of their motives for acting. By profession, and even more by religious consecration, religious belong to God and are familiar with God's ways. But religious are a living mystery for more reasons than that. As in the case of every' mystery, their life is one of im-penetrable paradox. Religious are in the very midst of the wo~ld, though they can never claim any of it as their own. By profession, they are consecrated down to their fingertips. Though they are vowed to seek after that peace which only God can give, still they are ever stirring up discontent and dissatisfaction. They are ever fomenting a rebellion against the ways of the world. A religious is an aposde of elevation; his whole life tends to. raise the general worth and standards of. mankind by the 262 September, 1957 GOD'S LIVING SERMON unearthliness and loftiness of his own life. He is the divine yeast in the rather inert and formless mass'of humanity without God. He is what the priest has been called, "the minister of restlessness." In looking upon his life, the world is wounded with a sort of tormenting longing for the divine. A religious may be rightly called "an apostle of the abso-lute." He is ever on a relentless search, a quest, not for that which is merely good, but for that which is God, for the Per-fect. His very religious consecration makes him ever a pilgrim, ever a foreigner to this wor/d, and en route to see the face of God. Whatever he finds, good, whether in himself or in others, he must ever try to make better. He is gripped by a continu-ous and divine unrest, which, oddly enough, is the great source of the profound peace which surrounds his life. That unrest takes the form of a hunger to be more united to God, though he knows full well that divine union must entail the painful surrendering of deep-seated attachments. It entails turning a deaf ear to the unending call of the flesh to pla~ riot in the warm fields of its pleasures; it entails purging out of one's spiritual organism the multiplicity of sins which plague it and keep it undeveloped, ~tunted, and impede its more complete union with God. All this means pain, struggle, denial, sacri-fice, and death. But the religious is equally aware that in the midst of all this struggle to embrace his God and never to let Him go there is a joy that makes all this tremendous effort and strife insignificant, short-lived, accountable as nothing at all. He knows that the more he peels away the outer bark of bitter self, the more he sees and tastes of the fruit of God with-in. He knows that the sufferinss of these times are like seasoning, sharp and bitter, but necessary to taste one's God, indeed to consume Him in love. Like ev.ery mystery, the religious .must remain beyond. the ken and grasp of the generality of mankind. He will be misunderstood, his actions misconstrued. So lofty and extra-ordinary is his life that those who see only with a fleshly eye 263 BONAVENTURE BALSAM will say that it is impossible or a huge deception. He will be considered a cowardly fugitive from the world, from reality; 'whereas, in truth, he pursues thd world in its flight from God, takes it in his arms as a father does a recalcitrant child, and offers it up to God in love. Instead of being a dreamer, as he is accused of being, he is the world's greatest realist, for he knows and appreciates God, the cause of all reality, and claims Him as his very own possession and gift to the world. Since he is a sort of special creation of God, the religious must remain unknown; he must n~ver become profane. When his life becomes common, banal, vulgar, a byword among the people, he is no longer a living and sacred mystery; he is now common knowledge. He has then lost that necessary quality of' super-naturalness. He must ever remain like a beautiful tree with its roots hidden in the earth and its head and heart in the heavens. Every religious is a living mystery. Like every divine mystery, he must be accessible to all those who ai, e seeking God. He and his life must ever be a source of awe for the world. Being a pilgrim and an apostle of the absolute, of perfection, he must keep the world dissatisfied, discontented with its smug and mediocre ways. He must be .the tangible and living expres-sion of the life of God and the degree in which it can be shared by grace. His life must be one of elevation, of an offertory. Sworn to pursue perfection, he must make himself and the world one grand host of love offered up to God in adoration, thanksgiving, petition, and atonement. From ttie rising of the sun even to the going down thereof, the religious must be a liv!ng mystery and sermon of God. 264 Dismissal ot: Religious in Lay Insfit:u es Lloseph g. Gallen, S.,J. 1. Definition. Dismissal is the compulsory departure from a religious institute during the time of the vows of the religious. Any religious, whether of solemn or simple vows, perpetual or temporary, may be dismissed. Dismissal is effected by the de-cree of the competent superior and by law, ipso facto, or automatically because of the commission of any of the crimes specified in canon 646. The present article is confined to the dismissal of religious in lay institutes. However, the norms are the same in other institutes for the dismissal of a professed of temporary vows and also for men of perpetual vows in a clerical non-exempt institute. The canonical prescriptions for the dis-missal of a clerical or lay religious man of perpetual vows in a clerical and exempt institute are likewise the same as in a lay institute of men except that in the former the crimes, admoni-tions, and incorrigibility must be proved in a judicial process. The provisional return to secular life is essentially the same in a clerical exempt institute (cc. 653; 668). The laws of the code and of the particular constitutions must be accurately' and sincerely observed in a dismissal. They were enacted to protect the rights of both the institute and the individual religious. It is very likely that an unusual number of highly unsatisfactory religious justifies a complaint against facility of admission and retention during the probationary periods rather than against the difficulty of dismissal. It is evident, also that the age of the religious is to be considered before deciding on the formalities of a dismissal, even though this is not mentioned in the code. Older religious should be dismissed only for most serious reasons. Their adjustment to secular life, especially in the case of a religious woman, is obvi-ousl'y more difficult. A religious whose conduct merits serious 265 JOSEPH F. GALLEN Review for Religious thoughts of dismissal should practically always be first encour-aged to ask for an indult of secularization. Those who are found certainly unsuitable at any time during temporary pro-fession are to be counseled to ask foi: an indult of secularization rather than to wait until the voluntary departure or exclusion at the expiration of temporary vows. I. Competent Authority for Dismissal by Decree and for Final Adjudication of Provisional Sending Back to Secular Life . 2. In pontifical congregations. (a) For professed men and women of temporary vows (c. 647, § 1). The competent authority is the superior general with the deliberative and secret vote of his council. In the few constitutions where his part in any dismissal is mentioned, it is prescribed that the pro-vincial should consult his council before proposing a dismissal to the superior general. The provincial will usually, in fact, initiate a dismissal by proposing it to the superior general, Since the matter is one of greater importance, in prudence he should at lea~t ordinarily consult his council before doing so. (b) For professed of perpetual vows. 1° In congregations of men (c. 650, § 2, 2°). The superior general with the consent of his council is competent to decree the dismissal, but his decree has no effect until it is confirmed by the Sacred Congregation of Religious. 2° In congregations of women (c. 652, § 3). The Sac/ed Congregation of Religious alone is competent to decree the dismissal. 32 For professed of temporary or perpetual vows in diocesan congregations of men or women (cc. 647, § 1; 650, § 2, 1°; 652, § 1). The competent authority in all cases of men or women is the ordinary of the diocese where the house to which the religious is attached is located. The ordinary of the diocese of the generalate is competent only for religious attached to houses' in his diocese. In virtue of canon 647, § 1, the local ordinary may certainly initiate the dismissal of a professed of temporary vows. He probably possesses the same .right with regard to professed men or women of perpetual vows.' If the 266 September, 1957 DISMISSAL IN LAY INSTITUTES ordinary initiates the dismissal, he is obliged to inform the superior general before dismissing the religious. He is also obliged to give consideration to the reasons the superior gen-eral proposes against the dismissal and is forbidden to dismiss a religious, if this superior ha~ just reasons against it. If he does so, the superior general has the right of recurring to the Sacred Congregation of Religious. 4. Societies living in common without~ public vows (c. 681). The norms of dismissal for pontifical and diocesan religious congregations ~pply also to these pontifical and diocesan socie-ties, i. e., the norms for the professed of temporary vows apply to members whose bond is temporary, those for religious of perpetual vows to members whose bond in such a society is per-petual. 5. In monasteries of nuns. (a) For professed of temporary vows .(c. 647, § 1). If the monastery is not subject to regu-lars, the competent authority is the local ordinary of the mon-astery. If the monastery is subject to regulars: two opinions are probable, i. e., the competent authority is either only the regular superior or, the more probable opinion, the regular superior and the local ordinary acting conjointly. (b) For professed of perpetual vows (c. 652, § 2). The competent authority is the Sacred Congregation of Religious, but all the documents and acks of the case are to be transmitted to the congregation by the local ordinary of the monastery with his own vote and that of .the regular superior, if the mon-astery is subject to regulars. 6. Obligation of competent authorities. The competent au-thorities, as well as the superior and his council who propose a dismissal to such authority, have a grave obligation in con-science to observe the norms for dismissal imposed by canon law (cf. c. 647, § 2). ~ Tabera, Corntnent,~rium Pro Reli]io$i$, 13-1932-124-25; 14-1933-35; Schaet:er, De Religiosis, n. 1602; Quinn, Relation of t/~e Local Ordinary to Religious o/ Diocesan/l$/~ro¢,al, 103-105. 267 JOSEPH F. GALLEN Review for Religious . II. Dismissal by Decree of a Professed of Temporary Vows (cc. 647-48) 7. Sufficient" reasons for dismissal. (a) ' General principles (c. 647, § 2, 1°.3°). The authority dismissing a religious of tem-porary vows must have. moral certainty, i. e., a judg,ment that excludes a founded doubt, of the existence and sufficiency of the reasons. The reasons must be external to the extent that they are known by others. They mu~t also be ~sekious'or grave, which does not imply serious moral culp~ibilit~ or any culpa-bility at all. The general principies on the sufficiency 0f the reasons are that it is to the good of the institute not to retain the subject; the institute will suffer a notable harm or serious incon;cenience in retaining him; there is no hope that ~he reli-gious will be able to conform his life in a creditable or praise-worthy manner to the demands of .the constitutions; "lie lacks the general aptitude for the religious life or the special aptitude requisite for the spiritual life or works of. the particular insti-tute; and any reason is sufficient that is of the same or greater import than that stated by way of example in canon 647, § 2, 2°, i. e., a defect of religious spirit that 'is a cause of scandal to others. It is probable, as under exclusion from a further profession,~ that after more than six prescribed years in tem-porary vows a religious may be dismissed or~ly for reasons that are sufficient to dismiss a professed of perpetual vows. (b) Particular sufficient reasons (c. 647, § 2, 2°). A sufficient reason on the part of the institute is the lack of aptitude stated in the preceding paragraph. Sufficient-reasons on the part of the religious himself can be reduced to intelledtual defects, which is included under aptitude above, to health, which will be explained below, and to moral defects. Moral defects constitute" tl~e principal motive for dismissal. The code mentions only one sufficient cause of dismissal by way of ex-ample, and this is a habitual moral defect, i. e., a defect of 2Cf./IEwsw FOg RELXG~OL~S, July, 1957, 216-18. 268 September, 1957 DISMISSAL IN LAY ]INSTITUTES religious spirit that is a cause of scandal to others. This defect can be ascertained from the conduct and motives of the religious and from the effect of his conduct on others. Such a religious seems to lack all supernatural motives, and' acts almost constantly from those that are purely natural. He is de~oid of love, attachment, and devotion to the religious life and its duties. His transgressions arise from habitual negligence, sloth, weariness, perversity, and ill will, not from accidental weakness and frailty. He ,manifests little care or effort for per-sonal sanctification. In his conduct he "habitually violates the constitutions, rules, customs, and usages of the.institute, even if not in relatively serious matters. He obeys superiors with diffi-culty in matters that are not strictly commanded. He habitually omits, performs carelessly, or places little value on religious exer-cises. In its effect on others, the conduct described above is already scandalous in a person consecrated to God. Such conduct and the fact that .the motives and state of his will externally manifest themselves decrease in others respect and 'devotion to the religious life and its duties and make observance of religious disci-pline by others more difficult. Often there, is added the direct insti-gation of others to violations of religious duties and discipline. Among the equivalent habitual moral defects are the follow-ing. 1° Obedience. Habitual, unwilling, and grudging obedience; .habitual murmuring against and criticism of superiors; habitual negligence in fulfilling duties assigned by superiors. 2° Poverty. Repeated violations of the vow and of common life, even if not in serious matters. 3° Anger. One who is habitually quarrelsome or has an" ungovernable temper that~ breaks out in frequent and serious fitsof anger and causes frequent disturb-ance of the peace of the community, loss of peace of soul, insults, and injuries to companions, .and dissensions in the community. 4° Charity. One who is addicted to faults of the tongue that annoy, disturb, or provoke others to quarrels, Or that consist of frequent calumnies, detractions, imprudenc~e in speech or violations of secrets. 5° Disturber of the peace. A 269 JOSEPH F. GALLEN Review for Religious habitual disturber of the peace of the community who creates or fosters dissatisfaction, dissensions, factions, or provokes to quarrels. 8. Necessity of repeated admonition and salutary penance with-out effect (c. 647, § 2, 2°). Any habitual moral defect is a sufficient reason for dismissal only when a repeated admonition together with a salutary penance has produced no effect. The code demands only that the subject should have been admon-ished at least twice, orally or in writing, secretly or in a manner /hat can be proved, by a local or higher superior, to reform his conduct. Canon law does not require here that the admoni-tion be given in virtue of a mandate from a higher superior or that a threat of dismissal be. added to the admonition. The salutary penance to be added to each admonition i~ one suitable for effecting the reform of the religious and the reparation of the scandal" already given. It will consist of the penances in use in the particular institute, e. g., recitation of determined prayers, an act of humility, or a public acknowledgment or reprehension of defects. A sufficient period of time is to be allowed to pass "after the second admonition to permit the religious to reform his conduct. After this period, if he has ¯ nbt reformed his conduct to such an extent that it can no longer be considered a sufficient cause for dismissal, he may be dismissed. Both for the reform of the religious and proof in the eCent of dismissal and recourse, the more secure and prudent ¯ dgctrine is to be followed in practice, i. e., a threat of dismissal is to be added to each admonition and the admonition and penance are to be given in such a way that there will be proof that both were given and received. This can be accomplished b'y¯giving the admonition and penance before two witnesses or in writing. A copy of such a document is to be retained. by the institute. 9. A single act as a sufficient reason. A religious of temporary vows may be dismissed because of a very serious single act, 270 September, 1957 DISMISSAL IN LAY INSTITUTES e. g., a grave external s_in against chastity; formal contempt of the authority of superiors; violation of a formal precept .of obedience; an act that creates a danger of notable harm or infamy to the institute; serious scandal given once or twice in the community, or what is more serious, to seculars, when there are indications that the same thing will happen again.-~ A pro-fessed of temporary vows who becomes a fugitive from religion or does the same thing as an apostate from religion, even though he cannot technically be called an apostate because he is not in perpetual vows, may be dismissed because of either of these acts. :~ 10. Insul/icient reasons (c. 647, ~ 2, 2°). The statement of the religious that he never possessed or has lost a religious vocation or the mere agreement of the institute and the religious that he be dismissed are insufficient reasons. In either case, the religious, giving all the reasons that actually exist, may ask for an indult of secularization or may wait and depart at the expiration of temporary vows. Ill health is a sufficient reason for dismissal only if it was certainly fraudule.ntly concealed or dissimulated before the first profession of temporary' vows. Everything said under exclusion from a further profession because of ill health, lack of ability arising from ill health, ailments such as hysteria and neurasthenia, and insanity apply here also.~ 11. Procedure (c. 647, § 2, 3°). No special process is pre-scribed for attaining certainty of the existence and sufficiency of the reasons for dismissal nor for decreeing the dismissal. If it is d~cided to proceed to dismissal, the .necessary preliminary data should be written out first, i. e., the religious and family name of the subject, age, date of entrance into the postulancy and noviceship, date or dates of temporary profession, and the houses and employments to which the religious had been assigned. To this should be added a brief and accurate descrip-tion of the previous conduct of the religious. The formalities 3 Cf. REVIEW FOR RELIGIOUS, May, 1957, 162-63. -1 Cf. REVIEW FOR RELIGIOUS, July, 1957, 219-20. 271 JOSEPH F. GALLEN Review for Religious of dismissal are practically always preceded by a protracted period o'f most unsatisfactory conduct. The decision on dis-missal is then to be studied and obviously with the greatest care. The matters to be decided are whether certain proof is had of the existence and sufficiency of the reasons, of the admonitions given privately and of those given in writing or before witnesses with a threat of dismissal, and of the lack of effect, of these admonitions. Proof of the existence of the reasons will ordinarily be from signed statements of local superiors and councilors, principals of schools, companions in religion, etc. Canon 647, ~ 2, 3°, prescribes that all the reasons for dismissal, not the proofs nor the names of the witnesses, be manifested to the religious orally or in writing before dismissal. The proposal of the reasons in writing is preferable for proof. The religious must be given full liberty and a su~cient amount of. time to reply to the charges. He is .to be counseled to reply in writing. If his replies are given orally, they are to be taken down immediate!y in writing and he is to be requested to sign them. If he refuses, this is to be noted in the document on which his replies are given. His replies are to be submitted fully to the authority competent for dismissal. Everything given above in this number should have been followed also by the superior general and his council in a diocesan congregation and the superioress and her council in a monastery of nuns before tl~e written petition for dismissal is forwarded to the competent authority. The vote of the council should be given in writing to this authority. In a monastery of nuns, this vote must be deliberative.~ In a diocesan .congregation, the superior general will present the petition for a dismissal to the local ordinary; but the constitutions will frequently require the con-sultive or deliberative vote of his council for such a petition. The local ordinary and the regular superior must have certainty ~Cf. Tabera, Commentarium Pro Religiosis, 12-1931-372-73; Larraona, ibid., 2-1921-364-65; Schaefer, 010. cir., n. 1584. 272 September', 1957 DISMISSAL IN LAY INSTITUTES of the existence and sufficiency of the reasons alleged in the representations of the superior. They accordingly have the right and duty of investigating the existence of the reasons, although this is usually proved in the proposal of the superior, and of weighing the seriousness of these reasons. 12. Dismissal. If the decision is for dismissal, a decree" of dismissal should be drawn up containing the date, name of the religious, the reasons for dismissai, and the statement that the religious is therewith informed of his right of suspensive recourse against the decree to the Sacred Congregation of Religious. The decree should either be read to the religious or he should be given a copy of it. Either the original-or a copy of the decree and of all the proofs and documents in the case is to be retained in the files of the institute. It would be well to give the religi-ous a written statement to the effect that he was l~gitimately dismissed from the institute and freed of all his vows and obligations. In the presence of two religious as witnesses, the dismissed religious is to be asked to sign the following or a similar docu-ment after it has beenread to him. "I realize that I am hereby informed that'I have the 'right of recurring to the Sacred Congregation of Religious against this decree of dismissal and that, if I make this recourse within ten days from this date, such a recourse will suspend the effect of this decree until offi-cial notification is received that the decree has been confirmed by the same Sacred Congregation." The two religious witnesses are also to sign as such. If the dismissed religious will riot sign, this refusal is to be noted on the document; and the two religious witnesses ard also to attest on the document to this refusal. This document also is to be retained by the institute. If the religious has already left the institute illicitly, th'e notification of the decree and of the right of suspensive recourse is to be sent to him by certified mail, which provides for a receipt, to the sender and a record of delivery at the offi~ce of the address. 13. Suspensive recourse (c. 647, § 2, 4°). The one who 273 JOSEPH F. GALLEN Review for Religious communicates the decree of dismissal is counseled in a reply of the Sacred Congregation of Religious to inform the religious of his right of recourse.° This should always be done; and several authors advise that this information be included, as above, in the decree of dismissal. The religious has the right of making a suspensive recourse to the Sacred Congregation of Religious against the decree of dismissal within ten days from the date on which he was informed of the decree. The first day is not counted. If the religious was informed of the decree on June 1, the time begins to run on June 2 and expires ~it midnight of June 11-12. The time does not run for any period during which the subject is ignorant of his right or unable to act, e. g., because of illness. The recourse is to be made by letter, either immediately by the subject or mediately through the superior who communicated the decree to him. The subject is to give his reasons againsf the dismissal. Proof that he had made the recourse is had by the authentic document of his own letter or the testimony of two trustworthy witnesses. The recourse within ten, days suspends the effect of the decree, which is completely ineffective until the authority that issued the decree is notified of its confirmation by the Sacred Congre-gation of Religious. While the recourse is pending, the subject is not dismissed and remains a religious with the same obligations as any other professed of temporary vows. He has the right and obligation of dwelling, under obedience to superiors, in the religious house assigned by them. If the religious does not wish to make recourse but to leave the institute immediately after the. decree is communicated to him, he may do so. Superiors may oblige him to leave immediately only if he has declared in writing that he will not m~ike recourse.7 Otherwise the religious is to remain until the ten days have elapsed without recourse having been 0 Bouscaren, Canon Law Digest, 1,329. ¢ Cf. c. 1880, 9°; Coronata, Manuale Practicum luris Discipli~iaris et Criminalis Regularium, n. 248. 274 September, 1957~ DISMISSAL IN LAY INSTITUTES made. A subject may als6 make recourse after the lapse of the ten-day period, but such recourse does not suspend the effect of the dismissal, 14. Effects of dismissal (c. 648). Canon 648 frees a professed of temporary vows, as soon as the decree of dismissal is effective, from all the vo~,s of his religious profession. There is no need of a dispensation from the vows. The ~ther effects are the same as explained under secularization in the REVIEW FOR RELIGIOUS, September, 1956~ 233-36. III. Dismissal. By Decree of a Professed of~ Perpetual Vows (cc. 649,52; 669, .~ li 672, ~ 1) 15. Sufficient reasons. (a) In institutes of men (cc. 649; 656, I°). Three grave and external crimes of the same or different species in the proper sense of canon 2195, § 1, two admonitions, and incorrigibility a~e necessary. A violation of any positive law accompanied l~y special gravity or scandal is also a crime (c. 2222, § 1). The following are examples of sufficient ¯ reasons:' serious sins against common life, external si~s against chastity, disobedience to formal precepts, formal contempt of authority, rebellion against superiors, seriously impeding the government of superiors, creating or fomenting factions in the community, drunkenness, striking companions in religion, seri-ous diffamation of others or 0f the institute, apostasy or flight from religion, as also violations of the vows or of the ~onstitutions that constitute a specially grave offense or give rise to~ grave scandal in or outside the institute. These acts must be seriously sinful objectively and subjectively. Crimes of different species should be such as to reveal, when viewed collectively, a will obstinate in evil (c. 657).s (b) In institutes of women (c. 651, § 1). The same reasons are required for the dismissal of any religious woman of per-petual vows, whether solemn or simple. The reasons must be s Cf. Creusen, Religious Men and Women in the Code, n. 353; Bastien, Directoire Canonique, n. 634, 1, 1°; Tabera, op. cit., 14-1933-267; Beste, Introductio in Codicem, 443,448. 275 JOSEPH F. GALLEN Review for Religious external, culpable, serious, and joined with incorrigibility. The reasons have to be external to the extent that they are known by others. The code requires culpable but does not certainly demand seriously culpable reasons. Inculpable reasons, e. g., lack of aptitude and physical and intellectual defects do not suffice for the dismissal of a perpetually professed religious. The reasons must be serious or grave. Finally, the reasons must be joined with incorrigibility, i. e., attempts at correction were made and their lack of success proves that there is no hope of amendment. ~The following are general examples of sufficient reasons: violations of the vows, constitutions, and religious dis-cipline that are considered more serious, even though in them-selves they are not mortal sins, or that cause serious scandal in or outside the community; and conduct that causes a notable spiritual or temporal harm to the community. The following are examples of particular sufficient reasons: repeated violations of~the vow of poverty, even after admonitions, reprehensions, penances, and even though the matter in itself does not consti-tute a serious sin; repeated and more serious acts of disobedi-ence; exciting others to rebellion and insubordination; arousing others against superiors by word or conduct; impeding the authority of superiors; disturbing the peace of the community by constant murmuring and complaints; causing dissensions and factions in the community; and the diffamation of the institute or its members among seculars. The reasons given above for men also evidently suffice for the. dismissal of women, since less serious reasons are required for the dismissal of women. Incorrigibility supposes repeated or habitufil actions. There-fore, one violation does not suffice for the dismissal of a per-petually professed religious woman. As in the case of religious men of perpetual vows, there must be at least three violations or one continued violation which, after a double admonition, becomes vi'rtually three violations. These three violations may all be of the same species, e. g., all against poverty; they may be of different species, e. g., one against poverty, the second 276 September, 1957 DISMISSAL IN LAY INSTITUTES against obedience, and the third contrary to charity. The one continued violation is verified in such things as apostasy from religion, being a fugitive from religion, and a refusal to obey. The apostate who has been admonished twice to return to religion and refuses commits virtually three violations, the original act of apostasy and the two refusals to return (c. 657). 16. Attempts at correction and 'incorrigibility (cc. 649; 656- 62; 651, § i). Everything below on the admonitions and incor-rigibility is of obligation 'from canon law in lay institutes of men. The code does not determine just what' 'the attempts at correction are to consist of in the case 'of religious women but leaves these and the judgment of the incorrigibility to the supeiioress. However, the doctrine that is more probable :in itself and to be followed in practice is that the canons on religious men should be extended to women, i. e., there should be two admonitions coupled with suitable corrections and penances. When these produce no effect, the religious wom£n may be judged in-corrigible. 17. Admonitions (cc. 658-62). (a) Prerequisite certitude of first violation (c. 658). Before the first admonition may be given, there must be certitude, not mere suspicion, probability, or conjecture, of the commission of the first violation. If cer-titude is not had, a further investigation of the conduct of the religious may be. made. If the investigation does not give certitude, an admonition may not be given. (b) Matter of the admonitions (c. 661). The' essentialnotes of an admonition are three: the superior reprehends the religiou~ for the violation already committed; warns him to avoid slich conduct in the future; and adds a threat of dismissal if the religious should persist in such conduct. The thi:eat of dismissal is always to be added to the admonition in the case of a per-petually professed religious man or woman (c. 661,. § 3). 9 Statuta a Sororibus Externis 8er~anda, n. 119; Coronata, lnstltutiones luris Canonici, I, n. 651; Palombo, De Dimissione Religiosorum, n. 179; Tabera, o~. cit., 13-1932-123; Bastien o/,. tit., rt. 639, 3. 277 JOSEPH ~. GALLEN Review for Religious The superior is also to add to the admonitions: 1° an apt exhortation, i. e., to give motives to the religious for the reform of his conduct; 2° an apt correction, i. e., to show the religious the disorder of his past conduct, its effect on himself and .others, on the community and the institute; 3° preventive measures against a future violation. Almost necessarily these will imply putting the religious under the vigilance of a superior. Other such measures that the particular case demands are also to be employed, e. g., changing the employment or house of the religious and, in general, removing and lessening the occasion of a future violation. 4° apt penances. These are to be added to each admonition. Their aptitude is to be judged from their suitability for effecting the amendment of the religious and the reparation of the scandal already given. (c) Number and form of the admonitions (c. 660). There must be two admonitions, one for each of the first two viola-tions. In a continued violation, at least three full days must elapse between the first and second admonition. The admoni-tions are to be given in such a way that there will be proof that ' they were given and received. They are accordingly to be given before two witnesses or in writing.When given before witnesses, it is better to have the admonition also written out, to retain a copy, and have the two witnesses sign this copy to the effect that they witnessed the giving of the admonition. If given in ¯ writing, the religious is always to be made to sign a document to the effect that he received the admonition, a copy of the admonition is always to be retained, and two witnesses are to attest that the copy agrees with the original. If the religious is'outside the institute, e. g., as an apostate or fugitive, the admonition is to be sent to him in writing by certified mail (cf. n. 12). (d) Competent superior for admonitions (c. 659). In institutes of men, the admonitions should be given by the immediate higher superior personally or through another authorized for the purpose. An authorization given for the first admonition 278 September, 1957 DISMISSAL IN LA~ INSTITUTES suffices also for the second. From analogy, the same principles are to be followed in an institute of women. (e) Interval and violation after the second admonition (c. 662). After the second admonition, there must be a third vio-lation or a refusal to obey the second admonition in the case of a continued violation. An interval of at least six full days is to elap, se between the second admonition and any further action in a continued violation.'° After the third violation or the lapse of the six days without sincere repentance, the religious is canonically incorrigible and may be dismissed. If he sincerely repents within the six days, ¯ he is not incorrigible and may not be dismissed. If such repen-tance is verified only after the third violation or after the six days, action on the dismissal may be continued, since the religious is canonically incorrigible; but it would be better to discontinue such action provisionally, because the religious is not in fact incorrigible,n If the religious later commits another violation, the formalities of dismissal may be continued unless the reforma-tion of thereligious was sincere and complete. Such a reforma-tion excludes the computation or inclusion of past violations and admonitions and requires that the formalities of dismissal be begun anew. A sincere and complete reformation demands that the religious, e. g., have avoided the occasions of violations, have been willing to repair scandal by public penance, and have been more than ordinarily faithful to religious observance. The common doctrine is that such an amendment of conduct should have continued for three years, but a lesser space of time, e. g., a year, will su~ce in the case of extraordinary repentance.12 l°Cf. Tabera, 0p. cit., 14-1933-273; Toso, Commentaria Minora, II, II, 268; Chelodi-Ciprot~i, lus Canonicura de Personis, n. 291; De Carlo, Jus Religiosorum, n. 587. 11Cf. Goyeneche, De Religiosis, 217; De Carlo, oiO. cir., n. 587; Schaefer, oil: clt., n. 1629; Palombo, 0/~. cir., n. 113; Coronata, 0/L cir., 867; Beste, 0/~. cir., 450; Jone, Commentarium in Codicem Iuris Canonici, I, 586. ~2Cf. Goyeneche, op. cir., 217; De Carlo, oiO. cir., n. 587; Schaefer, o/,. cir., n. 1629; Palombo, op. tit., n. 114; Beste, oiO. cit., 450; Jone, o~O. tit., 586; Coropata, op. cit., 864. 279 JOSEPH F. GALLEN Review for Religious 18. Procedure (cc. 650-52). (a). Intervention of the superior general and his council. In pontifical or diocegan lay institutes of men, canon 650, §§ 1-2, not only require that- the dismissal of a professe~ of perpe~tual vows be submitted to th~ superior gen-eral but also demand a deliberative vote of his council for such a dismissal. Canon law "does not clearly demand the interven-tion of the mother general nor of her council in the dismissal of .a professed of perpetual vows. However, from analogy with the law on the dismissal of religious men of perpetual vows and the constant practice of the Sacred Congregation of Religi-ous in the approval of constitutions, the dismissal of a professed woman of perpetual vows in both pontifical'and diocesan congre-gations is to be referred to the mother general and h'er council and the council is to have a deliberative vote.la For the same reasons, the deliberative vote of the council is required in a monastery of nuns. The remarks on the provincial and his council in n. 2 (a)apply here also. A proviricial should prac-tically never initiate the formalities of dismissal except after having consulted the superior general. The superior general and his council should have the pre-liminary data on the' religious drawn up, as stated in n. 11. To'this document are to be added a description of the three violations, proof of their existence, and proof that the admoni-tions Were properly given and received. As explained in n. 11, the reasons for the dismissal are tg, be fully manifested to the religious; and his replies in writing are to be submitted to the authority competent for dismissal. The matters .to be decided are whether certain proof is had of the three violations, of the giving and reception of the admonitions, and of the incorrigi-bility of the religious. (b) If the decision is for dismissal. 1° In a pontifical congre-gation. The mother general is to transmit all the acts and a:~Cf. Larraona, Commentarium Pro Religlosis, 2-1921-364-66; Ta~era, op. cir., 14-1933-53-54; Schaefer, op. cit., n. 1608; Jone, op. cit., 578; Muzzarelli, Tractatus Canonicus de Congregationibus Iuris Dioecesani, 175; Goyeneche, op. cit., 219; Bastien, op. cir., n. 640. 280 September, 1957 DISMISSAL IN LAY INSTITUTES documents of the case along with the vote of her council to the Sacred Congregation of Religious (cf. n. 2). In a congregation of brothers, the same things are to be sent to .the Sacred Con-gregation. However, the brother general,, with the deliberative vote of his council, decrees the dismissal; but this has no effect until it is confirmed by the Sacred Congregation (cf. n. 2). A superior who transmits a case to the authority competent for dismissal may include further information from himself or the members of the council in, addition to the latter's vote. 2° In a diocesan congregation, of brothers or sisters. The same things are to be forwarded to the local ordinary (cf. n. 3). The matters to be decided by the ordinar~ are the same as those stated above. He may summon the religious, defer the dis-missal and prescribe further attempts at correction, deny the dismissal, or issue the decree of dismissal. 3° In a monastery of nuns. The superioress is to transmit the same things to the local ordinary and the regular superior (cf. n. 5). 19. Dismissal. The religious is dismissed only at the moment that he or she receives legitimate notification of the decree of dismissal or of the confirmation of the Sacred Congregation of Religious in the case of religious men.~ Before that time he may neither leave the institute nor may the institute eject him. He is then to leave the institute, unless he is a member of a diocesan congregation, as will be immediately explained. 20. Recourse. (a) In any pontifical lay institute of men or women. The religious may recur io the Holy See against the decree of dismissal, but this recourse does not suspend the effect of the dismissal. The code gives no such right, and the Holy See has both examined ihe reasons of the religious against the dismissal and has itself effected or confirmed the dismissal. (b) In any diocesan congregation of men or women. The code says nothing on the right of the religious to recur to the Holy See against a dismissal effected by the local ordinary. a4 Palombo, op. cit., nn. 144, 187; O'Leary, Rdi.oious Dismissed after Perpetual Profession, 47-50. 281 JOSEPH F. GALLEN Review for Religious However, it is admitted that the religious has the right of recur-ring. to the Sacred Congregation of Religious against the decree; and, if made within ten days from the date on which the religi-ous was informed of the decree, this recourse suspends the effect of the dismissal. This right to a suspensive recourse follows a fortiori from the fact that such a right is granted to a religious of temporary vows dismissed by the local ordinary (c. 647, ~ i, 4°). Therefore, everything said in n. 13 under ¯ the dismissal of a professed of temporary vows applies here also. 21'. Effects of dismissal (cc. 669, § 1; 672, § 1). (a) If dis-missal frees from the vows. The code itself (c. 669, § 1 ) does not free a dismissed religious of perpetual vows from the vows of religious profession by the very fact of the dismissal. Such a liberation may be effected by a provision of the particular constitutions, or the Holy See may append a dispensation to the dismissal, or the dismissed religious may petition the Sacred Congregation of Religious in the case of pontifical institutes or the local ordinary in that of diocesan institutes for a dispen-sation. 1~ The religious is to be most earnestly encouraged to make such a petition, and the superiors are willingly to aid him. Constitutions of lay congregations submitted to Rome in the earlier years after the Code of Canon Law became effective, May 19, 1918, uniformly do not provide that legitimate dismis-sal of a perpetually professed religious frees from the vows; tho~e submitted in more recent years frequently contain this provision. The latter practice should be followed in any revis-ion of pontifical or diocesan constitutions. Ill such a provision is contained in the constitutions, the dismissal frees from all the vows of religious profession as soon as the decree is effective. There is no need of a dispensation from the vows. The other effects are the same as explained under secularization in the REVIEW FOR RELIGIOUS, September, 1956, 233-36. (b) If the dismissal does not free from the vows (c. 672, § 1). Canon 672, § 1, prescribes that a religious of perpetual is Cf. Muzzarelli, o~. cir., 306. 282 September, 1957 DISMISSAL IN LAY INSTITUTES vows who has been dismissed without being freed of his vows is obliged to reform his.life so that he will be worthy .of being received back into the institute. If the dismissed religious has manifested a complete reform during a period of three years, he is obliged to return to the institute and the la'tter~ is obliged to take him back. Howe.ver, it is the far more probable interpre-tation that this canon applies only to a religious in sacred orders (priest, deacon, subdeacon).'6 If the dismissed lay religious will not voluntarily petition a dispensation from the vows, the practical remedy is to submit the case immediately to the Sacred Congregation of Religious. A professed of~ perpetual vows is also to be given an official statement to the effect that he had been l~gitimately .dismissed, and mention should b~ made as to whether he had been freed of the vows by the dismissal or a concomitant or subsequent dispensation. IV. Dismissal By Law (c. 646) 22. Definition. This dismissal is effected automatically by canon 646 itself by the very fact and at the instant that any of the three crimes specified in the canon is committed. Therefore, the law itself, not the decree or declaration of a superior, effects the dismissal. In its nature, the dismissal is a punishment in-flicted for the crime and also a means given to religious, insti-tutes to free themselves immediately of members who have perpetrated most serious crimes against the religious life. 23. Subject. The subject of the il~so facto or dismissal by law of canon 646 is any professed religious, man or woman, of solemn or any type of simple vows, whether perpetual or tem-porary, and the members who have been aggregated perpetually or temporarily in societies living in common without public vows (c. 681). A postulant or novice is not the subject, but the commission of any of these three crimes is certainly more 'than a sufficient reason for his dismissal by the decision of the competent superior. ~6 Cf. Fanfani, De lure Religiosorum, 703-705. 283 JOSEPH F. GALLEN Review for Religious 24. "Religious who have publicly apostatized from the Catholic faith" (c. 646, § 1, 1°). The crime is simply public apostasy from the Catholic faith. (a) Simply. The canon does not demand that the religi-ous have joined a non-Christian sect, e. g., Judaism, Buddhism, Mohammedanism. The crime can be" verified either in or out of such a sect. "(b) Public (c. 2197, 1°). In the case of a religious, a crime is public when it is actually known or is in serious and immediate danger of being known by at least a notable part of the mem-bers of the religious house to which the delinquent is attached.1~ It is not necessary that such knowledge or danger extend.to the province, institute, or to externs. External apostasy that has not attained this publicity does not effect dismissal by law. (c) Apostasy from the Catholic faith (c. 1325, ~ 2). Apos-tasy is the act of a baptized person who formally" denies or positively doubts about the entire Christian-faith. The unbap-tized are infidels, not apostates, heretics, or schismatics. Formally means that there must be a subjective mortal sin in the act. A doubt is the suspension of the acceptance of the intellect. A positive doubt is had when the intellect judges that there are sufficient reasons for affirming and denying the proposition, that the reasons on neither side are convincing, and therefore the intellect suspends assent to the proposition. In a negative doubt, the intellect suspends assent because it does not p~rceive reasons either for affirming or 'denying the proposition. This is to be classed rather as ignorance. As in heresy, /~ positive doubt constitutes an injury to the faith and is sufficient four apostasy.18 The one who so doubts has had the truth suffi-ciently proposed to him, but he positively judges that the truth is not sufficiently proposed and that contrary reasons make it uncertain. ~ Cf. Michiels, De Delictis et Pornis, 117-18. ~8 Ciprotti, De Consummatione Delictorum, 15; Coronata, o,O. cir., IV, n. 1856. 284 Septe,~be~', 1957 DISMISSAL IN LAY INSTITUTES Apostasy is a denial or positive doubt concerning the entire Christian faith, e. g., the existence of God, the fact or possibility of the Christian revelation, the fact or possibility of the supernatural order. Apostasy is therefore distinguished from heresy or schism. A heretic is a baptized person who formally denies or positively doubts about one or some dogmas of faith. A schismatic is a baptized person who formally refuses to submit to the spiritual authority of the Roman Pontiff or to communicate with the other members of the Church (c. 1325, ~ 2). Canon 646 mentions only apostasy and thus inflicts dis-missal by law only on apostates, not on heretics or schismatics. (d) Excommunication (c. 2314). An apostate incurs by the very fact of the apostasy an excommunication reserved in a special manner to the Holy See. An excommunication demands merely that the act be external and not that it be public. 25. "A religious man who h~as run away with a woman or a religious woman who has run away with a man" (c. 646, ~ I, 2°). The crime will be explained with a religious man as the subject. Four notes are required to constitute this crime. The last three are only probably required in theory but are certainly necessary in fact to effect the dismissaI (cc. 15, 19). (a) The religious man must be united physically or morally in flight from one place to another with a woman. It is not required that the r.eligious be an apostate or fugitive from religion in the canonical sense of canon 644J" Flight in canon 646 has the common and ordinary sense of running away with a woman. The crime, is completed as soon as this notion is verified, without any consideration whatever of the length of absence from the religious house. The intention of returning or not returning, of contracting or not contracting marriage has nothing to do with the crime. Both must flee, since the canon demands that the religious man have run away with a woman. This is verified physically if both start out from the religious house; it is verified morally. 19 Cf. REVIEW FOR RELIGIOUS, May, 1957, 155-64. 285 JOSEPH F. GALLEN Review for "Religious if the religious alone flees in virtue of a previous agreement to meet the woman. The moral union is caused l~y the previous agreement; if such an agreement does not exist, there is no flight. In a doubt, this agreement is'to be presumed if.there was an illicit attachmehr or familiarity beforehand and union shortly after the departure of the religious; otherwise the agree-ment must be proved. The dismissal is effected at the begin-ning. of the flight. The flight described above is always neces, sary. Without such flight, neither concubinage nor the illicit leaving of the. house to sin with a woman, even though done frequently and furtively, constitutes the crime. When tlqe flight of this canon is difficult to prove, as is often true, an investiga-tion is to be made as to the existence of a marriage ceremony. It is rare in such cases that the woman does not insist on some form of marriage ceremony. (b) Probably the motive of the ,flight must be the satisfaction of lust. The iaecessity of such a motive is implicit in the text of the law and is part of the common notion of running away with a woman. Ordinarily this motive is to be presumed as soon as the other notes are verified.2° (c) Probably the woman must have attained puberty and not be a relative by blood or marriage in the direct line (mother, grandmother, etc.) or in the first degree .o~ the collateral line (sister) of the religious man. Puberty in a girl is attained can-onically on the day after the twelfth birthday, in a boy on the day after the fourteenth birthday (c. 88, § 2). The correspond-ing relatives will apply in the case of a religious woman, i. e., father, grandfather, brother. The necessity of this note is founded on the extrinsic authority of several authors. It has little foundation in the text of the law. The sense of the law is rather that the lustful motive is presumed not to exist with such persons but, if proved, the crime exists. Otherwise, the state of the woman is indifl:erent. It is of no import that she z°Cf. Tabera, Ol~. cir., 11-1930-416; Goyeneche, oil. cir., 209; Vermeersch, Periodica, 19-1930.122". 286 September, 1957 DISMISSAL IN LAY INSTITUTES is married, unmarried, capable or incapable of contracting marriage validly;. (d) Probably proof must exist of the preceding, requisites. The probability of this doctrine arises from the fact that the other two crimes of canon 646, public apostasy and marriage, are of their nature capable of proof and from the extrinsic authority of some authors. If the religious has verified the other notes but the crime is so secret that this fourth note is not verified, he is not dismissed by law."~l Any proof that gives moral certi-tude suffices, e. g., the testimony of reliable witnesses. (e) Excommunication (c. 2385). Obviously the flight described above will usually also imply apostasy from religion if the religi-ous has perpetual vows and thus the incurring i/)so fdcto of an excommunication reserved to the ordinary.-~" 26. "A religious who attempts or contracts marriage, even the so-called civil marriage" (c. 646, § 1, 3°). The crime is the contracting (validly) or the attempting (invalidly) of marriage by any type of Catholic, non-Catholic, or civil ceremony pro-vided both parties gave a naturally valid consent. The form of celebration of a civil marriage must be valid according to the civil law of the place of celebration. A solemn vow of chastity renders marriage invalid; a simple vow forbids but does not invalidate marriage. The crime presupposes a marriage consent valid" from the natural law and is not verified if the consent is vitiated in either party by an essential defect, e. g., ignorance, simulation, physical violence, grave fear. However, it is to be presumed that true consent was given; and this pre-sumption is sufficient to declare the religious~dismissed. In itself, the invalidity of the marriage does not exclude the crime, i. e., the crime is still verified if the marriage is invalid because it was attempted outside the Church or because of a diriment impedi-ment. ~lGoyeneche, Quaestiones Canonicae, II, 153; Schaefer, op. cir., n. 1578; Bas-tien, op. cir., 446, note 2; Jone, o~0. tit., 572; Jombart, RevUe des Communautets Religieuses, 6-1930-148. 22 Cf. REVIEW FOR RELIGIOUS, May, 1957, 158. 287 JOSEPH ~. GALLEN Review for Religious Excommunications (cc. 2388; 2319, § 1, I°~; 2385). By presum-ing to attempt marriage, both a solemnly professed religious and the other party incur an excommunication reserved simply to the Holy See (c. 2388, §.1); if the vows of the religious are simple but perpetual, the presuming to contract or attempt marriage is punished in both parties by an excommunication reserved to the ordinary (c. 2388, § 2). If the marriage is attempted before a non-Catholic minister, the punishment of a Catholic is an excommunication reserved to the ordinary (c. 2319, § 1, 1°). A marriage ceremony implies an intention never to return to the institute and thus results in an excommunication for apostasy from religion reserved to the ordinary in the case of a religious of perpetual vows (c. 2385). A civil ceremony is not punished by the code, but in some dioceses of the United States it is punished by an excommunication reserved to the o~dinary and in some others it constitutes a reserved sin. 27. Effects (c. 646, ~ 1). Upon the commission of any of the three crimes, the religious is immediately an.d i~pso facto dis-missed, by canon 646. This dismissal by law is a legitimate dis-missal and produces all the effects of the ordinary dismissal by decree. Therefore, in the case of a professed of temporary vows, the effects are ~he same as those described in n. 14; if the religious is. of p.erpetual vows, the effects are those of the'ordinary dismissal exp!ain~d in n. 21. 28. Declaration of fact (c. 646, ~ 2). This canon commands the higher superior with the consultive vote of his council to make a declaration of fact concerning the crime. Some con-stitutions restrict this right to the superior general, and some also demand a deliberative vote of the council. In monasteries of nuns, the declaration is to be made by the superioress of the monastery with the consultive or deliberative vote of the council or chapter as commanded by the constitutions. The declaration of fact is merely a description of the pertinent points of the case, the headings of the proof, e. g., a copy of the marriage record, statement of witnesses, etc., and the conclu- 288 September, 1957 DISMISSAL IN LAY INSTITUTES sion that the religious ~was dismissed in virtue of canon 646. The local superior is ordinarily in the best position to secure these proofs, e. g., the statements of witnesses. Frequently a trustworthy man such as a lawyer or priest should be deputed to secure some of the proofs in the case of an institute of women, e. g., the copy of the marriage record. The declara-tion and proofs are to be retained in the secret files of the house of the higher superior who made the declaration. The pur-pose of the declaration is to possess proof of the automatic dismissal and to prevent future doubts and difficulties, particu-larly for the eventuality of a recourse by the subject to the local ordinary or the Holy See. V. Provisional Sending Back to Secular Life (c. 653) 29. Subject. The subject of thi~ provisional return is any pro-fessed religious, man or woman, and any aggregated member of a society living in common (c. 681). Canon 653 speaks explicitly only of the perpetually professed; but afortiori, from afialogy of law, the common opinion of authors, and the practice of the Holy See in approving constitutions, the same canon applies to the professed of only temporary vows and to the aggregated members whose bond with the society is only tem-porary. 30. Reasons required. The reason must be either of the fol-lowing: (a) Grave external scandal. This is a culpable defamatory act, committed within or outside the religious house, which is well known outside the house or known only to a few externs, who, however, will not keep the matter a secret, e. g., a sin against good morals. (b) Very serious imminent injury to the community. This is an extraordinary injury or harm certainly and proximately threatening at least reductively, not merely one or some individ-uals but the religious house, province, or institute. The religious must be the cause of this harm but it is not certain that he 289 JOSEPH F. GALLEN Review for" Religious must be a culpable cause. Examples of this reason are the proximate judicial accusation of a defamatory crime in either the moral or political order; sexual actions with students in an institute devoted to education when it is foreseen that these wil][ become public and bring infamy on the house, province, or institute; a serious threat to set the house on fire or against the life of a superior or another member of the institute; and a serious loss of temporal property of the house, province or institute. (c) Three conditions required in both cases. Since such an extraordinary action should not be taken against a religious because of mere probability, conjecture, or suspicion, the ex-istence of the cause must be certain; it must also be impossible to avoid the scandal or harm in other ways, e. g., by transferring the religious to another house; and there must be at least prob-ability that the scandal or harm can be averted or appreciably diminished by the provisional return to secular life. 31. Competent authority. (a) Ordinarily. Canon 653 gives the right for such action in lay institutes to the higher superior with the consent of his council. The right is therefore given by the ~ode also to provincials, even though the constitutions may affirm it only of the superior general. In prudence and if possible, the provincial should refer the case to the superior general or at least consult the latter. In a monastery of nuns, "the competent authority is the superioress with the consent of her council. (b) In a more urgent case. In a case in which the time re-quired for recourse to the superior general or provincial would imperil the avoidance of the scandal or injury, the competent authority is the local superior with the consent of his council and also the consent of the local ordinary. If it is impossible to have recourse to the local ordinary and the case will not admit _.3 Berutti, De Religiosis, 349; Bouscaren-Ellis, Canon La~w, 319. 290 September, 1957 DISMISSAL IN LAY INSTITUTES o~. delay, it is.safely probable that this action may be taken by the local superior with only the consent of his council.'~4 32. Final adjudication of the case. (a) Report. A report of the case should always be made out without delay and submitted to the authority competent for a final decision of the matter. The report is to contain the religious and family name of the subject, date, age, date of entrance, date of temporary or perpetual profession, house to which he was assigned at the time of the return to secular life, cause of this return, proofs and present state of this cause, a brief record of the past of the religious insofar as it is pertinent to the cause 6f his return and dismissal, the name and rank of the superior who effected the return, the fact that the consent of the council and of the local ordinary, when prescribed, was obtained; and, if the latter was not secured, the report is to state the reasons that'justified its omission. (b) Authority competent for a final decision. Canbn 653 states that the case is to be referred to the Holy See without delay. This canon, however, is to be interpreted in the light of the other canons on the competent authority for dismissal; and it is admitted doctrine that the authority competent for an ordinary dismissal by decree is competent also for the final decision in the case of a provisional return to secular life.~'~ Therefore, the case is to be referred, according to the nature of the institute and the vows of the subject, to the authority competent for dismissal by decree stated in nn. 2-5. 33. Effects. As soon as the provisional return is decided, the re-ligious puts off the religious habit and leaves the institute. The return to secular life is a provisional measure. It is not a dismissal and does not produce the effects of a dismissal. The competent authority mentioned above decides for or against dismissal and 24Cf. Tabera, 0p. tit., 14-1933-58; Goyeneche, De Religiosis, 221, note 31; Palombo, op. cir., n. 192; Schaefer, 0iL cir., n. 1609; O'Neill, The Dismissal of Religious in Temporary l/o~vs, 104. 25Cf. O'Neill, op. cir., 103-104; Schaefer, op. cir., n. 1636; Wernz-Vidal De Religiosis, 490, note 13; Bastien, o~0. cir., n. 645, 4; Palombo, op. cir., n. 195; Tabera, op. cir., 14-1933-57; Vermeersch-Creusen, Epitome luris Canonicl, I, n. 807. 291 JOSEPH F. GALLEN decrees the dismissal in the t~ormer case. The charitable subsidy is to be given to a religious woman who is provi~ionally sent back to secular lithe.2° SOME BOOKS RECEIVED [Only books sent directly to the Book Review Editor, West Baden College, West Baden Springs, Indiana, are included in our Reviews and Announcements. The following books were sent to St. Marys.] The 1957 National Catholic Almanac. Edited by Felician A. Foy, O.F.M. St. Anthony's Guild, Paterson, New Jersey. $2.00 (paper cover). Does God Exist? By Alfred M. Mazzei. Translated by Daisy Corinne Fornacca. Society of St. Paul, New York, N.Y. $3.50. St. Bernadette Speaks. By Albert Bessi~res, S.J. Translated by The Earl of Wicklow. Clonmore & Reynolds Ltd., 29 Kildare St., Dub-lin. 10/6. Queen of Heaven. By Ren~ Laurentin. Translated by Gordon Smith. Clonmore & Reynolds Ltd., 29 Kildare St., Dublin, 12/6. Le Ciel ou l'Enfer. II. l'Enfer. By Chanoine G. Panneton. Beau-chesne et ses Fils, Rue de Rennes, Paris. Methods of Prayer in the Directory of the Carmelite Reform of Touraine. By Kilian J, Healy, O. Carm. Institutum Carmelitanum, Via Sforza Pallavicini, 10, Rome. Some Philosophers on Education. Edited by Donald A. Gallagher. Marquette University Press, 1131 Wisconsin Ave., Milwaukee 3, Wis-consin. $2.50 (paper cover). Wellsprings of the Faith. By Most Reverend John C. McQuaid, D.D. Clonmore & Reynolds Ltd., 29 Kildare St., Dublin. 18/-. The Reluctant Abbess. By Margaret Trouncer. Sheed and Ward, 840 Broadway, New York 3, New York. $3.75. Quadalupe to Lourdes. "By Frances Parkinson Keyes. Catechetical Guild Educational Society, St. Paul 2, Minnesota. $0.50 (paper cover). The Mystery of My Future. By Jean De Larhove. Society of St. Paul, 2187 Victory Blvd., Staten Island 14, New York. $2.50. Of the Imitation of Christ. By Thomas a Kempis. Translated by Abbot Justin McCahn. The New American Library of World Literature, Inc., 501 Madison Ave., New York 22, New York. $0:50 (paper cover). The Caiholic Booklist 1957. Edited by Sister Mary Luella, O.P. Rosary College, River Forest, Illinois. $0.75 (paper cover). ¯ _,6 Cf. REVIEW FOR RELIGIOt;S, September, 1956, 235-36. 292 Our Supernat:ural Organism Daniel J./~. Callahan, $.J. GOD IS THE author of all things. The more science ad-vances, the more does it disclose the wonders of His crea-tion. Even a superficial reading of a manual of biology or physics or chemistry or astronomy wrings from us the words of the Psalmist: "How great are thy works, O Lord. Thou hast made all things in wisdom; the earth is filled with thy riches" (Ps. 103:24 ). These divine masterpieces, especially as mani-fested in man, qualify us by analogy for the marvels of the supernatura! order. God gives life in the embryonic state and with it an or-ganism capable of developing the tiny creature into the pleni-tude of its specific perfection. The fundamental natural prin-ciple of this evolution is the vital principle within it, which energizes it and is the source of its least activity. Its separation from the bodily element would mean the termination of growth, deterioration, death. In us the human soul is the basic source of our natural life; its faculties or powers are the immediate cause of our vital activities and these in turn bring to perfec-tion our human life. To all this the supernatural is closely analogous as will appear from a brief study of the components of its organism. Sanctifying Grace Appropriately this may be styled the soul of the higher life in us. Only from divine revelation do we know its exis-tence and nature, and it will be useful to recall here what rev-elation tells us about this precious endowment. It is something most real; a spiritual quality inherent in our soul and of such an excellence'that only God could be its principal cause; it is a stable quality, an adornment abiding in the soul till forfeited through mortal sin; it is a totally free gift to which no one of us could lay claim and which transforms us into God:like 293 DANIEL J. M. (~ALLAHAN Review for Religious beings resembling our eternal Father and enabling us to share, in a finite manner, in His life. That life comprises the infinite contemplation;, love, and possession of His uncreated perfec-tion. To this no creature by its native powers could aspire. By a privilege entirely gratuitous God destines us for the immediate visiofi of Himself in heaven and adapts us ~or it through sanctifying grace. Attended by faith; hope, and charity such grace equips us to know, love, possess God, imperfectly, of course," as He knows, loves, and possesses Himself; and thus we enter into the divine life and become truly His children. And while this life is distinct from our natural life, it is not merely superimposed on the latter: it penetrates it through and through, elevating and transforming it. Leaving intact all the natural goodness that is ours, sanctifying grace imparts a new orientation to everything within us, establishes new relations to the Blessed Trinity, and inaugurates on earth the life of the blessed. To aid us in the apprehension of this prerogative, writers resort to many comparisons and illustrations. They liken the soul to a living image of the adorable Trinity., divinely impressed on the soul as the seal leaves its image on the wax, lavishing on it an entrancing beauty since the prototype and the artist is no other than God. Again such a soul is compared to a trans-parent body receiving the sun's rays and, all aglow" itself, radiating them in all directions; to a bar of steel plunged into a furnace and sharing the heat, brightness, and pliancy of the fire; to a branch engrafted into a plant, maintaining its identity while partaking of the life of the plant; to the union in us of soul and body where the soul quickens and energizes the body even as grace communicates a new life and effects our most intimate union with God. Finally, an analogy with the hypo-static union in Christ is introduced; and, though the soul's union with God is only accidental, yet it is the union of a substance with a substance; and, while the hypostatic union results in the God-man, the union through grace issues in a God-like being, 294 September, 1957 OUR SUPERNATURAL ORGANISM whose actions are performed at once by the Creator and His creature, even as in Christ His actions were shared in by both His divine and human nature. And though our union with God is neither hypostatic nor substantial in the proper sense, for we always retain our personality and the union is only accidental, it is not merely the intimacy of two friends, for it rests on a/physical quality abiding in the soul and on physical bonds intensifying and safeguarding that union. The three Divine Persons are immediately presefit to the soul in a com-pletely new way and are possessed and enjoyed by it. Though the precise nature of this extraordinary inhabitation continues to exercise theologians, we are assured that it is capable of indefinite expansion up to the last breath of life here below, and this in p.roportion to our surrender to the Holy Spirit through the removal of all barriers and the cultivation of the infused virtues and the gifts of the Holy Ghost. The Infused Virtues In the natural order our soul functions through its faculties or powers. It thinks through the intellect; .it loves through the will; it senses through our different senses. These faculties bestowed on us together with the soul, by means of their varied activities, are susceptible of tremendous development. In the supernatural order grace parallels the soul, and the infused virtues are its chief faculties. These emanate from sanctifying grace, elevate our mind and will, enable us to perform supernatural, meritorious deeds. Virtue may be described as a good habit designed for action. It is natural if it has been acquired through the repeti-tion of the same specific act and communicates facility in doing so; if directly granted by God and if it confers the ability to do something, it is called infused. The natural virtues facilitate nat-ural righte6usness; the infused confer the power to act on a superhuman level. These latter are usually divided into theologi-cal and moral. The former have God for their formal and principal material object; in the concrete they are faith, hope, and charity and unite the soul directly to God. The moral 295 DANIEL J. M. CALLAHAN Review for Religious virtues have for their objective some moral good distinct from God, serve to eliminate the hindrances to divine union and to stabilize it, and are commonly listed under the four cardinal vi£tues. The theological virtues certainly accompany sanctifying grace and integrate the process of justification, and it is the generally accepted doctrine that the moral virtues also are then bestowed. ¯ All of these virtues are susceptible of increment and 'do increase proportionally with the increase of grace, just as the branches of the tree ke~p pace with the expansion of the trunk. Apart from the complete loss of the virtue, may they diminish? In general, any activity that is discontinued or exercised bnly rarely tends to decline or even to cease. Venial sins, especially when frequent and deliberate, considerably impede the practice of virtue and thus diminish the facility previously attained. Neglect of actual graces may likewise occ~lsion the privation of such helps as notably conduce to acts of virtue and add vigor and polish to them. And though venial sins do not directly decrease or destroy the infused virtues, it remains true that such failings open the way for serious lapses and the destruction of th.e virtues. Do all grave sins deprive us of these? Faith is destroyed only through a mortal sin of infidelity, hope through the same and that of despair; charity and the infused moral virtues, through any mortal sin. Relative to the duration ot~ all such virtues, in the lost none of them persists; the theological remain in the souls in purgatory; in heaven there will be neither acts of faith nor of hope relative to God, and most probably not relative to objects distinct from Him. And whereas neither the moral virtues nor those of faith and hope will endure in the blessed, these will retain the virtue of charity and live a life of the purest actual love. The Gifts of the Holy Spirit There is unanimity among Catholic theologians about the existence of such gifts, but their specific nature is widely contro-verted. In accordance with the doctrine of St. Thomas (Summa, 296 September, ~957 OUR SUPERNATURAL ORGANISM I-II, q. 68, a. 3), the most prevalent opinion is that they are supernatural habits, distinct from the virtues, implanted in the soul conjointly with sanctifying grace, which impart a recep-tiveness, a docility to the impulse of the Holy Spirit, a more prompt and more generous cooperation with His grace. They would appear to be, at least in the early stages, not operative habits like the virtues, but rather dispositive, adjusting the soul for a better reaction to the divine intervention. Their func-tion, then, is that 0f perfecting the exercise of the virtues. There is no certainty about their number; and, while conferred simultaneously with grace, a more copious outpouring may be the fruit of the sacrament of confirmation. The docility issu-ing from these' gifts improves perceptibly through prayer for fidelity to grace, through a life of faith and recollection, through the cultivation of the moral virtues and due control over our passions, for unless these latter are consistently mortified, the inordinate attachments in the soul will hamper us in discerning, accepting, and responding to the inspirations of grace. We must combat the spirit of the world which is diametrically op-posed to the divine and school ourselves in prompt, magnani-mous compliance with God's will. The more complete our surrender' to Him, the more will He be pleased to enlighten and inflame us. Actual Grace just as in the natural order we cannot bring power into motion without the concurrence of the Almighty, so also in the supernatural. Such cooperation is known as actual grace to distinguish it from habitual grace previously considered. It is a transitory aid imparted by God, consisting in the illumina-tion of the mind and the urge of the will for the performance of a supernatural act. It sets the intellect and heart in motion and enables them to function on a superhuman level. In the concrete, it is a holy thought, a salutary incitement of the will, produced by God who directly influences our rational faculties, stimulating them to operate, and cooperating with them to 297 DANIEL J. M. CALLAHAN Review for Religious elicit a good thought and a salutary desire in keeping with the special need of the moment. The thought is most real and comes directly'from God; it is a holy thought, designed for the spiritual benefit of the individual. When we say "salutary desire," we understand any good act of the will, for instance, the love of good, hatred of evil, fear of divine punishment, sorrow for sin, joy 'in well-doing. It is a real act of the will. Antecedent to our activity God lovingly takes the initiative and continues to act within us and with. us for the accomplishment of a deed that will conduce to life eternal. This assistance is not permanent; it persists only while its purpose lasts; and it influences us in a moral way through attraction and persuasion and physically by adding energy to our intellectual faculties too weak to act of themselves. As religious we are to be profoundly penetrated with the conviction of our need of such divine assistance. It is necessary for the achievement of every supernatural act: for the prelim-inary acts of faith, hope, sorrow requisite for the remission of sin. The constant endeavor to resist temptations which assail even the just, as well as our steadfastness in good living, are the fruits of actual grace. Obviously, then, we have not the power to persevere in religion and even to reach perfection through our unaided strength. Christ's memorable words, "Without Me you can do nothing" (Jn. 15:6), are pertinent to the natural and supernatural levels. Everyone who attains the use of reason needs this grace and all such receive it. It proceeds from the love of God; the ordinary channels for its dispensation are the sacraments, prayer, and'our meritorious deeds; and the more generous our cooperation with grace received the more will be granted, for here, as in the entire economy of salvation, God takes the initiative, awaits our free reaction, and assures us that He will" bestow th~ necessary help for the completion of our project. Conformity to the divine will, consequent peace of soul, trust, and magnanimity are supremely important in the struggle for real sanctity. 298 September, 1957 OUR SUPERNATURAL ORGANISM Appreciation "If thou didst know the gift of God" (Jn. 4:19) spoke Jesus to the Samaritan woman, referring to the supernatural life which He communicates to us through His vivifying action, here compared to water springing from an unfailing source. Religious have totally consecrated themselves to God; to Him they belong entirely; and there must be in them the life that is His. In them the supernatural must always be dominant. It is a treasure to be courageously safeguarded even at the cost of sacrifice; it is an endowment to be zealously augmented; it is a life and life is essentially progressive. Cessation of growth soon induces recession. In the wake of tepidity and lethargy spiritual death follows closely. The law of spiritual gravity is to be counteracted through p.urity of intention at all times, through earnestness even in small affairs, through fervent, per-severing prayer, and through the frequent reception of the sacraments of penance and Holy Communion. "Walk in a manner worthy of the calling with whic'h you are called," wrote 'St. Paul to the Ephesians (4:1 ff.), "with all humility and meek-ness, with patience bearing with one another in love, careful to preserve the unity of the. spirit iri the bond of peace; one body and one 'Spirit . . . one Lord, one faith, one baptism, one God and Father of all who is above all and .throughout all and in all." Surely a relevant injunction for all religious. OUR CONTRIBUTORS BONAVENTURE BALSAM is engaged in parish work at St. Anthony's Priory, 4640 Canal Street, New Orleans, Louisiana. JOSEPH F. GALLEN is professor of canon law at Woodstock Col-lege, Woodstock, Maryland. DANIEL J. M. CALLAHAN is profes-sor of ascetical and mystical theology at Woodstock College, Wood-stock, Maryland. 299 Survey ot: Roman Documen!:s R. ~. Smil:h, S.J. IN THIS survey only those documents will be considered which appeared in the ./Iota/lpostolicae Sedis (AAS) during the months of April and May, 1957. Hence all page references throughout the survey are to AAS of 1957 (v. 49). The African Missions On Easter Sunday, April 21, 1957 (AAS, pp. 225-48),. the Holy Father issued a new encyclical letter which is entitled Fidei Donum (TheGift of Faith) and which treats of Africa and its missions. After noting that man'.s gratitude for the gift of faith is best shown by spreading the light of Christ's truth, His Holi-ness remarks that while he is not unaware of the grave and pressing problems attending the spread of the Faith in all parts of the world, yet special attention is needed in the case of Africa, for this continent now finds itself on the threshold of its political and cultural maturity and faced with circumstances the import-ance of which is rivaled by nothing in the previous history of /~frica'. The Vicar of Christ then begins the first of the four sections into which the encyclical letter is divided. This first section is devoted to an over-all picture of the missionary scene in Africa. Most of the countries of the continent, the Pope says, are in the midst of profound social, economic, and political changes which will have a lasting effect on the fut.ure lives of these nations. The Church which has seen the rise and growth of so many nations cannot but be intensely interested in the peoples of Africa who are now attaining their civil rights. It is at this point that the Holy Father exhorts the coloniz-ing nations to grant civil rights to peoples who are prepared for them; and at the same time he urges the colonial peoples of 300 ROMAN DOCUMENTS Africa to be grateful .for .~vhat they have received from the vari-ous countries of Europe. Only such a harmonious attitude will exclude prejudice and exaggerated nationalism and will permit the peoples of Africa to experience the entire range of benefits which flow from the religion of Christ. Pius XII is especially concerned that in many countries of Africa atheistic materialism has been spreading the seed of its doctrine, thereby arousing jealousy between nations, inducing false perspectives in the matter of temporal prosperity, and excit-ing to rebellion. The presence of this atheistic materialism in Africa, thinks the Pontiff, is particularly grave owing to the fact that the peoples of Africa, because they wish to accomplish in a few years what ~he peoples of Europe took centuries to achieve, are psychologically vulnerable to the specious .promises which materialism offers. The H01y Father continues by remarking that of all the missionary regions of the world, Africa is the one with the greatest needs. African mission posts which have been estab-lished in the last ten or twenty years cannot expect a sufficient number of native clergy for a long time, while the missionaries in such stations are few and widely scattered throughout large regions where, moreover, non-Catholic religions are also spread-ing their doctrines. The gravity of the situation can be illustrated by one region of Africa where there are 2,000,000 inhabitants but only 50 priests whose energies, moreover, are completely absorbed in the care of the 60,000 persons already converted to Catholicism. Twenty more missionaries in such regions at the present time would mean, the Vicar of Christ sadly comments, the spreading of the banner of the cross in places which twenty years from now will be impossible of access. Moreover, twenty more missionaries would mean that the Church could educate in such regions a corps of African Catholics equipped to meet the social and political needs of the continent. Nor are difficulties lacking in African missionary centers which have long been established. Such centers too feel the 301 R. F. SMITH Review for Religious extreme lack of missionaries. Moreover, the bishops and vicars apostolic of Africa are obliged to provide for their flocks a full Catholic life; and this necessitates in turn schools, colleges, social institutes, all the modern communication arts. Such needs can be met only by a great flow of material and apostolic help to the continent of Africa where 85,000,000 human beings are still attached to the practice of paganism. The Holy Father centers the second part of his encyclical around the theme that the problems of the Church in Africa are not merely local difficulties, but are of vital concern to the entire Mystical Body. Bishops, those preeminent members of the Mystical Body, should have a special concern for the Church in Africa, for they as the legitimate successors of the apostles retain the duty of preaching to all nations. Moreover, continues the Holy Father, there ig not a Catholic in the world who should not be interested in the problems of the Church in Africa. Nothing that is characteristic of the Church should be absent from the mental outlook of the individual Catholic. If then catholicity or universality is one of the characteristics of that Church which is the mother of all nations, breadth of outlook must also mark the individual Catholic. In the third part of the encyclical the Holy Father dis-cusses the means by which Catholics can aid the missions of Africa. ~The first means is that of continual and earnest prayer. The best prayer, of course, will be that which Chris~, our High Priest, daily offers on our altars. And while the faith-ful should be instructed that it is good to offer Mass for their private intentions, still they should also be taught to give atten-tion to those petitions with which the Mass is primarily and neces-sarily concerned and "which include the we~Ifare and propaga-tion of the entire Church. To prayer must be added alms or material help, for present needs far exceed the help now being given. The faithful in other parts of the world should compare their conditions with the 302 September', 1957 ROMAN DOCUMENTS situations of missionary countries and see who are the real need~i of the Church. Hence the Vicar of Christ urges that each Catholic make an examination of conscience to consider if there is not something tl~at can be given up in order that material aid might be given to the missions. The third way of helping Africa is through the fostering of vocations to missionary work.~ Bishops should train their flocks in such a way that there will always be members of that flock ready to heed the Lord's command i~ Genesis 12:1 to leave one's land and the house of one's father. Dioceses with a suffi-ciency of priests should give of their workers to the missions; and even dioceses which themselves suffer from a scarcity of priestly workers can still offer their mite as did the widow in the gospel story. The problem of missionary recruitment, however, can be met only by the ~oncerted work of all the bishops who should encourage the Missionary Union of the Clergy, foster the work of pontifical missionary associations, and be aware of the needs of those religious institutes which do missionary work but which cannot increase the number of their vocations without th~ under-standing assistance of the local ordinary. Finally, the Holy Father approves the practice of a diocese lending some of its priests to missions for a limited time. The fourth part' of the encyclical consists of a brief conclu-sion in which the Holy Father repeats that he is as interested in all the missions as he is in those of Africa. To all missionaries of the entire world he extends his gratitude and his congratula-tions and exhorts them to labor fervently in the work to which they have been called. Lenten and Easter Messages On March 5, 1957 (AAS, pp. 208,15), the Holy Father gave his usual Lenten allocution to the parish priests and Lenten preachers of Rome. The present year, begins the Holy Father, marks the fifth anniversary ot: the inauguration of the movement 303 R. F. SMITH Review for Religious "Fora Better World." After detailing the work accomplished in the diocese of Rome during that period and after noting the things yet to be done, His Holiness then urges his listeners to sow the seed that is the word of God. To preach anything but the word of God, he warns them, is to sow destruction. He gives special attention to the matter of Sunday preaching, insist-ing that nothing can achieve so much as this regular and familiar custom so long in use in the Church. Finally,. he recalls to his listeners the fact that the true sower of the good seed is God and that they are but instruments in His hand; what changes then would sweep the world if all who preached did so as ones truly coming with the power of God. The Holy Father's Easter message, delivered on April 21, 1957 (AAS pp. 276-80), was a meditative reflection on the phrase "O truly blessed night" of Holy Saturday's E, xultet. The night preceding the Resurrection, His Holiness begins, was one of desolation, tears, and darkness: Christ is dead; His flock is scattered; all is apparently in ruin. Nevertheless, even in that night there are signs of the dawn to come: the body of Christ suffers not the slightest taint of corruption and Mary prays in quiet confidence and expectation. That night before the Resurrection is also a symbol, adds the Vicar of Christ, of the night in which modern men find themselves: they must live in fear; their intelligences are cap-tured by error; immorality has reached a new depth. Neverthe-less, there are signs of a new day dawning. Science is provi-dentially multiplying the means to a fuller and freer life, while technology is providing the way to make these means available on a large scale. Moreover, men are now beginning to realize that the night of modern times is here because Christ has again been betrayed and crucified. Day will finally come to modern man when Christ restores grace to the individual soul and takes His rightful place in human social life. The Holy Father con-cludes his Easter message to mankind with a prayer that Christ may send the angel of the Resurrection to remove the obstacles 304 September, 1957 ROMAN DOCUMENTS which men have built up :but which they are now powerless to remove. To Hospital Sisters On April 24, 1957 (AAS, pp. 291-96), Pius XII spoke to some 2,000 Italian hospital sisters who had met for the first time in a national meeting to discuss their common problems. The Pontiff began with a forceful statement of the part that religious women play in the life of the Church today, remarking that many branches of the Church's apostolate, especially those concerned with education and with works of chariiy, would be inconceivable without the existence of religious sisters. This said, the Holy Father then began to discuss with them the ideals of their relig-ious life. It is.a truth of our faith, he notes, that virginity is higher than the married state; for through virginity the soul achieves an immediate relationship with God that is one of absolute and indissoluble love. The virginal soul takes everything that God has given her to be a wife and mother and offers it back to Him in a complete and perpetual holocaust. In order to love God, the vi,rginal soul does not reach Him through other loves: noth-ing is interposed between such a soul and God. Hence it is that a religious must be a true spouse of our Lord, uniquely, indissolubly, and intimately united with Him. Hospital sisters then must take care that their assistance to the sick does not interfere with their spirit of absolute and perpetual devotion to God, guarding against all disordered activity which leaves them neither time nor repose for prayer to Christ. They must also guard themselves against long and frequent withdrawals from common life, that strong protection of the interior life. And they must watch carefully over their spirit of individual and collective poverty, making certain that their hospitals do not assume the character of merely money-making organizations. Turning now to their work for the sick, the Vicar of Christ notes that the existence of special institutions for the care of the 305 R. F. SMITH Review for Religious sick stemmed historically from the charity of the Church. Even today, when so many are interested in the care of the suffering, the Church will never abandon her task of caring' for the sick, for no one can take the place of the Church at the side of one who besides a body also possesses a soul whose needs and claims are often greater than those of the body. It is for this reason that the Holy Father urges hospital sis-ters to continue their work. Besides being perfect religious, they must also know and use the latest scientific methods and ap-paratus. They must train themselves to a motherly kindness that is linked with a strong element of firmness. They must lead a fully dynamic life and still retain their calm and serenity. Here the Holy Father adds that superiors must see to it that community time-schedules and practices do not make the sisters' work ineffi-cient and more difficult. In conclusion the Holy Father dwells at some length on the recommendation that the sisters train themselves always to see Christ in each of their patients. If they do so, he notes, then it will be easy to pass from the chapel to the sick room; religious observance and care for the sick will not interfere one with the other; and there will be no interruption of the sisters' union with Christ. The Holy Father then blessed the assembled sisters and concluded ~ith a remark that all hospital sisters will treasure: "The Church, the Pope, are depending on you: on your complete dedication, on your abilities, and on your spirit of love." Miscellaneous Matters Under the date March 19, 1957 (AAS, pp. 176-77), the Holy Father issued the rnotu proprio Sacram Co~nmunionern in which he provided that henceforth local ordinaries (with the exception of vicars general) may permit daily celebration of after-noon Mass provided the spiritual good of a notable part of the faithful warrants such a permission. His Holiness also further mitigated the Eucharistic fast. The drinking of water does not 306 September, 1957 ROMAN DOCUMENTS break the fast'; and the time element for the Eucharistic fast is the following: Before the celebration of Mass in the case of priests and before the reception of Communion in the case of the faithful, solid food and alcoholic drink must be abstained from for three hours, while non-alcoholic drink must be abstained from for one hour. These time regulations extend both to morning and afternoon celebration of Mass and reception of Communion; and they must also be observed by those celebrating Mass at midnight or at the early hours of the morning as well as by those receiving Communion at such times. Finally, the Holy Father grants to the sick, even those not confined to bed, the .permission to take non-alcoholic drinks as well as liquid or solid medicine at any time before the celebration of Mass or the reception of Communion: Three documents of April and May of this year concerned the saints. The first of these is an apostolic letter of the Roman Pontiff which is dated June 8, 1956 (AAS, pp. 199-200), and which appoints St. Dominic Savio the patron of all choir boys. The other two documents are decrees of the Sacred Congre- - gation of Rites, both being dated January 22, 1957 (AAS, pp. 251-56). In the first of these decrees the congregation affirms the heroic virtue of the Venerable Servant of God Sister Mary Celine of the Presentation, professed nun of the Second Order of St. Francis (1878-97); the second decree affirms the heroic virtue of the Vdnerable Servant of God Sister Teresa of Jesus Journet Ibars, foundress of the Congregation of Little Sisters of the Indigent Aged (1843-97). Priests will be interested in the Holy Father's letter, dated March 25, 1957 (AAS, pp. 272-75), and sent to Cardinal Feltin of Paris on the.occasion of the 300th anniversary of the death of Jean-Jacques Olier, founder of the Society of St. Sulpice. - Olier, the Holy Father notes, recalls to the present generation the truth that the greatness and power of a priest consists in being a man of God and a man of ihe Church. As a man of God the priest must have two indispensable qualities: prayer 307 R. F. SMITH Review for Religious exercised especially through meditation and the Divine Office; and asceticism, manifested principally by a perfect chastity of heart and body. The priest then must always be aware that union with God is the indispensable prerequisite for apostolic fecundity and that the cross is the only instrument of salvation: evil is still cast out only by prayer and fasting. As a man of the Church, concludes the Holy Father, the priest must realize that all personal sanctity and apostolic effectiveness must be founded on constant and-exact obedience to the hierarchy. ¯ Several documents of the period surveyed are concerned in one way or another with matters educational and intellectual. On March 24, 1957 (AAS, pp. 281-87), the Holy Father addressed a group of 50,000 college students of Rome and gave them some detailed advice on their studies, urging them to dedicate them-selves completely to the pursuit of truth. A month later on April 25, 1957 (AAS, pp. 296-300), His Holiness spoke to the members of the eleventh plenary assembly of Pax Romana, telling them that no Catholic can be indifferent to the new world com-munity now in process of formation. This is especially true, he says, of Catholics engaged in intellectual work, for it is their task to spread Catholic truth and to give it practical application in all areas of human activity. Educational and intellectual matters also figure in two decrees issued by the Sacred Congregation of Seminaries and Universities. In the first of these decrees, dated-November 4, 1956 (AAS, pp. 219-20), provision is made for the canonical erection of a faculty of theology in Sophia University in Tokyo. In the other decree, dated December 20, 1956 (AAS, p. 308), . a faculty of philosophy was canonically erected in the Catholic University of Quito. Thre~ documents of April and May of this year pertain to political matters. On February 16, 1957 (AAS, pp. 201-5), a c-onvgntion was ratified betweeri the Holy See and the German Federal State of North-Rhine-Westphalia concerning the estab-lishment of a new diocese of Essen. On March 28, 1957 (AAS, 308 September, 1957 QUESTIONS AND ANSWERS pp. 287-88), the Pontiff:addressed a group of young Berlin Catholics, telling them that the state must always respect the rights of individuals and of families and adding a plea for a united Europe and for the moral conditions without which such a union can never be realized. On Aprii 28, 1957 (AAS, pp. 300-301), the Pope gave a brief address on Communism, empha-sizing that the events of the last fdw months have clearly shown' to all men the aberrations of that way of life. Two other documents may be mentioned by way of conclud-ing this survey. On March 6, 1957 (AAS, pp. 215-17), the Holy Father sent a radio message to the school children of the United States exhorting them to be generous in contributing help for the needy children of other countries. And on Apri'l 23, 1957 (AAS, pp. 289-90), His Holiness spoke to a small group of Paris lawyers, extolling their° dignity as men devoted to the defense of law and of humanity and remarking that their profession is noteworthy as showing the value of humanism in a world where technical and scientific education is at a premium. Questions and Answers [The following answers are given by Father Joseph F. GaIlen, S.J., professor of canon law at Woodstock Coll~ge, Woodstock, Maryland.'] 29 Are the professed of temporary vows obliged by canon law to return to the motherhouse two months before perpetual profession, remain there, and prepare for this profession? No. You are applying to the professed of temporary vows what an instruction of the Sacred Congregation-of Religious, November 3, 1921, had commanded only for novices employed in the external works of a congregation during the second year of noviceship. The code does not even command a retreat before perpetual profession. The constitutions almost universally prescribe such a retreat, and the usual duration is eight full. days. A shorter retreat is also found, for" 309 QUESTIONS AND ANSWERS Review for Religioue example, five or six days. It seems evidvnt enough that the constitu-tions or customs should command a retreat before perpetual profession. It would also be reasonable and profitable to prescribe a longer period of greater recollection .before perpetual profession. REVIEW FOR RE-LIGIOUS, September, 1953, 267; November, 1955, 313. --30-- Hasn't the movement of renovation and adaptation suggested any new laws whatsoever concerning poverty? This movement is primarily spiritual, theological, educational, formative, and apostolic. It is only very secondarily canonical or legal. Therefore, in the matter of poverty the emphasis of the move-ment is on the striving for detachment that. leads to an intensified love of God (REVIEW FOR RELIGIOUS, November, 1955, 302; September, 1956, 269-70). No new laws on poverty have been enacted by the Holy See, and no important suggestion for a new law has been made by authors with regard to the poverty of solemn profession. In the 'matter of the poverty of institutes of simple vows, suggestions have been.maple for inclusion in constitutions that are being origitxally approved or revised. The purpose of these suggestions is to make the poverty of simple p*ofession at least approach that of solemn profession. They are founded on the principle that in itself it is more in accord with evangelical poverty to give away one's property than to retain it for life and to be deprived or restricted in the right of acquiring property for oneself than to retain this right in an almost unlimited manner. The su.ggestions are thus reducible to two headings. 1. Right of acquisition. A limitation of the right of acquisition is according to the mind of the Sacred Congregation of Religious. In new or revised constitution~, congregations of men or women may in-clude an article of the following type: "After profession, whether of temporary or perpetual ~,ows, the religious acquire for themselves only property received as an inheritance or legacy from relatives to the second degree. All other temporal goods are acquired for the con-gregation." This practice may be followed only by institutes that have such a provision in their approved constitutions. An article of this nature would effect a purer poverty and would also eliminate some practical 310 September, 1957 QUESTIONS AND ANSWERS difficulties and abuses. The meaning of relativ.es may be confined to blood relatives or extended also to relatives by marriage. The degrees would be computed according to canon law. 2. Giving away or renouncing one's property. New or revised con-stitutions of women may contain an ~rticle of the following type: "A professed sister, whether of temporary or perpetual vows, may not alienate the ownership of her property by a free gift effective during her lifetime. However, the professed of perpetual vows may (or, are counselled to) give all the property they own to the congregation under the form of a dowry." The similar article for institutes of men would be: "A professed religious, vShether of temporary or per-petual vows, may not alienate the ownership of his property by a free gift effective during his lifetime. However, the professed of perpetual vows may (or, are counselled toI give all the property they own to the congregation under the condition that the capital sum will be restored to them if they should leave or be dismissed." Either of the practices of the preceding paragraph, since they are not contrary to the code, may be ~ollowed even if not contained in the constitutions. The second sentence in Zither article may be introduced by an apt spiritual phrase, e. g., lCor their greater sancti-fication, for their greater poverty, for the greater purity of their evangelical poverty. There would be no difficulty also in applying either practice to the professed of temporary vows. In both cases the capital sum of the property will be restored to a religious who leaves, is excluded from further profession, or is dismissed. This fact would pro.tect the right of the religious to leave, if he wishes to do so, aad ,~iould also prevent want in the case of a departure, both of which constitute the purpose of the retention of property in congregations. Neither practice would prevent the religious from applying part or all of the income oa his property to other good purposes, e. g., to needy relatives, nor, with the permissioa of the Holy ~;ee, all or part of the capital sum of his personal property. However, it does not seem contrary to the mind of the Sacred Congregation for new or revised constitutions not merely to permit or counsel but to impose either practice with regard to all the personal property of a religious (REvIsw FOP, RELIGIOUS, September, 1953, 258-59; Escudero, /Iota et Documenta Congressus Generalis de Statib'us Per[ectionis, I, 377; Muzzarelli, ibid., 430-31). 311 ~UEsTIONS AND ~NSWERS ~31m What is the law for the last Gospel according to the simplified rubrics? The last Gospel is always that of St. John except in the third Mass on Christmas and low Masses on Palm Sunday at which the palms are not blessed. Cf. Bugnini-Bellocchio, De Rubricis ad Sira-pliciorem Formam Redi#endis, 69; Bugnini, The Simpli/ication of the Rubric, s, 113; J. B. O'Connell, Simpii[yin# the Rubrics, 71; The Cele-bration o[ Mass, 178. What Mass may be said on the Saturday of Our Lady (S. Maria in Sabbato)? The Mass of the Saturday of Our Lady; the Daily Mass of the Dead and any votive Mass that is not of the BlesSed Mother, but both of these, if low, are forbidden during the three periods of January 2-5; January 7-12; and Ascension-Vigil of Pentecost; and the Mass of an occurring simple feast or mere commemoration, e. g., on Jan-uary 5, 19; July 13, 27; August 3; September 28; October 5, 26 in the ordo of the Universal Church for 1957. As stated above, the only Mass of the Blessed Mother permitted is that of S. Maria in Sabbato. Cf. Wuest-Mullaney-Barry Matters Liturgical, n. 252. --33-- What should be done if a check in a small amount is received for your own personal, use? Endorse the check and drop it in the treasurer's box. The inten-tion of such a donor is certainly not that the religious should sin by using the money without permission. Neither are we to presume that a donor intends that the religious should make use of the gift in a way that is contrary to the greater perfection of the religious. Externs are fully conscious that the religious is in the state of perfection and that his life should be distinguished by renunciation and self-denial. They are readily scandalized at the lack of these qualities. If you have any material necessity, the more perfect time to ask for it is not on the occasion of receiving a gift. Cf. gEVlEW FOg gELIG~OUS, January, 1949, 39. 312 Book Reviews [Material for this department should be sent to Book Review Editor, REVIEW FOR RELIGIOUS, West Baden College, West Baden Springs, Indiana.] THE ROMAN CATACOMBS AND THEIR MARTYRS. By Lud-wig Hertling, S.J., and Engelb~rt Kirschbaum, S.J. Translated from the German by M. Joseph Costelloe, S.J. Pp. 224. The Bruce Publishing Company, Milwaukee I. 1956. $3.50. It is a pleasure to ir~troduce this excellent hook to readers of the REVIEW FOR RELIGIOUS. The subject is nowhere so well presented, to my knowledge, within the compass of one modest volume. It is com-petent; it is well ordered; it is readable; it is warm with the sympathies of the Christian tradition of culture. Archaeology, in all its branches, has a remarkable appeal to many people today, no doubt becauseit brings to them a new and vivid revelation.of the community of human nature with itself. The catacombs of Rome, with their touching expression of the pi.eties of our forefathers in the faith, reveal to Christians the communion of saints. A Catholic feels wonderfully at home in these ancient resting places of our dead. The authors are professors of ecclesiastical history and of achae-ology, respectively, in the Gregorian University and scholars of estab-lished authority in their fields. Father Kirschbaum was one of the four commissioned by Pius XII to investigate the reputed site, under the high altar of St. Peter's, of the apostolic tomb. A brief account of the results Of their quest is among the points of major interest in this book. Father Costelloe'meets with ease the two great exigencies of the translator's art, faithfulness to the thought of his author and to the idiom of his reader. A skilled initiate in Roman archaeology, he can write so clearly about these matters which he understands so well. With the praiseworthy permission of Fathers Hertling and Kirsch-baum, he has added his own notes to theirs and some quite new matter in the body of the book, known through the advance reports of explorations yet unpublished. By this positive contribution, he gives to English readers a welcome revision as well as a sound version of the original. 313 BOOK REVIEWS Review' for Religious The scope of the book may be indicated by running down the titles of the chapters: The Exploration of the Catacombs;. The Ceme-teries; The Tombs of the Popes; The Tombs of the Martyrs; The Tombs of the Apostles; The Persecutions; On the Way to Martyrdom; The Eucharist; Baptism; The People of God; The Art of the Cata-combs; The Creed of Catacombal Art. Forty-five plates and eight figures make an important complement to the text. By some fault of printing, twoor three of them, in my copy, are rough to the touch. Generally, the publisher has done 'a good job, and at a remarkably low price.--ED~;~,g R. SMOTH~P,S, S.J. FRANCIS OF THE CRUCIFIED. By Myles Schmitt, O.F.M.Cap. Pp. 152. The Bruce Publishing Company, Milwaukee 1. 1956. $3.00. Father Myles Schmitt, of St. Francis Capuchin College, Washing-ton, D. C., offers his readers a series of conference-chapters on the Franciscan way of perfection. Writers of general treatises on spiritual theology, such as Tanquerey and de Guibert, can present a .particular way of perfection only in skeletal form. Father Schmitt develops at suitable length the Franciscan way. At the same time, he is constantly concerned to relate it to the Christian way. For, at root, all Christian perfection is one, no matter the diversity of ways proposed for arriv-ing at it. In a way reminiscent of Gerald Vann's The Heart of Man, Father Schmitt organizes the life of perfection around the Beatitudes. His book is not as complete and detailed as Theodosius Foley's Spiritual Conferences for Religious Based on the Franciscan Ideal. Nor does it follow the life of St. Francis as closely as de Tour's Franciscan Perfection. But his choice of the Beatitudes as an organizing principle keeps the main line of argument simple, strong, and progressive and still gives him room enough to touch on a variety of subjects. Father Schmitt is especially good at describing the spiral move-merit of growth in perfection. Not only must ofie try to live more and more in accordance with his vision of the ideal; but, at the same time, one's vision must grow correspondingly in depth and p~netration. This spiral movement is particularly clear in St. Francis's religious life which began with what might be called an "inaugural vision" and grew as that vision' deepened and matured. Father Schmitt takes great pains .to delineate the initial vision of the Franciscan way, to map out 314 September, 1957 BOOK REVIEWS the s~ag'es of progress of that vis~ion, and to relate to it all growth in perfection. Basically, then, the Franciscan must focus his attention on the imitation of Christ crucified through a living out of the gospel life as envisaged by the Beatitudes. The foundation of this life is poverty leading to that poverty of personality called humility. Keeping before his eyes his nothingness in the presence of God, the~ Franciscan makes a sacrifice of himself and .thus fulfills simple justice. With mercy and simplicity, he takes on the role of peace-maker, courageous!y overcoming the opposition of a world set against Christ and at war ,with itself. His is a life of love, of devotion to the Eucharist, of love of Mary sorrowful. And oil such is his .vision, his necessary response will be apostolic action. Obviously the book's usefulness is not limited to Franciscans. Inasmuch as all the means proposed are the common heritage of Christi

Issue 8.3 of the Review for Religious, 1949. ; Review for Religious MAY 15, 1949 Mary's Place in Our Life T.~: Jorgensen Mystical Life--Mystical Prayer . M. R~ymond Reception of Profession . Joseph F. Gallen In Praise of Prayer--II . Augustine Kla~s (.~onformlty to the Will of God . CL A. Herbsf Books Reviewed Questions Answered VOLUME VIII NUMBER 3 REVIEW FOR RELIGIOUS VOLUME VIII MAY, 1949 NUMBER 3 CONTENTS MARY'S PLACE IN OUR LIFE 'T. N. Jorgensen, S.J . 113 MYSTICAL LIFE--MYSTICAL PRAYER-~M. Raymond, O.C.S,O. . 121 " RECEPTION. OF PROFESSION--Joseph F.~ Gallen, S.J . 130 IN PRAISE OF PRAYER--II--Augustine Klaas, S.J . 139 CONFORMITY TO THE WILL OF GOD--C. A. Herbst, S.J. 150 QUESTIONS AND ANSWERS-- 18. Postulants Begin Novitiate on Last Day of Retreat . ¯ . 157 19. Sign of the Cross at Benediction . . . . 157 20. Delegate to General Chapter in Place of Superior; General Coun-cilor as Local Superior . 157 21. Interruption of Canonical Year of Novitiate . 158 22. Use of Cuttings from Altar Breads . 159 23. Religious Communities Accepting Widows .~ 159 24. Votes to Be Announced after Each Scrutiny . 159 25. Filling Unexpired Term of Local Superior . 160 BOOKS . 161 OUR CONTRIBUTORS . 165 FOR YOUR INFORMATION-- Summer Sessions . 166 Gethsemani Centennial . 168 Catholic Action Booklet . 168 REVIEW FOR RELIGIOUS, May~ 1949. Volume VIII, No. 3. 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. Mary's, Kansas, with ecclesiastical approbation. Entered as second class matter Jafluary 15, 1942, at the Post Office, Topek, 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: Alfred F. Schneider, S.J. Copyright, 1949, by Adam C. Ellis. Permission is hereby granted for quotations of reasonable length, provided due credit be given this review and the author. Subscription price: 2 dollars a year. Printed in U. S. A. Before writing to us, please consult notice on inside back cover. / ary s Place in Our Life T. N. Jorge,nsen, S.J. NAS Mary the prominent place in our life th.at God wishes her to have? What He thinks of her imp6rtance to us is revealed by the following points: I. The Proto-Evangel "I will put enmities between thee and the woman, and, thy seed and her seed. She shall crush thy head, and thou shalt lie in wait for her heel." (Gen. 3:15.) This potent prophecy summarizing the history of our race is spoken by God Himself. At the dramatic moment of our exile from Eden, it foretells Mary's part in God's victory over hell. Each of us throughout life necessarily shares in this world-wide struggle, for all of us are children of Adam and Eve. By ourselves we are no match. for Satan. But under Mary's banner, fighting with Mary's Son, we are sure of winning. Though Christ Himself is our sole Redeemer, we emphasize Mary's union with Him in this struggle because God emphasizes it. What He has joined so dearly, solemnly, even dramatically, we must not separate. Whatever His reasons may be, it is God's idea, not yours or mine or Mary's, that He make her His mother and give her an out-standing place in this fundamental struggle between good and evil. That Mary and her seed will crush the head of the s~rpent is our ¯ pledge of glorious victory if we seek it through Jesus and Mary. This vigorous, unqualified prophecy, given at the time of the Fall, is God's wayof urging us to remember Mary when we search "for Christ. 2. The Types, Symbols. Figures, and Other Prophecies of the Old Law The Old Testament reveals God's preparation for the coming of Christ and His mother. Some of its Marian references are prophe-cies, such as Isaias' "A virgin shall conceive and bring forth a son." Some are things, such as the ark of incorruptible wood, which held the manna in the Temple as Mary Was to hold Christ. Some are per-sons, such as Judith, .who cut off the head of the hostile Holofetne's as Mary was to crush the head of Satan. Many such references, writ-ten by God's inspiration for our instruction, show His interest in 113 T. N. JORGENSEN Review for Religious Mary through the centuries before her birth. 3. The Immaculate Conception Since sin is our greatest evil and grace our greatest good, the Immaculate Conception is a most desirable gift. Of all the billions born of Adam, Mary alone was conceived without sin. This gift manifests her complete victory over Satan and her leadership of the rest of the redeemed by her more perfect redemption. Through this fullness of grace she stiares generously in God's own life. And all thi) was given to her not only for. her own sake but also for the sake of us, .her children. 4. Mary's Presentation in the Temple Mary as queen of all saints is an inspiration to all. She is a shining model not only for those who live in the.world but also for those called to the cloister. She lives in God's world; selfish wbrldli-heSS and the world which Satan sways she conquered from the begin-ning. The Temple in Jerusalem was God's dwelling place, the place for prayer, the home of the manna foret~lling the Eucharist. Through the centuries God calls I-1]s favorite children to the cloistered life, calls all to conquer worldliness, calls all to prayer and devotion to the Eucharist. Mary leads us on this wonderful way by giving herself to the Temple, to praye~, to God. 5. The Incarnation This is the most important point of all. God chooses Mary for His mother from among all women, actual or possible. He honors her by sending one of the sacred seven who stand before His throne to deal with her. Gabriel, his message and explanation given, awaits Mary's consent. No one but God could choose hi~ own mother; mother but Mary accepted a definite, well-known Person to be her Son. This mutual acceptance of each other in a relationship more complete and eternal than even the bride-groom compact means that Mary shares willingly in Christ's work and sufferings. It leads neces-sarily, as she knew and accepted, to her sorrow on Calvary and her glory in heaven. Christ is eternally Mary's Son, His Body (though glorified now) is still the one He received from her, His love for her is still a filial love. We know that the mother of a great hero rbceives more praise ~han the mother of a lesser hero. We know that as a man advances from mayor to governor to president, the honor and influence of his mother increases proportionately. What limits, then, can be assigned 114 May, 1949 MARY'S PLACE IN OUR LIFE to the power, dignity, and glory due to the beloved mother of Oni~ who is Infinit!! The Incarnation is God's chosen way of uniting us to Himself. The manner of the Incarnation shows Mary's share in His plans. Cardinal Newman writes (Discourses to Mixed Congregations. p. 348) : "She, as others, came into the world to do a work, she had a mis-sion to fulfill; her grace and her glory are not for her own sake, but for her Maker's; and to her is committed the custody of the Incarna.- tion; this is her appoqnted office . Asshe was once on earth, and was personally the guardian of her Divine Child . . . so now, and to the latest hour of the Church, do her glories and the devotion paid ber proclaim and define the right faith concerning Him as God and man." The Church is an extension of the Holy Family and needs Mary as Nazareth needed bet. St. Augustine reminds us that Mary is the mother of the Mystical Body, bearing the whole Christ, the Head and the members. Her divinely appointed task is not finished until all the members are fully formed. 6. The Manner of Christ's Birth By the miraculous virginal delivery God preserves Mary's physi-cal integrity that it may be in harmony with her spiritual perfection. The other circumstance~ of His birth--the angelic songs calling the shepherds, the star guiding the Magi, the words of Simeon and Anna, the murder of th~ Innocents-~-all seem to attract premature attention to One who wished to stay hidden for another thirty years. But these manifestations during Christ's infancy serve to give the mother prom-inence. By bringing Christ to 3ohn the Baptist, to the shepherds and the Magi and ~-imeon and Anna, and soon to Egypt, Mary is the first Christopher, the first to offer Christ to ignorant and learned, to rich and poor, to Jew and Gentile, in Jerusalem and in pagan lands. God, who plans all ~t-hings carefully and lovingly, planned it thus. 7. "He went down to Nazareth and was subject to them" (Luke2:51) Gbd spends thirty-three years on earth t~eaching by word and example; thirty of these are spent leading Mary to higher sanctity. He serves her lovingly day after day and year after year, and inspires Luke to write of it that we may follow Him in this service and love. 115 T. N. JORGENSEN Ret~ieto for Religious ,~. Cana and Calvary Although Mary naturally stayed in the background during Christ's public life, God did arrange that its miraculous phase be-gin at Cana at her request and that it be finished on Calvary as she stood beneath the cross. On Calvary Mary, who had accepted Christ at the Annunciation on His own terms as tI~e Lamb to be slain, sur-renders her mother's rights lovingly, willingly though heart-bro-kenly, that her Lamb may die to remove the sins of the world. We are grateful to priests for their share in bringing us the Eucharist with Christ's real presence and His symbolic death. We must not be unmindful of Mary's great part in the first coming and the actual death of this same Christ. .9. Pentecost This is the birthday of the Church. As the Holy Spirit comes to abide with us permanently upon earth, Mary is present to welcome Him (Acts 1:14 and 2:1). Her presence when Christ sends His Spirit of Love to dwell with us is as necessary for the full harmony and development of God's plans as. her presence on Calvary had been. She is the first and perfect member of the Church, its most glorious jewel on its birthday and throug, h all of its days. She is so much at one with the Chtirch that both are described simultaneously by ,John's "a womati clothed with the sun"; both are the beautiful Spouse of ChriSt admired in Solomon's Son9 of Sonqs. I0. Mary's Assumption and Coronation : If we love a person greatly, we wish to be as r~uch like him as possible, to share our possessions and honors generously with him. Christ's Ascension into heaven as King of angels and men is paralIeled by his gift 'to Mary of her Assumption and Coronation as heaven's Queen. The mother of the Creator is made queen mother of creation. This reveals God's love for Mary and His wish that we acclaim her glory and power. Naturally He wishes us to honor her whom He honors, to love her whom He loves, to know and praise this master-piece of His creation and redemption and exaltation. God's judgments are true; one worthy of His honor and trust and love is worthy of ours. Mary is Christ's gift to us; to slight her is to wound Him. I I. The Church's Devotion to Mary The Church honors Mary greatly. The Mass, for instance, be-sides other prayers to Mary, starts with th~ Confiteor's ".I confess to 116 Ma~, 1949 MARY'S PLACE IN OUR LIFE Almighty God, to the Blessed Mary ever Virgin," continues with the Communicantes' "honoring in the first place the memory of the glo-rious and ever Virgin Mary, Mother of God," and closes with the Salve Regina's "our life, our sweetness, and our hope." Besides the many Marian feasts spread through the year, the Church dedicates to Mary the months of May and October. It urges . ¯ the wearing of the scapular, the saying of the Rosary, the making of Marian novenas. Think of the variety of religious orders dedicated to Mary, the number who have taken her name, the host of books written about her, the many hymns sung to her, the countless altars bearing her statue. All this devotion is a true manifestation of God's love for Mary, for the Church is guided by His Spirit of love. 12. Her Mediatrixsbip of All Grace Tbig gift means that God grants no grace to 'us except through Mary's mediation. All of' our supernatural activity depends upon grace. At every moment we have power to do good, to avoid evil, to increase our glory for eternity, to help save other soulS. At every moment, therefore, Mary must be interceding for each of us with all of her great love and prudence. Since God orders all things harmoni-ously and justly, the lower for the higher, the temporal for the eternal, the physical an~t mental for the spiritual, Mary's charge of the spiritual life of all on earth means that this is Mary's world in a won-derful way. To her more than to any other creature is addressed that promise of Christ, "Well done, good and faithful servant, because thou hast been faithful over a few things, I will place theeover many things; enter thou into the joy of tby lord" (Mr. 25:21). This position of Mary's means as much to us who need the grace as' to her who gains it for us. Our superiors and teachers and parents and closest friends all taken together do not enter into our life as intimately, deeply, fully, endlessly as Mary does by her universal mediatrixship. The twelve points just enumerated show that God loves and favors Mary exceedingly and wishes us to give her a prominent place in our search for Him. The often repeated statements ."God wants us to go to Him as He comes to us--through Mary" and "To God through Christ, to Christ through Mary".are true and impqrtant guides for us. As Father Faber writes: "Devotion to Mary is not an ornament in the Catholic cult, 117 T. N. JORGENSEN Reoieu~ lot Religious something superfluous or a means among many others that we may use or not as we choose. It is an essential part of Christianity . a definite arrangement of God . Devotion to Mary is not half 'enough preached, not the prominent characteristic of our religion which it ought to be. Hence it is that Jesus is not lo~'ed . He is obscured because Mary is kept in the background. Thousands of souls perish because Mary is withheld from them.", A deeper knowl-edge of Mary brings the Incarnation into clearer focus. For one who wishes to understand Christ more fully, reading about Mary is not a waste of time or a roundabout way any more than putting on glasses is a waste of time or a hindrance to a nearsighted person. It is a direct and effective means. Father Leen writes: "Without Jesus no salvation, without Mary no Jesus. And as without Mary it is impossible to have Jesus, so too without~a knowledge of Mary it is impossible to have a knowl: edge of Jesus . The cause of all the heresies that have ravaged the Church, the explanation of all failures in the spiritual life, can be traced to a lack of recognition of the spiritual maternity of Mary." (Our Blessed Mother, p. 103.) This is strong and sweeping language, but the spiritual maternity of Mary is a broad and vital gift deeply affecting the spiritual endeavork of all who seek to find God through the Incarnation, our God-given way of finding Him. God desires that we love Mary. Knowledge of her does much to foster this love. Therefore we should study Mariology. Su.rely that is a logical conclusion. We cannot love one deeply whom we know but vaguely, and even educated Catholics often know but little of Mary's greatest gifts. Devotion to Mary is great and growing, but its very growth increases the need to protect it from all super-stition and error. The widespread study of Mariology will bring many more to Mary, and at the same time it will place their devotion firmly on a Correct intellectual and a safe emotional basis. We are creatures of both head and heart, and God wishes us to serve Him according to our full nature. Too much emotion and too little dogma is ineffective and dangerous. Emotional religion, a transient turning to prayer in time of stress and a multiplication of novenas or other prayers for the novelty, fosters superstition and selfishness. On the other hand, too much intellect, a dry and imper-sonal study of theology, fails to warm the will. Advance in theo-logical knowle~tge, if it overemphasizes the head approach, may make us proud instead of holy. The gre~it heresiarcbs often knew much 118 May, 1949 MARY'S PLACE IN OUR LIFE the'ology. Many Christians know enough about their faith to be ~aints, but they still live in sin because they know these truths only in a cold, detached, theoretical manner. The will needs a nice balance of the two win~s of knowledge and love to carry it safely to God. The study of Mariology brings us a devotion with the perfect head-heart combination, the correct union Of thought and emotion. It is firmly based on fundamental dogma, for Mariology leads us .to study the mysteries of the Trinity, the Incarnation and Redemption, the horror of sin, the glory of grace, and so forth. Think of how much dogma is needed, for instance, for an understanding of the mysteries of the Rosary. True Marian devotion also offers a strong heart appeal. What is more moving than the sight of the Virgin Mother in quiet adora-tion beside the crib or in ,courageous adoration-beneath the cross? The theme most popular in world literature is the Cinderella plot. No variation of it cari be more moving or amazing than the story of the little girl of Galilee become God's mother and queen of.heaven. And it increases in appeal when we realize more deeply our own part in her story. This great queen who charms the angels serves us lovingly every moment of our lives! Truly Mariology offers us a devotion in which both head and heart work energetically yet har-moniously and safely together to carry .us to God. Studying Mariology gives help to all of our prayers, but espe-cially to our Rosary and Eucharistic devotions. When meditation on the mysteries of the Rosary is successful, it reveals G~d's love for us, teaches us ~ working answer to the problem of pain, keeps our eternal reward vividly in front of us, and leads us to meet the joys and sor-rows of life.wlth a deeply supernatural viewpoint. A Mariology course aids greatly in gaining this success. The Eucharist is the center of our spiritual life. A devout under- .standing of it depends mainly upon grace. Union with Mary secures this grace. We seek Mary because sl~e is Christ's mother; we fi~ad her to find Him. He is distant to those who slight her but gives Himself lovingly to those who seek her. This is true for all devotions to Christ but most of all for our Eucharistic devotion, for "the flesh of Christ is the flesh of Mary." She gave of her flesh that God might become man and dwell among us. The study of Mariology will enable us to please Christ by defending the honor of His mother and by bringing her love to others who need her. "Why did Christ seem to snub Mary? Why T.N. JORGENSEN does Scripture seem to say so little of her?. How can one who is free from concupiscence fully understand our trials, or one who is free from sin understand our weakness? How can we find Christ more quickly and fully by studying Mary and Jesus together than by studying Christ alone?"--if such questions are asked of us, can we give good answers? In the day-after-day study of the classroom, the answers to all such questions can be so throughly learned that they will always be remembered. One who has studied Mariology will gladly and effectively speak about Mary, encouraging her friends, converting her enemies. We all need Mary's strong help in our hourly struggle against the world, the flesh, and the devil. She is truly our spiritual mother and wishes to enter fully into our spiritual lives. Because of.her position, her virtues, and her sufferings for us, she has a right as well as a duty to aid us. We have the right and duty to discover her for ourselves and for others. These are some of the reasons why Mariology courses should be available to all students, strongly urged upon all. Our work for the introduction and success of these courses will delight God and bring ¯ His blessings to us, to the students, and to the school. If we cannot work directly for this, we still have a vital part to perform--we can pray for the success of such courses. These prayers will be our share in fulfilling Mary's Fatima desires and will bring great help to count-less souls. The generals of religious orders, the bishops, and the Pope strongly urge all to be devout to Mary. If many thousands of our Catholic students took Mariology courses each year, think of the help Jesuits would have in running sodalities, Dominicans in spreading the daily and meditative saying of the Rosary, Carmelites in moving all to a persevering and devout wearing of the scapular, the Marian-ists and Montfort Fathers in leading all to make and keep an act of full consecration to Mary, pastors in fostering May and October devotions and membership in the Legion of Mary, those interested in Fatima in securing great numbers for the First Saturday Com-munions, and the Pope in sharing with all his great devotion t6 Mary. What virtue and wi?dom and power this would bring to the Church on earth, what joy and peace to the world. Considering God's great love for Mary, we can have all this and heaven too-- if we praise her tO please Him. 120 °/V yst:ical Life .-tV ys!:ical Prayer M. Raymond, O.C.S.O. [There are three theories concerning the normal development of the Christian life. According to one theory, the normal culmination is mystical prancer; according to another, it is a mystical h'fe,'but not necessarily mystical prayer: and according to a third, mysticism is outside the normal development. It may well be that the differ-ences represented by these theories are more verbal than actual. But it seems advisable to note that, even though the differences be real, each theory is tenabl~ within the scope of sound Catholic spirituality, and none of them is certain. In the present article, Father Raymond strikes a vigorous blow for the second theory, the mystical llfe. W'e believe that his article should produce the effect he desires: namely, afford consolation to religious engaged in the active life who may wonder how theg also, without enjoying infused contemplation, can become mystlcs.--ED.] THIS little effort was almost titled "Thanks to Carcinoma," for it was one carcinoma that took me from Gethsemani to St. Jo-seph's Infirmary, Louisville, and another that brought Father Carl Miller, S.,I., all the way froha India to the same hallowed spot. So in very truth it ~vas thanks to carcinoma that I saw theory borne out in practice and have been urged to tell you the consoling truth that the distinction between, mystical life and mystical prayer tells of a very real differenc!! As [ have watched my monastery these late years become over-crowded and have seen foundation after foundation made from this Ladybouse, I knew there was a definite drift toward the contempla-tive life. As I .read letter after letter from earnest souls in almost every stratum of society, however, I began to suspect that too many were confusing contemplative prager with the contemplative life. But it took a carcinoma to show me that my suspicions were very well grounded and that the world of religious needed to know the distinc-tion made by Dora Lehodey, O.C.S.O., and Jacques Maritain. It is unquestionable that every Christian is a potential mystic; but it is not true to say that all baptized persons are destined to develop into mystics of prayer, are to know the heights of infused contempla-tion, and are to have an experimental knowledge of the Triune God dwelling and working within them if they will but live the ascetical life to the hilt and nurture the growth of the "seeds" planted in their souls when they were reborn from the womb of the water and the Holy Ghost. 121 M. RAYMOND Review/:or Religious I had read much about the "'normal development of the spiritual life" in books, brochures, and articles that have enjoyed wide popu-larity. I had seen the possibility of too many becoming confused and thinking that be or she alone had developed properly who had reached the state of mystic prayer, or infused contemplation. But it was St. Joseph's Infirmary tbat convinced me that it is not enough to point out to people that when John of the Cross and the three great Western Doctors, Augustine, Gregory, and Bernard, say that "con-templation is the normal and natural issue of the spiritual life" they may be talking of "acquired contemplation" and not of that highest limit of contemplation which involves an experimental perception of God's Being and Presence. No, one must go further and state clearly that there are three distinct mysticisms. -- But don't let me run ahead of my story. Father Carl Miller, S.J., was only skin and bones when I was called to his bedside. Cancer of the pancreas had eaten away all his flesh, but had left his mind as alert as flame. God graced me with four days filled with short visits to the side of this man who had spent twenty-four years of his life amongst the aborigines of the Patna Missions in India, and who was still burning to go back there in order to bring God to these benighted peoples and these benighted peoples to God. Secretly I wondered if the great St. Paul, with his longing to be "an anathema" for his brethren, excelled the zeal and love that fired this skin-covered skeleton called "Father Carl.". And yet our conversations seldom touched India, for once be learned that I was a cloistered contemplative he had but one topic for discussion. One morning he brok~ out with an exclamation that can be described on.ly as hungry. "Oh, father," be cried, "if I had my life to live over again I would go to India, of course, but I would devote ever so much more time to contemplation!" I chuckled softly, and even more softly quoted: "Our hearts were made for Thee, O Lord, and they will never know rest until they rest in Thee." A wondrous smile flamed in those luminous eyes that looked at me from a skull that had but a transparent skin tightly drawn over it. Then a voice that was colored fire said: "Exactly! Exactly! Won't you tell me now how to become a contemplative; how to be a mystic!" That last word made me laugh aloud. How often had I heard it since leaving my monastery just a few days before! And didn't its 122 May, 1949 MYSTICAL LIFE--MYSTICAL PRAYER every use connote a confusion! Weren't all these earnest souls--the nursing nuns," the teachers from our best academies, the priests from the neighboring parishes, and even some of the more advanced lay-men- weren't they all thinking of infused contemplation when they used that word? Weren't they all unacquainted with, or forgetful of, the distinction between the mystical life and mystical pra{ter, properly so called? Naturally I was thrilled to find so many souls athirst for God, for I am in hearty agreement with the man who had written "the. strength of Religion at any period of history is to be measured by the number and quality of its mystics, of its 'God-intoxicated' men and women." But I was both amtised and a bit alarmed to find so many of them thinking of only~ one kind of mysticism, one kind of "God-intoxication"-- that found in infused contemplation strictly so called. There is real danger in that delusion, for discouragement is still the devil's most pot~iit weapon in his campaign against religious. Had I not spent so much time at St. Joseph's Infirmary, I might not now feel the urge ~o tell the truth about the three mysticisms so pressing, nor know the truth itself to be so pulsingly practical. I believe that God allowed me to see each of the mysticisms in action; I know he allowed me to see that there are quite a few souls'who will know no peace until they have been persuaded that infused ~ontem-plation is not for each of us, nor is it the normal, natural, inevitable outcome of an ascetical life lived with utmost generosity. I understand the longing in these souls. I exult in its genuine-ness; for I know that Augustine of Hippo struck off a universal truth when he said that we shall "never know rest until . "' Yes, I re-joice in the strong drift toward .mysticism so manifest in our day'. ,But I would like to keep some from drifting too far, and others from wrongly resisting the drift. So, in the wake of the authorities men-tioned above I first give a word of encouragement. I say: Fathers, Sisters, Brothers, don't be disheartened if you have never known anything like infused contemplation. Don't be deluded into thinking you have not lived the religious life properly just because you cannot now call yourself, or be called by competent authority, a mystic in the sense that your prayer has been or is manifestly passive. And, above aI1, do not for a single moment consider yourself abnormal or subnormal because you have not reached that develop-ment which some b'ooks on prayer, or perfection, or contemplation say is the normal development of the spiritual life, namely, infused 123 M. RAYMOND Ret~iew for Religious contemplation. For it simply is not true that the ascetical life, lived to the utmost, inevitably leads to mystical prayer in this sense of word. Normally, you cannot be a mystic Without first having been an ascetic; but you may well be a true mystic without ever having known infused contemplation. The question which has caused more than one controversy in the past--"To what does the spiritual life normally lead ?"--seems to me to have received its final answer in the reply: "Not into mystical pr~tyer, but into the mystical life.'" This is the reply I found in the appendix to the French version "of Dom Lehodey's Wags of Mental Prayer. He felt forced to add this explanation because his name had been used to support both sides of the controversy ~eferred to above. He very carefully, and even somewhat laboriously, moves from premise to premise until he is finally able to say we must distinguish between mystical life and. mystical prayer if we are to avoid serious error. Having reached this conclusion he supports himself by numer-ous quotes from Jacques Maritain and Father Garrigou-Lagrange.* Briefly the thesis resolves itself to the .old dictum that "Practice makes perfect." Their teaching is one that leaves little room for doubt or questions. They see grace, the virtues, and the gifts. They watch them in action. In the beginning of the spiritual life they see that grace remains bidden--though operative; and we, it seems, have to take the initiative. Grace here seems to adapt itself to our "hun~an mode" of acting in prayer and in all other things. We are now definite!y i6 the ascetical lif~. But as the spiritual life deepens and develops, the gifts take the ascendancy over the virtues. When this happens one is in the mysti-cal way. When the gifts dominate habitually and in a manifest man-ner, then, unquestionabiy, one is in the mystical life. Hence, Dom Lehodey defines this life as "a life lived under the habitual direction of the gifts of the Holy Ghost in what St. Thomas calls their 'super-human mode.' " And for the consolation of all let me cite Maritain to'the effect that "the precise moment at which the mystical life begins cannot be ascertained in practice, but every Christian who makes progress in grace and tends toward perfection will, if he or she lives long enough, enter the mystical life." XTo avoid misunderstanding, it should be added here that Garrigou-Lagrange, while admitting this mysticism in action, would hold that normally the mystics in action should also be mystics in contemplation. 124 May, lP49 MYSTICAL LIFE--MYSTICAL PRAYER That would sound not only like a large statement but like an erroneous one if we looked at history and believed that the mystical life was synonymous with mystical prayer. The list of mystics who enjoyed infused contemplation is not so long! What does Marltain mean then? He means that there are three mysticisms, each of which constitutes a separate vocation. There is the mysticism of prayer, the mysticism of action, and the mysticism of suffering. On what do these men base their thesis, you may ask. It is on the unshakable fact that there are seven gifts of the Holy Ghost, only two of which are pre-eminent in the lives of the mystics of prayer. They very wisely point out that most of us have not been cast in the mold of the contemplative mystics. Our native endowments run cgunter to the requisites of temperament, disposition, and a multi-tude of circumstances independent of our own wills which must be had befbre one is an apt subject for the special infusion. Dom Lehodey clinches this point by telling how he has seen souls of equal good will and generosity, in the same environment and under the same director, develop differently. One is seen to reach contempla-tion very rapidly, another very slowly, another not at all. He says the ultimate explanation lies in the fact that God wishes to remain Mas-ter of His gifts, and distributes them according to the design He has on each soul. That truth coming from such a master should stop each of us ¯ from thinking the "grass is so much greener in our neighbor's yard!" Those in the "mixed life" should not "envy" cloistered contempla-tives; nor should cloistered contemplatives "begrudge" the active ones their work with and for and on souls! His further remark should come as silver waters to slake our God-thirst. He rather forcefully states that prayer and perfection are not synonymous, and that con-templation is not the prayer of the perfect alone. Many who are very imperfect have been graced by God with infused contemplation, while many truly perfect souls have never known that boon. Any experi-enced director, he says, will tell you that he has met souls further ad-vanced in virtue than in prayer and others that are much further ad-vanced in prayer than in virtue. The practical conclusion seems to be, then, to rest satisfied with the native endowment that is ours, to rejoice that God has given us so much, and to concentrate on our efforts rather than to be studying their effects. It will do us little good to be continually taking our spiritual temperature, feeling the pulse of our souls and counting our 125 M. RAYMOND Review for Religious mystical respirations. The truths to remember are: we are called to be rngstics (but not.necessarily'mystics of prayer); and secondly, that if we advance in grace and tend toward perfection we shall inevitably enter the mystidal life. Variety is the spice of life, and God the Holy Ghost likes the mys-tical life spicy. Granted that this life is fundamentally one, it re-mains patently true that it can'assume the most varied forms, not only because there are seven gifts, but also because the Holy Ghost, their lnltiateur babituel, can set them in motion according to His good pleasure and have the same gift shine out differently in different souls. Who cannot distinguish Catherine of Sienna from Teresa of Avila; Teresa of Avila from John of the Cross; John of the Cross from Paul of the Cross; Paul of the Cross from Ignatius of Loyola; Igna-tius of Loyola from Francis Xavier; Francis Xavier from Francis of Assisi: Francis of Assisi from Francis Borgia, etc., etc.?--all mystics of mystical prayer, but each as different from the other as star from star and individual from individual. If the Holy Ghost should wish your sanctification to assume a distinctly contemplative character, He will make use principally of the gifts of wisdom and understanding; but should He desire your life to be less contemplative and express itself in a mysticism that is pre-dominantly actlve--e.g., in the perfection of humility, or obedience, or some other religious virtue; or in the suffering of trials along with holy abandonment; or in zeal for souls along with an intense interior life--He will call upon the active gifts rather than the contemplative, and you will be a mystic truly, though not one of mystical prayer. Now don't mistake me. These active mystics will be prayerful souls; 'their prayer will be simple, tender, and childlike. But, re-markable though they be as pray-ers, the m6re remarkable trait about them will.be their mysticism of action. Wisdom and understanding will not be as manifest in their lives as will be counsel, knowledge. piety, fortitude, or fear of the Lord. Would you not tl~ink that you had seen this thesis verified in fact had you stood beside Father Miller and heard him ask everyone who came to his bedside to pray that he "might give God cheerfully, promptly, and without reserve whatever God asked of him"? Is not that fortitude that is extraordinary, that works effortlessly, that dominates a life? Would you not recognize real knowledge in the man when he joyfully cried: "My best work for the Patna Missions began when I arrived at St. Joseph's Infirmary." And what would 126 Ma~l, 1949 MYSTICAL LIFE--MYSTICAL PRAYER you have thought of his mystical life if you had heard him. say: "Father, I want everyone who meets me to meet Christ desus"? Do you see now why I laughed aloud when he asked me to teach him how to become a m~jstfc? Is it not obvious that he had lived the mys-tical tffe of action in Patna Mission and was crowning i~ by a mysti-cal life of sufferfhg in Louisville? The moment I saw the light in this man's eyes I knew I was viewing something that had not been kindled on this earth; and now that he has gone to God, I know I spent four days with a real mystic who had never known mystical prayer. As I watched the nursing nuns in that medical center I shook my head and said: "Indeed you are right, Dora Lehodey: Mystical prayer is not for all, though the mystical life is!" How could I refrain from such a statement when I saw these women pui in day after day of a service that could be motivated only by extraordinary lo~)e? .They were up at ten minutes to five every morning, and I know some of them seldom retired before ten minutes to eleven. They gave eighteen hours, crowded with service, to Christ in His mystical members. And they did it with an ease and effortlessness that made me conclude that the lnftfateur babftuel was working in their souls every moment with His gifts. The tho.ught of these nuns suggests the insertion here of a very true paragraph from the brochure What Is Contemplation? written by my confrere, Frater Louis, known to you as Thomas Merton. He rightly remarks: "The great majority of Christians will never become pure con-templatives on earth. But that does not mean that those whose vocation is essentially active, must resign themselves to being excluded from all the graces of a deep interior life and all infused prayer. There are many Christians who serve God with great purity of soul and perfect self-sacrifice in the active life. Their vocation does not allow them to find the solitude and silence and leisure in which to empty their minds entirely of created things and lose themselves in God alone. They are too busy serving Him fn His children on earth. At the same time their minds and temperaments do not fit them for a p'urel~j contemplative life. Complete isolation from all temporal activity would upset their souls. They would not know what to do with themselves. They would vegetate and their interior life would grow cold. Nevertheless theft hnoto how' to find God by devoting themselves to Him in self-sacrificing labors in which they are able to 127 M. RAYMOND Review [or Religious remain in His presence all the day tong. They live and work in His company. They realize that He is within them and they taste deep, peaceful joy in being with Him . Without realizing it, their humble prayer is, for them, so deep and interior that it brings them to the threshold of contemplation." (Italics mine.) My confrere uses the word contemplation in the restricted sense of infused prayer throughout his work. But you can see how neatly his theory fails in with the correct thesis of the authorities I have quoted throughout. You can see that those whom he calls "quasi-contem-platives" would be called by Lehodey and Maritain "mystics (or con-templatives) of action." I cited the passage because it fits my nursing nuns so perfectly. I had seen much of the mystical life in action and in suffering on St. Joseph's "First East" and "First West," but it waited for my re-turn trip home to show me the mystical life in prayer. It was in, one of the large motherhouses of our nuns where I was asked to bless the sick in the infirmary. I gladly acceded, but soon saw that God was blessing me through the sick Sisters much more than He was blessing the sick Sisters through me. I was ushered into a tiny room where an old, old Sister lay awaiting death. The atmosphere of that little cubicle struck me like a blow. What I have said about the light in Father Miller's eyes, I say about the atmosphere surrounding this aged, prayer-filled nun: It was not of this earth! If you had heard her cry of joy when I softly said: "You know God loves you, Sister," you would have realized that you were listening to a soul, who knows God intimately, become articulate. If you had seen the light that suffused her coun-tenance when I added: "And you love God dearly, don't you?" you would understand why I wanted to kneel and receive her blessing rather than raise my hand to trace over her the sign of the cross. My escort did not need to whisper: "This is our saint. She never stops praying." I knew! As I said in the beginning, I belieoe that God allowed me to see the three mysticisms in actuality. You do not have to agree with me on that point. But I beg you to agree wholeheartedly with the truth of the thesis I have been propounding: We are all called to be mystics; but not all to be mystics of prayer. There is a mysticism of action and a mysticism of suffering. Each of us is to fit into some one of those mysticisms; some of us perhaps in all three. But do not grow disheartened just because your temperament, disposition, and present 128 Ma~l, 1949 MYSTICAL LIFE--MYSTICAL PRAYER occupation militate against anything like the mysticism of prayer. And now I know you have only one question: "How can we in the active life become more contemplative or mystic?" Well, Dom Lehodey ended his appendix with the advice that we "examine ourselves, in a peaceful and childlike manner, to ascertain Whether or not we are doing what is necessary to keep our souls free for the divine action." He then urges us to obedience and humility, saying, "It is by obedience and humility that the soul enters spiritual childhood." You can guess the rest. "He who humbles himself shall be exalted" (Mt. 23:12). Or, as Divine Wisdom had said long before: "Si quis est parvulus, veniat ad me" (Prov. 9:4). Dora Lehodey concludes: "To make ourselves little, and to let ourselves be made little, is the means par excellence of keeping our souls open for God's action. If He finds us little, He can lead us, according to Hid choice, either by the mysticism of action, the mysticism of suffering, or the mysticism of prayer; or, if He prefers it, by all .three together.'" If that does not appeal to you might I dare the.suggestion that you remember but one thing? Just remember: We are His members! That's all. For it is by living the doctrine of the Mystical Body that we become true mystics; since the best description of a mystic I have ever read runs: "A mystic is a Christian fully cbr~scious of himself,'" That means to be conscious of our dignity as members of Christ Jesus; conscious of our supernatural endowment of grace, virtues, gift~, divine indwelling, adoption, elevation,, etc., etc., etc.; very con-scious of our duty to "fill up what is wanting to His Passion"; and conscious of the destiny of all men to be members of that Body of which Christ is the Head; conscious of our own destiny. Let me conclude with a few words from Father Walter Far-rell, O.P. In his Companion to the Summa he says: "The first con, dition of contemplation is love.'" The contemplative is to be visua-lized as "a gallant lover reckless of the cost of his love.'" "Contem-plation begins in love, endures by love, and results in love . This love of a contemplative is a holy, clean, beautiful love; for holiness, cleanliness, beauty are conditions for contemplation." So if you would become a mystic--fall ir~ lover. But remember that love not only adores--love serves; love Suffers; love sacfi£ces! Now don't ask me if it is legitimate to desire mystical pr~yer; for the answer is that it is inevitablet. We all want to see God. That urge is as deep as our instinct for self-preservation, if not deeper. But let us remember that the "face to face" vision is for the other 129. JOSEPH F. GALLEN Religious life, and that we who are not cast in the moId of Teresa of Avila or John of the Cross can say with the Founder of the Sanguinists, "If it is so sweet to tire ourselves for God, what will it be to enjoq Him?" and go along in our active mystic lives as happy as angels. Reception Prot:ession Joseph F. Gallen, S.J. THE receiving of the vows is subject to misunderstanding in itself, and its importance can be overlooked by the priest pre-siding at the profession and by religious superiors. Any priest knows the necessity of delegation for a marriage at which he assists: he may not be as keenly aware of the equal necessity of delegation for the vows that he receives. The principles governing the recep-tion of the vows are applicable to both clerical and lay institutes. The following discussion is explicitly concerned with lay religious congregations of Brothers and Sisters. The subject is treated directly as it exists in congregations of Sisters, since these are the more numerous. Distinction between Admission and Reception Reception of the vows is often confused with admission to the vows. These are two distinct ideas and acts, but both are required for the validity of the profession. Admission is the juridical act by which the competent superioress decides that a person may and should be allowed to make a religious profession. The act of admis-sion appertains to the higher superioress designated in 'the constitu-tions and bet council. The Code of Canon Law permits that the vote be of either the chapter or the council, but this power will not be given to the chapter except in institutes that have the govern-mental structure of an independent monastery. Admission to the vows, therefore, is an act that precedes profession, an act in which the future professed has no personal part. By admission the subject does not become a professed but is only rendered apt for making a future profession. Reception of profession is the act by which the legitimate supe-rior, in the name of the Church and of the particular institute, ,130 May, 1949 RECEPTION OF PROFESSION accepts the profession. Reception appertains solely to the superior designated for this act in the particular constitutions. The Code gives the council or chapter no part in this act. R~ception is thus concomitant with profession. At the same time that the subject makes profession, the competent superior accepts the profession. Canon 572, § I, 6° clearly states that the vows are invalid if not received by the competent superior personally or thr6ugh a delegate. There are two reasons for this law: (I) religious vows are public vows, and canon 1308, § I defines a public vow as one that is received in the name of the Church by a legitimate ecclesiastical supe-rior; (2) religious profession is also a quasi-contract between the professed and the particular institute. A contract demands the con-sent of both parties, and thus the institute also must consent. Practical applications.--It is possible that the distinction between ~dmission and reception is not universally realized. This case can occur not only from a misunderstanding of the constitutions but also I~ecause of omissions in the constitutions. There are three articles of the constitutions that are at least helpful in emphasizing reception and in ascertaining the person competent to receive the vows: (1) the general requisites for the validity of every juridical profession; (2) the formula of the vows; (3) the article on signing the declaration of the profession. There are a few constitutions that omit the first and third articles and that mention neither a superioress of the institute nor the local ordinary in the formula of the vows. It is not of obligation that either of these be mentioned in the formula. Another difficulty that can occur under this heading is the con-fusing of a juridical renewal of vows with a devotional renewal. All religious realize that the first temporary profession and the perpetual profession are not the same as a devotional renewal. However, if we take the example of an an institute that has three professions of temporary vows for one year instead of one profession for three years, it is possible to find religious who do not distinguish, at least adequately, either these annual juridical professions or the profession consequent upon a prolongation of temporary vows from a devo-tional renewal of vows. This is a serious error. All of these annual professions, as also the profession in a prolongation of temporary vows, are as strictly juridical professions as the first temporary and perpetual professions. A juridical renewal is a new profession of vows that have already expired or will soon expire. A devotional renewal may be made at any time, whether the vows are temporary 131 ¯ JosEPH F. GALLEN for Religious or perpetual. No new obligations are assumed in a devotional renewal, whether it is made individually or in common. The sole purpose of a devotional renewal is to reinvigorate fidelity and fervor in fulfilling obligations assumed in the past. A devotional renewal, inasmuch as it is not a strict emission of vows, does not have to be received. Any juridical renewal is a real religious profession and must be received. A moment's thought shows us that the second annual profession.of temporary vows is as strictly a religious profes-sion as the first annual profession. All of the general requisites demanded by canon 572 for a valid religious profession must be observed also in the juridical renewals and in the profession of a Sis-ter whose temporary vows have been prolonged. Who Is Competent to Receioe the Vou)s? Canon 572, § 1, 6° states: "That it be received by the legitimate superior according to the constitutions, either personally or by dele-gate." The constitutions, therefore, are to determine the sfiperior who is to receive the vows. The Code of Canon Law leaves this superior undetermined. In pontifical institutes that are not divided into provinces the constitutions almost universally prescribe that the vows are to be received by the mother general or her delegate. This is also the prevailing practice in pontifical institutes that are divided into provinces, but in these the legitimate superior is also frequently prescribed as the higher superioress or her delegate, the mother pro-vindial or her delegate. Different superiors may be assigned for the various professions, for example, the mother general for the perpetual profession and the mother provincial for all professions and renewals of temporary vows. The constitutions could also assign the recep-tion of profession to local superioresses. Constitutions that contain determinations such as those listed above cause no difficulty. They clearly and accurately determine the legitimate superior. This determination should be made in the article that lists the general requisites for a valid profession and that reproduces'canon 572. The part of this canon, given above, that treats of reception should read, for example: "That it be received by the mother general either per-sonally or by delegate." In diocesan institutes also it appears to be the prevailing practice for the vows to be received by th~ mother gen-eral or her delegate. It is most unusual for these institutes to be divided into provinces. The constitutions that cause practical difficulties are those that 132 Ma~l, 1949 RECEPTION O,F PROFESSION fail to determine the superior for reception Under the general requisites for a valid profession. This is an inaccuracy; in the compiling of the constitutions, since the Code of Canon Law clearly presupposes that the constitutions determine this Superior. The usual case of this lack of determination is found in constitutions that merely repeat the words of canon 572, § 1, 6°. Thus one set of constitutions reads: "that it be received by the lawful superior either personally or by delegate according to the constitutions." The article of the constitu-tions that primarily should determine the superior competent for reception has failed to do so, and the problem now is: Who is the legitimate superior? The Code Commission has given a reply on such cases and stated implicitly that the secondary source of deter-mination of the competent, superior is in the formula of the vows. According to this reply, the local ordinary is the one competent to receive the vows, if he alone is mentioned in the formula of the vows. The reply did not go beyond this case, but if we apply logically the principle that is implicit in the reply, a superioress of the institute who is the only one mentioned in the formula will be the person competent to receive the vows. The case becomes more complicated " when both the local ordinary and a superioress of the institute are mentioned in the formula. The reception in this case appertains to the superioress of the institute mentioned in the formula, since the receiving of the vows is the act by which the subject is incorporated into the institute and thus by its nature appertains to the superiors of the institute. We cannot say that this last rule is universally true. It is not impossible to find such an institute in which the local ordinary has always received the vows, and it can be held that he was the one intended in the expression "legitimate superior" of the constitutions. Finally, there are constitutions of this type that mention neither the local ordinary nor a superioress of the institute in the formula of the vows. In this case it seems that we shoul(i resort to the article of the constitutions on signing the declaration of the profession. Canon 576, § 2 commands that the declaration of the profession be signed by the professed and by the one receiving the vows. Therefore, this article also should specify the one competent to receive the vows. If this article reads: "and the mother general or her delegate and the professed Sister herself shall sign it," we may hold that the mother general is the superior competent to receive the vows. However, in actual practice this article is often ambiguous. In the absence of any other determination, the superioress of the institute who has the right 133 JOSEPH F. GALLEN Review for Religious to admit to the particular profession is also the competent superior for the reception of that profession, since reception is the complement and execution of admission. The principles given above apply equally to pontifical and diocesan institutes, since reception of the vows is by its nature and by the laws of the Church a matter of internal government. The practical conclusion of this discussion is that no institute should tolerate obscurity in its laws concerning the person competent to receive the vows. The Local Ordinartj as Recipient of the Vows There are a few pontifical and a greater number of diocesan con-gregations whose constitutions prescribe that the professions are to be received by the local ordinary or his delegate. The reply of the Code Commission, mentioned above, makes it evident that the ordinary in such cases receives the vows only in virtue of a general mandate or commission given to him in the constitutions of the institute. The facuity to receive the vows in either a pontifical or diocesan congre-gation does not appertain to him in virtue of the fact that he is local ordinary. In these institutes the local ordinary either personally receives the vows or delegates another to do so. It is the common practice for him to delegate a priest. Therefore, a priest who is invited to preside at a profession is to be vigilant when the constitutions prescribe that the vows are to be received by the local ordinary or his delegate. He will receive the vows; and he is to make sure, before the professions, that the superioresses of the institute have secured delegation for him to do so. He will not be overcautious but only prudent if he asks to see the letter in which the delegation is given. He may find that the local ordinary was asked merely for the faculties for the retreat before professiori, or for faculties to preach, and that the letter contains nothing about delegation to receive the professions. It is the practice for the local ordinary to delegate a priest to receive the vows, but the Code of Canon Law does not oblige him to do so. He could delegate a superioress of the institute, since the reception of the vows is an act of dominative power, not of jurisdic-tion, and thus does not presuppose the clerical state. The constitu. tions would oblige him to delegate a priest if they prescribed that the vows were to be received, "by the local Ordinary personally or by a priest delegated by tiim." This is rarely found in constitutions. Even in such a case a priest would not be required for the validity1 of 134 May, 1949 RECEPTION OF PROFESSION the reception, unless the constitutions clearly and certainly demanded a priest for validity. It is very unusual in the constitutions of lay institutes to find anything purely of their own law prescribed for validity, with the exception of matters that demand the deliberative vote of a council. When the institute has houses in several dioceses, it is the local ordinary of each diocese or his delegate, and not the local ordinary of the mother house, who receives the professions in his diocese. The local ordinary receives the vows only in virtue of a general commission given to him by the constitutions of the institute. The question can thus arise: Have the superioresses of the institute, by granting such a commission, completely abdicated their native right to receive the professions? At least four authors (Coronata, Schaefer, Vidal, Muzzarelli) deny such a complete abdication and hold that the religious superioresses could validly receive the vows. It is not the practice of religious superioresses to do this, but the doctrine of these authors ~annot be said to be improbable. None of these authors specifies the superioress who would have the right to receive the pro-fessions. This would be the superioress that is mentioned in the formula of the vows or, in the absence of such mention, the superior-ess who has l~fie right to admit to the particular profession, since reception is the complement and execution of admission. Religious Superioress as Recipient of the Professions When the constitutions prescribe that the vows are to be received by a superioress of the institute or her delegate, it is the universal practice for the superioress to receive the vows personally or to dele-gate another Sister of the same institute for the reception. In such a case the officiating priest says the Mass and presides over the cere-monies, but he does not receive the vows. The Code of Canon Law permits the competent superioress to delegate either the local ordinary or a priest for the reception. Such a delegation could be forbidden by the particuIar constitutions. For example, one set of constitutions reads, "that it be received by the Superior General either in person or through a delegated Sister." To delegate anyone except a Sister in this institute would be illicit but not invalid. The original approved text of the constitutions is to be examined closely wih regard to the delegation of the local ordinary or a priest. In at least one set of constitutions, the "'per alium" of canon 572, § 1, 6° was changed by the Holy See in ;the aigproved text to "'per aliam.'" The general 135 JOSEPH F. GALLEN Review/:or Religious norm of canon 490 states that in matters concerning religious the masculine gender applies also to women, but the feminine gender does not apply to men. Therefore, the correction in this set of constitu-tions would exclude a licit delegation of men. Delegation of Faculty to Receioe the Vows The Code gives to the legitimate superior, whether the local ordi-nary or a member of the institute, the power of granting to another the faculty of receiving the vows. Therefore, this power of delega-tion is possessed, even if the particular constitutions do not explicitly grant it. Habitual delegation may be given.--Tfie legitimate superior has what may be called ordinary power of receiving the professions. Such,a power may be delegated in whole or in part. For example, if the mother general is the legitimate superior, she may delegate the mothers provincial to receive all professions in their provinces, the local superioresses to receive all professions in their houses, the mis-tress of novices to receive all professions in the novitiate. The local ordinary, if he is the legitimate superior, could delegate his vicar for religious to receive all professions within his diocese of institutes that prescribe that the vows are to be received by the local ordinary or his delegate. He could likewise delegate the chaplain to receive all pro-fessions in the convent to which he is attached. He could also dele-gate for all professions of an institute the priest designated by the superioresses of the institute to say the Mass or to preside at the cere-. monies of profession. A few institutes grant habitual delegation in the constitutions. Tl~e following articles are taken from constitu-tions approved by the Holy See: "The vows shall be received by the Superioress General or her delegate. Regional Superioresses in their region, and the local Supe-rioresses of the house where the vows are made, are habitually dele-gated." "that it be received by the Superior General either in person or through a delegated Sister. In virtue of these Constitutions, the Superior of the house where the profession is made is considered delegated unless the Superior General has stated otherwise." Delegation and subdelegation may be git)en for particular cases.- One who has either ordinary power or habitual delegation may dele-gate others to receive the vows in particular cases. Delegation for a particular case is that given for a determined case or for several deter- 136 May, 1949 RECEPTION OF PROFESSION mined cases. Thus a delegation to receive all the professions at a determined ceremony is a delegation in a particular case. If we sup-pose that a local superi0ress has been habitually delegated to receive the professions in her house, she can subdelegate another to receive all the vows at a determined ceremony, e. g., that of August 15, 1949. If the chaplain has been habitually delegated by the local ordinary to receive all the professions in a novitiate house, he can subdelegate another to receive all the professions at a determined ceremony. However, one who is subdelegated to receive the vows cannot again subdelegate his power unless he has expressly received the faculty to do so from one with ordinary power (canon 199, §5). Person delegated.--As explained above, unless the particular con-stitutions declare otherwise, the person delegated may be amember of the institute or one who is not a member of the institute. The legitimate superioress may deleg~ite the local ordinary, a priest, or a Sister of her own institute. The local ordinary, if he is the legi-timate superior, may delegate a priest or a Sister of the institute to receive the vows. Manner of delegation.--The delegation may be given orally or in writing, but the latter is much preferable. The letter of delegation should be retained in the files of the institute. When the vows are received by a delegate, it is advisable to note that fact in the register of professions together with the date of the letter of delegation and the name of the one who gave the delegation. Manner of Receitaing the Vows The act of receiving the vows does not have to be expressed in words but is understood to be sufficiently externally expressed by the physical presence of the one receiving the vows. Reception and pubticit~l of the vows.--The vows of religion are public solely by the fact that they are received by the legitimate supe-rior in the name of the Church. The Code does not demand other witnesses nor that the profession at least ordinarily be made in the presence of the community. These are frequently prescribed by the particular constitutions. Rite of profession.--The rites and ceremonies of profession are foreign to the present subject. One point of the rite, however, may be noted. It is more suitable that the formula of any juridical pro-fession should be pronounced separately by each Sister. This is not 137 JOSEPH F. GALLEN Reuieu~ for Religious required for the validity of the profession but is of obligation when prescribed by the particular constitutions. The reason for the above doctrine is that the decree of the Sacred Congregation of Rites on the rite of profession during Mass stated that the juridical profession was to be pronounced individually. Some constitutions approved by the Holy See. explicitly command that the formula be pronounced individually. Signing the declaration of profession.--Canon 576, § 2 reads in the Vatican translation: "A written declaration of the profession, signed by the person professed and at least by him in.whose presence the profession Was made, must be preserved in the archives of the institute." The clause, "at least by him in whose presence the pro-fession was made," is a literal translation of the Latin, "'saltern ab eo corarn quo professio ernissa est.'" This clause can have but one meaning, that is, "at least by the one receiving the vows." This sense is evident from the fact that the Code is here speaking of a witness to the profession, but in the canons on profession that pre-cede canon 576 the Code has prescribed only one witness to the pro-fession, namely, the one receiving the profession. Therefore, the one who receives the vows must always sign the declaration of the pro-fession, whether this is commanded by the particular constitutions or not, since it is an obligation of the Code. If the local ordinary personally receives the vows, he must sign the declaration, and not any other priest who, may have been present at the ceremony. It is evident that this article should be of help in ascertaining the person competent to receive the vows. It is of such' help when it specifies properly the person who is to sign, for example, "by the Mother General or her delegate." It is oftentimes of no .help, since the article merely repeats the unspecified language of the Code, enumerates with-out distinction many witnesses who are to sign, or omits entirely any indication that the declaration must be signed by the One receiving the vows. This same clause is sometimes mistranslated in constitu-tions, for example, "by the person who presided at the profession." It is licit to prescribe, and some constitutions actually prescribe, addi-tional witnesses who must sign the declaration, such as the officiating priest, the local superioress or her delegate, or two Sisters who were witnesses to the profession; but the constitutions should not omit the prescription of the Code that the declaration must be signed by the one who received the profession. The Code does not demand that either the professed or the one 138 May, 1949 IN PRAISE OF PRAYER receiving the profession sign the declaration immediately after each profession. 'This may be done for all the professions after the cere-mony is finished. This does not exclude the custom, which exists in some institutes, of having each professed sign the document of profession immediately after her profession. In Praise ot: Prayer--II Augustine Klaas, S.J. m~HE Fathers and ecclesiastical writers of the first seven centuries | have already told us of the nature, excellence, e~cacy, and r~ecesslty of prayer. (Cf. REVIEW FOR RELIGIOUS, Vol. VI, No. 6, pp. 363-371.) Pursuing further our study of these early Christian writers we flote that they held that the amount of formal prayer for each will yary with his peculiar circumstances of life and work, of nature and grace. Thus the his(orian Palladius (d. circa 425 A.D.) tells of a certain monk, Paul, who came to Abbot Saint Macarius for some pertinent advice on this point. "Uninterrupted prayer was his work and his asceticism. He said daily three hundred formulated prayers. Collecting as many pebbles, he kept themin the bosom-pocket of his garments and then threw away one at each prayer recited. Coming to Saint Macarius, called the Statesman, to speak with him, he said: 'Abbo~ Macarius, I am despondent.' Urged to give the reason, he replied: 'In a certain town there lives a virgin thirty years old, given to the ascetic life. Many have told me that she eats nothing except on Saturday and Sundays . She does seven hundred prayers a day. When I learned this, I chided myself that I couldn't do more than three hundred.' Saint Macarius answered: 'For sixty years I have been doing one hundred set prayers a day, but also working for my food and holding confer-ences with the brethren. My conscience does not accuse me of being negligent. However, if you, who do three hundred prayers a day, " are reproved by your conscience, you clearly show that you either do not pray perfectly or can do more than you are doing now.' " (PG 34, 1070B.) 139 AUGUSTINE KLAAS " Ret~ietu for Religious VI Time of Pra~ler The best times for prayer are indicated by Tertullian (d. circa 222 A.D.) in this striking passage which reveals the prayer customs of the primitive Church. "As for times of prayer nothing at all is prescribed unless, of course, it be to pray always and in every place. But how in ever.q place (1 Tim. 2:8), since we are forbidden to do so in public? Every place, he is saying, where opportunity or even necessity demands prayer . As regards the time, it will not be fruitless to observe certain hours, those common hours, I mean, which mark off the peri-ods of the day--terce, sext, and none, and which are found in Holy Scripture to be more solemn. The Holy Spirit was first infused into the assembled disciples at the third hour. Peter, on the day he saw the vision of the whole community of Christians in that small con-tainer, had gone upstairs at the sixth hour to pray. At the ninth hour he with John went up to the temple where he restored health to the paralytic . In addition to those appropriate prayers which without admonition are required at dawn and at evening, not le~s than three times at least do we pray every day, since we are debtors to the Trinity, Father, Son, and Holy Spirit. Nor should the faithful take food or bathe without a prayer. Refreshment and food for the spirit take precedence over those of the body, and heavenly things over earthly." (PL 1, 1192 A.) Saint Ambrose (d. 397 A.D.) recommends prayer at night and confirms it from Holy Scripture. "If students of secular subjects indulge in very little sleep, how much more musi those who desire to know God not be hindered by bodily sleep, except what is needful for nature. David washed his bed with his tears every night; he arose in the middle of the night to confess his sins to God; and do you judge that the whole night should be given to sleep? Then is God the more to be prayed to, then is help to be asked for and sin avoided, when one seems to be alone. Then, especially, when darkness and walls encompass me on all sides, must I consider that God beholds all hidden things. Do not say: 'I am surrounded with darkness; who sees me or whom do I fear, enclosed and hemmed in as I am with walls? For perilous is his frown for the wrong-doers (Psalms 33.17).' And so, if you do not see a judge present, do you not see yourself? Are you not afraid of the testimony of conscience? Do you not know that the darkness of 140 ~ May, 1949 IN PRAISE OF PRAYER night is not a cover but an enticement to sin? Night it was when Judas betrayed and Peter denied. Above all, at that very time must the judgments of God be revolved in the mind and the exhorting commandments be gone over again. Let not those precepts of chas-tity be absent, in order that, concerned with them, the soul may extinguish the fires of concupiscence and the lust of the flesh. Take this to heart: euer{j night tears bedew m{j bed and drench roy pil-low (Psalms 6:7)." (PL 15, 1291 C.) We must likewise pray in the hour of tribulation and tempta-tion, as Saint Augustine (d. 430 A.D.) advises. "We are taught, brethren, that we belong to the body of Christ, that we are members of Christ. We are admonished in all our trials not to think how we should answer back our enemies, but rather how we may propitiate God by prayer, especially that we may hot be vanquished by temptation, and also that those who persecute us may be returned to reasonable justice. There is no greater, no better thing to do when in trouble than to withdraw from all outward distraction and enter into the inner sanctum of the soul. To invoke God there where no one sees the beggar and the Donor, to close one's door against all exterior disturbance, to humiliate oneself in the con-fession of sin, to glorify and praise God both when He .corrects and when He consoles: surely this is what must b~ done." (PL 36, 884.) Saint Antony, in his quest for the more perfect way, withdrew from the world and prayed continually, as his illustrious biographer, Saint Athanasius (d. 373 A.D.) relates. "Monasteries were not yet so numerous in Egypt, neither was any monk familiar with the vast desert, but if any one wanted to be free to work at his perfection, he did it in solitude not far from his own village. There was at that time in a nearby village an old man who from his youth had led the life of a monk. When Antony had seen him he was on fire with holy zeal to imitate him and soon he began to dwell in various places near the village. If he heard of any one elsewhere living a life of strenuous virtue, he sought him out like a wise bee, nor did he come back again to his own dwelling until he had seen him and thus, after receiving as it were an alms for making this journey for virtue, he came back home again. While dwelling there, he first strengthened his determination not to return to his father's possessions, nor to be mindful of his relatives, but rather to tend to the perfection of the ascetical life with all his will and effort. Hence, he worked with his hands, for he had heard the words: 'If 141 AUGUSTINE KLAAS Ret,~ew ~or Religious any man work noL neither let him eat'; in this way he bought bread, some for himself, some for distribution to the poor. He prayed often, for he had learned well that one must pray without ceasing. So attentive was be to spiritual reading that nothing of the authors escaped him, but .he retained it all, so that for him his memory finally served him in place of books." (PG 26, 844 A.) Later the Apothegms of the Fathers of the Desert (6th century) quaintly recounts how the Abbott Lucius prayed without ceasing. "Some monks once came to Abbot Lucius . The old man asked them: 'What manual work do you do?' They answered: 'We do not touch manual work, but, as the apostle commands, we pray without ceasing.' The old man: 'Don't you eat?' They: 'Yes, we eat.' Old man: 'When you are eating, who prays in your place?'-- Again he said to them: 'Don't you sleep?' They shot back: 'Cer-tainly, we sleep.' Old man: 'When you are sleeping, who prays in your place?' And they didn't know what to answer to all this. Then he said to them: 'Pardon me, but your actions are not in accord with your speech. I will show you how I pray without ceasing while I do my mariual work. When I sit dipping my twigs into water for God and then weaving them into mats, I say: "Hat2e mercg on me, 0 God, according to thg great mercg. And acco. rding to the multi-tude ot: thg tender mercies blot out mg iniquitq." That's a prayer isn't it?' They answered: 'It is.' Again the old man: 'When I thus work and pray all day, I earn sixteen coins, more or less: of these I bring two to the door, the others I spend for food. Whoever receives the two coins prays for me while I eat or sleep; and so by the grace. of God I put into practice that "pray without ceasing.' . (PG 65, 253 B.) But Saint A.gustine objects and then tells of a practical way to pray always. "And whose tongue can stand praising God allday long? Isn't it true that when conversation becomes a little lengthy you get tired? Who can endure praising God the whole.day ? I suggest a method by which you can praise God all day, if you so wish. Whatever you do, do it well, and you have praised God. When you sing a hymn, you are praising God; what are your tongue and conscience doing if they are not praising God? Have you stopped singing the hymn and are going out for refreshment? Don't drink to excess and you have praised God. Are you doing business? Don't cheat and you have praised God. Are you tilling a field? Don't get into a quarrel and .142 May, 1949 IN PRAISE OF PRAYER you have praised God. By the blamelessness of your works prepare yourself to praise God all the day long." (PL 36, 341.) VII Place of Prayer Prayer need not be restricted to any particular place, but rather, as Saint Ambrose says, should be made everywhere. "The Savior teaches also that you should pray everywhere when be says: 'Enter into yqur room" (Matt. 6:6). Understand by room, not a room circumscribed by walls, by which the members of your body are enclosed, but rather the room that is within you, in which your thoughts are enclosed, in which your senses dwell. This prayer room of yours is with you everywhere a6d everywhere it is secret; its judge is none other than God alone." (PL 14, 335 D.) Saint Athanasius wants virgins who 'are following the more per-feet life to pray in a certain way at mealtime and gives incidentally some rules of religious etiquette. "After None eat your bread thanking God at table with these words: 'Blessed be God Who has mercy on us and nourishes us from our youth, Who gives food to ever~ living creature. Fill our hearts with joy and gladness, that having a sufficiency in all things, we may abound in every good work, in Christ 3esus our Lord, with whom glory, power, honor, and adoration are due to Thee, together with the Holy Ghost, for ever and ever. Amen.' . . . "Now, when you are about to sit down to table and begin to break bread, having thrice made the sign of the cross, thus give thanks: 'We thank You, Father, for the holy resurrection which you revealed to us through Jesus Christ: and just as this bread, which is on the table, once was scattered far and wide, but by baking has been made one. so may Your church be gathered from the ends of. the earth into Your kingdom, because Yours is the power and glory for ever and ever. Amen.' This prayer you must say when you break bread at the beginning of the meal. When you put it back again on the table and are about to sit down, recite the whole of the Out Father. The above:mentioned prayer Blessed be God we also recite rising after the meal. If there are with you~two or three other vir-gins, let them give thanks over bread and pray along with you. If a catechumen is present at table, let her not pray with the faithful and do not sit with her when. you dine. Likewise you must not sit down to eat your food with women who are somewhat careless and 143 AUGUSTINE KLAAS Review for Religious facetious, unless it be necessary. For you are consecrated to the Lord your God and your food and drink are sanctified, sanctified indeed by prayers and holy words." (PG 28, 264 D, 265 C.) VIII Manner of Pra!cer How should we pray? What bodily posture should we adopt when we pray? Listen to Origen (d. circa 255 A.D.) "I think that he who is about to pray becomes more alert and attentive throughout his prayer, if for a moment beforehand he stand still and recollect himself. Likewise when he has cast off all worries of s6ul and distracting thoughts; when he has called to mind as best he can the majesty of Him whom he is approaching, and how irrev erent it .is to offer Him oneself so lax, so remiss, and almost con-temptuous; when finally he has laid aside all else, thus let him come to pray, his soul straining as it were beyond his hands, his mind visibly intent on God. Before he stand in prayer, let him raise up the superior part of his soul from the earth and place it before the Lord of all; let him so far forget the insults he thinks he has suffered from another as any one might wish God to be unmindful of his own evil deeds . "Since there are many bodily postures, that one in which the hands are extended and the eyes raised to heaven, is surely to be pre-ferred above all the others by him who also bears in his l~ody the image as it were of those things which suit the soul in prayer. This we say should be especially observed when no circumstance interferes, for in a particula.r circumstance it is sometimes permitted to pray seated, for instance, on account of considerable pain in the feet; and even lying down, because of fever or such like illnesses. For the same reason we may pray doing neither of these things, for example, when we are traveling, or when business does not allow us to withdraw for prayer." (PG 11, 549 B.) Saint Augustine observes carefully the posture of those praying in the Holy Scriptures. "We are informed.by examples that there is no prescription as to how the body should be composed for prayer, as long as the soul in God's presence carries out its intention. For we also pray standing, as it is written: 'And the publican stood far off' (Luke 18:13) ; and on our knees, as we read in the Acts of the Apostles(20:36) ; and sitting, as did David and Elias (II Kings 7:18; III Kings 18:42). 144 May, 1949 IN PRAISE OF PRAYER Unless we could also pray lying down, this would not have been written in the Psalms: "Ever~ night tears bedew my bed and drench roy pillow' (Psalms 6:7). When any one seeks to pray, let him take that bodily posture which at the time he considers suitable to assist the soul." (PL 40: 144.) Prayer demands that the soul be purged of its faults and detached from earthly things: so Saint Gregory the Great (d. 604 A.D.) and Abbot Cassian (d. circa 435) teach. "The interior face of man is his soul, in which we recognize that we are loved by our Creator. Wherefore, to raise this face up means to lift the soul to God by devoted prayer. But a stain soils a face that is lifted up if conscience accuses the contemplating soul of its guilt, because the soul is completely deprived of the confidence of hope, if intent on prayer it is stung by the memory of an unmastered fault. For it despairs of being able to receive what it wants, since it remembers that it will not do as yet what it has heard God wants of it . Wherefore this is a wholesome remedy: when the soul reproaches itself for a remembered fault, let it first in prayer deplore its mistake; insofar as the stain of error is wiped away with tears is its face seen to be clean by its Creator when it prays from the heart." (PL 75, 936 B.) "God's servants, when cut off from earthly activities, know not how to speak idly, avoid scattering and soiling the mind with words, and so obtain a hearing from their Creator before all others. By purity and simplicity of thought they are in a certain way already like Him, as far as that is possible. But we in the midst of noisy crowds, while we often speak idle and sometimes even gravely harm-ful words, our lips are as far from the omnipotent God as they are close to this world. We are drawn from on high while we are immersed in worldly things by endless talking." (PL 77, 256A.) Abbot Cassian compares the soul to a feather. "The soul can be aptly compared to the finest down or lightest feather. If the feather is neither ruined nor moistened by water externally applied, at the slightest breeze it is quite naturally carried up high in(o the heavens by reason of the mobility of its substance. But, if it is weighted down by the sprinkling or pouring of water, not only will it not be caught up to any aerial flights on account of its natural mobility, on the contrary it will be pressed down to the lowest earth by the weight of the water it carries. Thus our soul also,,if it is not burdened down with earthly vices and cares, or 145 AUGUSTINE KLAAS Review for Religious spoiled by the water of culpable lust, raised aloft as it were by its natural quality of purity, it will be carried up to the heavens by the lightest breeze of spiritual prayer, and leaving behind the lowly things of earth, will be wafted on high to things celestial and invis-ible . And therefore if we wish our prayers to penetrate not only the heavens but even what is above the heavens, let us take care, after we have purged it of all earthly vices and cleansed it from the dregs of the passions, to bring the soul to its natural condition of subtility, so that its prayer may ascend to God free from the burden of sins." (PL 49, 774 B.) Saint C!tprian (d. 258 A.D.) and Saint Basil (d. 379 A.D.) demand attention and concentration of mind for effective prayer. "When we are at prayer, my dear brethren, we must be alert and give ourselves to it with our whole heart. Let all fleshly and worldly thought be cut short and let the soul think of naught but its prayer alone. Thus also the priest before the prayer of the Preface prepares the minds of the brethren by saying "Sursum Corda" ('Lift up your hearts'), so that when the people answer "Habemus ad Do-minum' ('We have them lifted up to Lord') they may be admon-ished that they ought to think of nothing else but the Lord . How can you ask to be heard by God, when you do not even hear yourself? Do you wish God to be mindful of you in prayer, when you are not mindful of yourself?" (PL 4, 533 B.) "How shall one achieve concentration in prayer? If he is con-vinced that God is present before his very eyes. For if one who looks upon and converses with a prince or other person of authority fixes his eyes on him, how much more he who prays to God will keep his mind focussed on Him who searches hearts and reins . Can this attention be had always and in all things? How can one arrive at it? That it is possible is shown by him who said: "My eyes are eoer towards the Lord' (Psalms 24: 15), and "I set the Lord always in my sight: for he is at m!j right hand; that I be not mooed' (Psalms 15: 8). How it can be done has been told above, namely, if the soul is not allowed for any space of time to interrupt its thinking on God, on His works, and on His gifts, acknowledging them arid giving thanks for all." (PG 31, 1216 C ~4 D.) In an exceptionally vivid passage Saint John Chrysostom (d. 407 A.D.) urges recollection and perseverance in prayer. "Let them give ear who are somewhat inexperienced in prayer. When I say to some one: 'Ask God, beseech Him, supplicate Him,' 146 May, 1949 IN PRAISE OF PRAYER he answers: 'I have asked once, twice, three times, ten times, twenty times, and I have never received anything.' Do not stop, brother, until you receive something: the objective of petition is the gift received. Then only stop when you receive: rather do not stop even then, but still continue on. If you do not receive anything, ask that you may receive; but when you have received, give thanks for the gift. "Many enter into the church and having said a thousand lines of prayer, they leave; they do not know what they said; their lips move but they themselves do not hear anything. You yourself do not hear your own prayer, and do you wish God. to answer it? I made genu-flections, you say,--but your mind was flitting about outside; your body was in church, but your thoughts were wandering around out-doors; your lips were reciting your prayers, but your mind was com-puting interest, calculating business deals, contracts, fields, posses-sions, thinking of parties with friends. For the d~vil, evil as he is, since he knows that we make so much progress in time of prayer, then especially does he attack. Often we lie stretched out on our beds thinking of nothing in particular: but only let us start to pray and he will inject six hundred thoughts to make us quit, empty of fruit. "Even when you are outside the church, cry out "Miserere mei" ('Have mercy on me'), not with your lips but with your mind, for God hears even the silent. No special place is required, but at least a minimum of moral living . If you are in your bath, pray; if on the street or in be~t, do likewise: wherever you may be, pray. You are a temple of God; you have no need to look for a place; only the affections of the will are required. If you stand befor~ a judge, pray; when the judge gets angry, pray on." (PG 52, 457.) We read in the Apothegms that Abbot Silvanus of Mount Sinai taught a certain monk of the desert a salutary lesson on joining work to prayer. "A certain brother came to Abbot Silvanus on Mount Sinai, and seeing the brethren working, said to the old man: "Be not occupied about the l:ood which perishes. For Marq has chosen the better part.' The old man said to a disciple: 'Zachary, give this brother a book and take him to an empty cell.' Now when the ninth hour came, he kept looking out of the doorway wondering whether they would send some one to call him to dine. When no one summoned him, he arose and went to the old man whom he .thus questioned: 'Father, didn't the brethren eat today?' 'Certainly they ate.' 'And why 147 AUGUSTINE KLAAS Review for Religious didn't you call me?' 'Because you are a spiritual man and have no need of this sort of food. We on the other hand, since we are quite carnal, want to eat and that's why we work, but you have chosen the best part, prayerfully reading the whole day, and of course you do not wish to eat carnal food.' Hearing this, the brother made a penitential bow and said: 'Forgive me, Father!' The old man cut in: 'Mary surely needs Martha too. Let Mary also t~ike a lesson from Martha.'" (PG 65, 409 C.) IX Obstacles to Prayer Almost every ancient writer who treats of prayer mentions dis-tractions as the chief obstacle and suggests some remedies. Thus Saint Basil. "Surely it must be understood that we cannot observe any com-mandment, nor love God or neighbor, if we mentally wander hither and yon. Neither can he really acquire a mastery of science who flits from one to another, nor can he who does not know what pertains to its proper object, master even one. For it is necessary to adapt one's actions tO one's end and objective, and nothing right is done in an inept and unsuitable way. The blacksmith's art is ordinarlly not acquired by doing pottery work; nor does one prepare to win athletic prizes by diligently tootling on the flute, since every objective is achieved by appropriate and suitable action. Wherefore, that exer-cise which is done to please God according to Christ's Gospel, con-sists in banishing the cares of the world and 'casting out every other distraction of the mind . "The mind wanders when it is idle and not occupied in necessary thoughts. It becomes slothful and quite careless, because it does not believe that God is present searching the heart and the reins. For if it really believed that, it would certainly do what has been said: I set the Lord aludays in m~ sight: for he is at my ~igbt hand, that I be not mooed (Psalms 15:8). Whoever does this or the like will never dare or permit himself to think of anything which is not con-cerned with the building up of faith, although it seem to be good. nor of what is forbidden and not pleasing to God." (PG 31, 920 B, 1097 B.) Cass;.an points out a frequent cause of distraction in prayer: "Whatever our mind has thought of immediately before the hour of prayer, that necessarily comes back to us while we pray by 148 Ma~l, 1949 IN PRAISE OF PRAYER reason of the activity of our memory. Therefore What we wish to be in prayer that we must prepare ourselves for before prayer . And so whatever we do not wish to creep into our minds while we are praying, we must hasten to exclude from the portals of our soul out-side of prayer." (PL 49, 773 C.) We are urged by Saint Gregory/ the Great to imitate Abraham offering sacrifice. He drove those annoying birds away. "Often into the vFry sacrifice of prayer itself importunate thoughts inject themselves and try to snatch away or soil what we are immolating to God with tears. Hence Abraham, when he would offer sacrifice at sunset, struck out at those persistent birds and dili-gently drove them away, lest they carry off the sacrifice he was offering (Gem 15 : 11 ). Thus when we offer to God a holocaust on the altar of our hearts, let us ward off unclean birds of prey, lest evil spirits and perverse thoughts rob us of what our soul hopes to offer to God with spiritual profit." (PL 75, 1146 C.) And fight the good fight in this matter, says Origen. "You will scarcely find any one who when he prays is not bothered by some useless and distracting thought, which deflects and breaks off the intention by which the mind is directed towards God . And therefore it is the great struggle of prayer, that amid untoward obstacles and distractions the mind continues ever fixed on God with a firm purpose, so that it too can rightly say: 'I haue [ought the good fight, I have finished the course" (II Tim. 4:7)." (PG 14, 1277 A.) X Effects o[ Prayer Prayer achieves two main effects. First, it detaches us from all things, as Saint Max[mus the Con[essor (d. 662 A.D.) teaches. "I am asking you to tell me this about prayer: Why is it that prayer withdraws the mind from all other, thoughts? The old man answered: Thoughts are thoughts of things, some of things perceived by the senses, others of things understood by the mind. The mind, dwelling on these, carries about the thoughts of them; but the grace of prayer unites the mind to God and by the very fact that it unites the mind to God, it withdraws it from all other thoughts. Then the liberated mind, occupied with God, becomes like to God. Now, such a mind, asking Godfor what is becoming, never fails to receive what it asks in prayer. That is why the apostle bids us pray with- 149 C. A. HERBST Redlew /:or Religious out ceasing, namely, that diligently uniting our minds to God, we may gradually break away from the seduction of ear.thly things." (PG 90, 929 C.) Secondly, prayer unites us to God, and then leads to all virtues, according to Saint Basil. "That prayer is excellent which impresses on the soul a clear notion of God, and God's indwelling is nothing else than embracing by recollection God residing within. Thus we are made temples of God when the constant flow of memory is not interrupted by earthly cares, and the intellect is not disturbed by sudden mental tempests. Fleeing all things the worshipper withdraws to God, repels affections that arouse desire, and busies himself with the means that lead to virtue." (PG 32, 229 B.) And so we accept the concluding advice of a fifth century reli-gious whose name was Hesychius: "Let the name of Jesus cling to your breath and to your whole life and you will taste the fruits of peace." (PG 98, 1512 A.) Conformit:y t:o I:he Will of God C. A. Herbst, S.J. 44~HY will be done!" These words the Son of God Himself | put into the perfect prayer as the climax of our well-wishing to God. Love is the union of two wills. Perfect love is the perfect union of two wills. It is nothing less than this perfect love that we together with Our Lord ask for here, for it must be "on earth as it is in heaven." It is the fulfillment of the law and the prophets. Christ came to earth for this. "I came down from heaven, not to do my own will, but the will of him that sent me" (John 6:38). The signified will of God indicates to us what we must do. Every Catholic must observe the Ten Commandments and the precepts of the Church and fulfill the duties ~f his state in life. Religious must keep their vows and rules. This is the will of God clearly signified tO US. But the will of God properly so called, the internal will of God, is the will of God's good pleasure. From our point of view it is the Mag, 1949 CONFORMITY TO THE WILL OF GOD "submission, whereby our will is united to God's good pleasure," as St. Francis de Sales says. There must be "in everything great con-formity of our will with the divine will so that we do not p~esume nor wish to increase either in ourselves or through ourselves His glory except in so far as He Himself wills it, by that degree of glory which He asks from us, content with the dignity of those actions and'occu-pations which He demands of us. We know for certain that, no matter how lowly and humble they may be, as long as they are done according to His most holy will, they serve no less to promote and ¯ increase His glory than other works however sublime." (Le Gaudier, De Perfectione Vitae Spirtualis, Pars IV, caput i.) This is the patient, willing, joyous, ardent acceptance from God's hand of whatever it may please Him to send us~ willing or not willing what He does, not only habitually but actually, in every action of our life. This will touch temporal goods, honor, health, intellectual gifts, means to sanctification, its degree, the amount of glory we render to God, our liberty, trials, sorrow and sufferings of body and soul. God foresees, watches over, and provides for fill things most lovingly. This is His providence. "God by His providence watches over and rules everything He has made," says the Vatican Council (Denzinger, 1784), "reacheth from end to end mightily, and order-eth all things sweetly" (Wis. 8:1). "He made the little and the great, and He hath equally care of all" (Wis. 6:8) ; "Good things and evil, life and death, poverty and riches, are from God" (Ecclus. I 1:14). Our.Blessed Saviour says: "Be not solicitous for your life, what you shall eat, nor for your body, what you shall put on. Is not the life more than the meat: and the body more than the raiment? Behold the birds of the air, for they neither sow, nor do they reap, nor gather into barns: and your heavenly Father feedeth them. Are not you of much more value than th.ey? . And for your raiment why are you solicitous? Con-sider the lilies of the field, how they grow: they labour not, neither do they spin. But I say to you, that not even Solomofl in all his glory was arrayed as one of these. And if the grass of the field, which is today and tomorrow is cast into the oven, God doth so clothe: how much more you, O ye of little faith? Be not solicitous therefore, saying: What shall we eat: or what shall we drink, or wherewith shall we be clothed? For after all these things do the heathens seek. For your Father knoweth that you have need of all these things." 151 C. A. HERBST Reuiew for Religious (Matt. 6:25-32.) "Are not two sparrows sold for a farthing? and not one of them shall fall on the ground without your Father. But the very hairs of your head are all numbered." (Matt. 10: 29, 30.) These tender reassurances ought to inspire in us the greatest con-fidence. "The Lord ruletb me: and I shall want nothing. He hath set me in a place of pasture. He hath brought me up, on the water of refreshment . For though I should walk in the midst of the ¯ shadow of death, I will fear no evils, for thou are with me." (Ps. 22: 1, 2, 4.) "Blessed be the man that trusteth in the Lord, and the Lord shall be his confidence. And he shall be as a tree that is planted by the waters, that spreadeth out its roots towards mois-ture: and it shall not fear when the heat cometh. And the leaf thereof shall be green, and in the time of drought it shall not be solicitous, neither shall it cease at any time to bring forth fruit." (Jer. 17: 7, 8.) "Can a woman forget her infant, so as not to have pity on the son Of her v~omb? and if she should forget, yet will not I forget thee" (Is. 49: 15). St. Augustine says: "God will no: let us be lost for whom He sent His Son to be tempted, to be cruci-fied, to die, to rise again from the dead. God surely will not look with disfavour upon us for whom He did not spare His own Son but delivered Him up for us all" (In Psalroum LX, 4). This con-fidence is based on hope which, after charity, is the greatest of all the virtues. "Without faith it is impossible to please God" (Heb. 11:6). How vivifying and fruitful it is, is emphasized over and over again by Our Lord in the gospel. "Be of good heart, daughter, thy faith hath made thee whole. And the woman was made whole from that hour" (Matt. 9:22). "And Jesus said to him: Go thy way, thy faith hath made thee whole. And immediately he saw, and followed him in the way" (Mark 10:52). "Whose faith when he saw, he said: Man, thy sins are forgiven thee" (Luke 5:20). "Amen I say to you, if you have faith as a grain of mustard seed, you shall say to this mountain: Remove from hence hither, and it shall remove; and nothing shall be impossible to you" (Matt. 17: 19). This living faith is indispensable to the practice of conformity to the divine will. We must see God's hand in everything, great and small, consoling or distressing. In fact, the less we see and understand, the stronger our faith mus~ become. This is the way it was with Mary. "The life of faith is nothing less than the continued pursuit of 152 May, 1949 CONFORMITY TO THE WILL OF GOD God through all that disguises, disfigures, destroys and, so to say, annihilates Him. It is in very truth a reproduction of the life of Mary who, from the Stable to the Cross, remained unalterably united to that God whom all the world misunderstood, abandoned, and persecuted. "Mary, when the Apostles fled, remained steadfast at the foot of the Cross. She owned Jesus as her Son when He was disfigured with wounds, and covered with mud and spittle. The wounds that dis-figured Him made Hiria only more lovable and adorable in the eyes of this tender Mother. The more awful were the blasphemies uttered against Him, so much the deeper became her veneration and respect." (Caussade, Abandonment to Divine Providence, I, ii, 2.) St. Bernard says: "We may consider three classes of people: beginners, those who have progressed, the perfect. 'The fear of the Lord is the beginning of wisdom' (Ecclus. 1:16). In the middle stands hope. Charity is the consummation. Hear the Apostle: 'Love is the fulfilling of the law' (Rom. 13:10). The beginner, starting from fear, carries the cross of Christ patiently. He who has made progress carries it willingly, in hope. He who is aflame with love carries it ardently. Only he it is who can say: 'You have always been my love and I have desired thee.' " (I Sermo S. Andreae, 5.) When we speak of conformity to the will of God we usually have in mind the difficult things of life since the easy things hardly present a problem. In the beginning patient endurance is about all one can offer. We would prefer the opposite, we would cast off the cross if we could. But moved by reverence, by filial fear, which has in it great respect and affection and dread of offending God, we are resigned to whatever God sends or allows to happen to us in the ordinary course of natural events. This resignation comes with a certain amount of effort. "If we have received good things at'the hand of God, why should we not receive evil?" (Job 2:10); "As it bath pleased the Lord so is it done: blessed be the name of the Lord" (Job 1:21). Indifference is an advance on resignation. "Resigna-tion prefers God's will before all things, yet it loves many other things besides the will of God. Indifference goes beyond resignation: for it loves nothing except for the love of God's will: insomuch that nothing can stir the indifferent heart, in the presence of the will of God" (St. Francis de Sales, Treatise on the Love of God, Book IX, chapter iv). But this indifference is not a negative thing, not a lackadaisical or I-don't-care attitude of mind. It is a positive act. 153 C. A. HERBST Review [or Religious I must make myself indifferent. Then I will be spiritually receptive and accessible to the divine influence, recognize and submit to God'a action, rest in God, accept providential events peacefully. When light and strength from God descend upon this holy indifference, straightway the will of God is done perfectly, likes and dislikes aside. "I am straitened between two: having a desire to be dissolved and to be with Christ, a thing by far the better. But to abide still in the flesh is needful for you. And having this confidence, I know that I shall abide, and continue with you all, for your furtherance and joy of faith." (Phil. 1:23-25.) "He who has made progress carries it willingly, in hope." Hope sustains us amidst the obstacles encountered in the attainment of sal-vation and perfection, in attaining eternal life, and in getting the means necessary to attain it. By it we love God in.terestedly, for our own sakes, but supernaturally. Because of difficulties there is fear; but there is also a well-founded expectation of success, based on God's all-powerful assistance and His goodness, if we make an effort and co-operate. We are spurred on by the desire of heavenly things. We do not seek the cross but we carry it with good grace. We would not be rid of it if we could because we know it is good for us, that it is a great blessing in disguise, that,going the way with Christ to Calvary we shall have with Him our Easter glory, We know it will make us ricb in merit for Heaven, "The second degree is when, though the man does not desire the evils that befalI him nor choose them, stilI, when they come, he accepts them and suffers with a good grace because such is thewill and good pleasure of God. What this degree adds to the first is a certain good will and a certain love of the pain for God's sake and a desire to suffer it, not only so long as there is an obligation under precept to suffer it, but further so 19ng as the suffering of it will b~ agreeable to God. The first degree takes things with patience; the second, beyond that, takes them with promptitude and readiness." (Rodriguez, Practice of Perfection, I, viii, 12.) "God forbid that I should glory, save in the cross of our Lord Jesus Christ" (Gal. 6:14) is the cry of the perfect. They love the cross, they embrace it. "Looking on Jesus, the author and fihisher of faith, who having joy set before him, endured the cross" (Heb. 12:2), they want what He had. Like the apostles who "wentfrom the presence of the council, rejoicing that they were accounted worthy to suffer reproach for the name of Jesus". (Acts 5:41), theybear 154 May, 1949 CONFORMITY TO THE WILL OF (~OD their tribulations with joy. With the writer of the Imitation they realize that "in the Cross is salvation: in the Cross is life; in the Cross is protection from enemies. In the Cross is infusion of heav-enly sweetness; in the Cross is strength of mind; in the Cross is joy of spirit. In the Cross is height of virtue: in the Cross is perfection of sanctity." (Book II, chapter 12.) They would not cast off the cross of Christ if they could. They cling to it. Each one says: "In order to imitate and be more actually like Christ our Lord, I want and choose poverty with Christ poor rather than riches, opprobrium with Christ replete with it rather than honors: and to desire to be rated as worthless and a.fool for Christ, Who first was held as such, rather than wise or prudent in this world" (Spiritual Exercises, Three Modes of Humility). With St. Paul they cry defiance for the love of Christ to the things that strike terro?'into those who are of this world. "Who then shall separate us from the love of Christ? Shall tribulation? or distress? or famine? or nakedness? or danger? or persecution? or the sword? (As it is written: For thy sake we are put to death all the day long. We are accounted as sheep for the slaughter.) But in all these things we overcome, because of him that hath loved us. For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might, nor height, nor depth, nor any other creature shall be able to ~eparate us from the love of ~God, which is in Christ Jesus Our Lord." (Rom. 8: 35-39.) Abandonment to Divine Providence is a special kind of con-formity to the divine will. It consists in giving oneself .up com-pletely to the will of God in the duty of the present moment. The divine will "nourishes the soul and continually enlarges it by giving it what is best for it at every moment" (Caussade, Abandonment, I, i, 5). This is the hidden operation of God working in us unceasingly for our sanctification. Through it holiness is made easy. "The presentmoment is the ambassador of God to declare His mandates. The heart listens and pronounces its 'fiat.' Thus the soul advances by all these things and flows out from its centre to its goal. It never stops but sails with every wind. Any and every direction leads equally to the shore of infinity. Everything is a help to it, and is, without exception, an instrument of sanctity. The one thing necessary can always be found for it in the present moment. It is no longer a choice beween prayer and silence, seclusion and society, 155 C. A. HERBST reading and writing, meditation and cessation of thought; flight from and seeking after spiritual consolations, abundance and dearth, feebleness and health, life and death, but all that each moment pre. sents by the will of God. In this is despoilment, abnegation, renunciation of all things created, either in reality or affectively, in order to retain nothing of self, or for self, to be in all things submis-sive to the will of God and to please Him, making it our sole satis-faction to sustain the.present moment as though there were nothing else to hope for in the world." (Caussade, Abandonment, I, ii, 10.) Men of weak faith criticize this high activity of God as they would not.presume to criticize the skill of the lowliest workman. But "if that which God Himself chooses for you does not content you, from whom do you expect to obtain what you desire? If you are disgusted with "the meat prepared for you by the divine will itself, what food would not be insipid to so depraved a taste? No soul can be really nourished, fortified, purified, enriched, and sancti-fied except in fulfillin~ ~he duties of the present moment. What more would you have? as in this you can find all good, why seek it elsewhere? Do you know better than G6d? As He ordains it thus why do you desire it differently? Can. His wisdom and goodness be deceived? When you find something to be in accordance with this divine wisdom and goodness ought you not to conclude that it must needs be excellent?" (Caussade, Abandonment, I, i, vii.) Truly did Isaias the prophet say: "My thoughts are not your thoughts: nor your ways my ways, saith the Lord" (Is. 55:8). "The foolishness of God is wiser than men; and the weakness of God is stronger than men" (I Cot. 1:25). It is in this holy aban-donment that the soul must give itself up to God when plunged into the troubled .waters of the dark night of the senses. It is in this holy abandonment that the soul in the transforming union, the highest form of infused prayer and love for God in this life, com-pletely forgets self. "All her thoughts are bent on how to please Him better, and when and how she can show the love she bears Him" (Saint Theresa of desus, The Interior Castle, Seventh Man-sion, IV). 156 .uesffons and Answers. --18- Our postulants and novices make the same retreat, and we prefer that the retreat end on the day the novices take their vows rather than the day before on which the postulants receive the habit and begin the novitiate. Would it be according to canon law to allow the postulants fo receive the habit on the morning of the elg.h~h day of the retreat, provided they remain in retreat and complete the prescribed eight days7 Since canon 541 states that "'before beginning their novitiate" the postulants must make a s~piritual retreat of eight entire days, it seems that the eight days must be completed before the novitiate is begun. This is ceriainly the spirit of the law; but a novitiate which was begun on the last day of the retreat would not be invalid. Many authors suggest that after the retreat has been finished a day or several days may elapse before the novitiate is begun or before first profession is made. ml9~ If the sign of the cross is to be made at the .blessing glv~;n at benedic-tion of the Blessed Sacrament, should it be made before, during, or after the blesslng7 The Church does not prescribe any formalities to be observed by the faithful at benediction of the Blessed Sacrament. Hence it is left to the devotion of the individual to look at the Blessed Sacrament, to bow his head, to make the si.gn of the cross, to strike his breast, or to do anything else his devotion may suggest. Since the Church has no prescriptions in this matter, it seems advisable to allow religious to act as .their devotion may prompt them, rather than to introduce cus-toms binding on all. The logical time for making the sign of the cross (if one uses this method) seems to be at the time when the blessing is given. 10 For the past six years a general councilor has been local superior in~ one of our houses. In July we shall have general elections. Since local superior already has a right to cjo to the general chapter because of his office of general councilor, may the community elect a second dele-gate in place of the local superior? Is it according to canon law for a general councilor to be a local superior at the same time? 157 QUESTIONS AND ANSWERS Reoiew [or Religious According to many constitutions of religious congregations, the local superior of a community of twelve or more professed religious is entitled by reason of his office to membership in the general chap-ter of the congregation. The members of the community likewis~ elect one of their number to represent them at the chapter. .The general councilors also have a right to membership in the general chapter by reason of their office. Although the local superior who is also a gbneral councilor has a twofold right to membership in the general chapter, this does not give him more than one vote in chapter since canon 164 expressly states that "even though a member may have a right to cast a vote in his own name by reason of several titles, he can cast btlt one vote." Since the community had nothing to do with the membership in the chapter of the local superior, they have no right to elect a second delegate in his place. Article 276 of the Normae of 1901 required that the general councilors reside with the superior general, though they allowed two of them to reside elsewhere in case of need, provided that they could easily be present at council meetings (Art. 276). Furthermore, councilors were forbidden to hold any office which might impede their principal duty of assisting the superior general with their advice and counsel (Art. 279). Neither the Normae nor the Code of Canon Law forbid a councilor to hold the office of local superior. m2 I-- We have one year of novitiate. A novice who becjan his novitiate on Aucjust 14, 1947, was obliged to go to the hospital on August 8, 1948, and remained there until September 14th when.he returned home. He was allowed to take his first temporary, vows on September IS. Now one of the older members is worried lest the vows are invalid because the novice was away'from the novitiate for more than thirty days and thus interrupted the canonical year. Please give us your opinion on the case. Canon 34, § 3, 3° of the Code of Canon Law prescribes that the canonical year of novitiate be measured from midnight of the day on which it is begun to midnight of that same date one year later. The novice who began his novitiate on August 14, 1947, completed his canonical year at midnight between August 14 and 15, 1948. Hence if he went to the hospital on August 8th, he was absent only six days, of the canonical year. Therefore his canonical year was not interrupted by his absence of thirty-five days from the novitiate house. According to canon 556, § 2 an absence of fifteen 158 May, 1949 QUESTIONS AND ANSWERS days or less from the novitiate quarters during the canonical year need not be made up unless the major superior requires it: and even in that case it is not necessary for the validity but only for the licit-heSS of the novitiate and of the subsequent profession of vows. --22- Can you suggest any way in which the cuttings or tr;mmlncjs from hosts or altar breads could be used? In response to our appeal under question 13 in the March num-ber of the REVIEW for solutions to the problem outlined above, we have, received the following from different sources: (1) Place the pieces in an open pan in a heated oven to dry them. After they are crisp., grind them and use the crumbs as cracker dust. (2) Cuttings and trimmings can be put in soup and cooked up with it. Also may be u~ed with flour for baking. (3) We take the cuttings and trimmings from the altar bread room to the general bakery where they are mixed into the bread dough. The bakery Sister puts them into the liquid in the mixing bowl after the yeast, sugar, and short-ening have been added, allows them to soak for a few minutes, gives the mixer several turns, and then adds the proper amount of flour and completes the mixing. The altar bread cuttings blend perfectly with the other ingredients in this process. Are there any rellcfious communities ~n the United States that accept as aspirants oJder women who are widows? The Visitation Nuns and the Sisters of Saint 3oseph admit widows under certain conditions. Usually there is an age limit. m24~ Would the {allure to announce after each scrutiny the number o{ votes cast for the various candidates ~nvaJldate the ejection? Canon 507, § 1 states that in elections held in chapter the com-mon law in this subject (as expressed in canons 160 to 182) aid any provisions contained in the constitutions should be observed provided they are not contrary to the canons of the Church law on elections. Canon 171, § 2 prescribes that after the ballots have been counted to see that they conform to the, number of voters, "they shall be inspected and it shall be made known how many votes each can-didate has received." The wording of the law is clear, and it would be 159 QUESTIONS' AND ANSWERS Review for Religious gravely illicit to omit this announcement after each scrutiny. Whether the failure to do so would invalidate the election is disputed among canonists both before and after the Code, hence the invalidity is not certain, and all past elections are to be considered valid. m25-- In our congregation it is usual to change superiors so that their period of three years begins on a definite day in summer. To make a change during the year would be very inconvenient and would mean upsetting class arrangements in other houses and creating other difficulties; e.g., future changes in that house would have to be in the middle of the year. Hence the following questions: I. In the event that a local superior dies during the year, would it be lawful for the mother general, with or without the decisive vote of her consultors,to appoint a Sister to act as superior till the end of the year? 2. Would it be lawful to appoint a Sister to act as superior for an unexpired term of a year or more? 3. Would such time spent as acting superior have to be counted as part of the three year term in the event that the acting superior is appointed superior of the same community when the usual day of nomina-tion arrives? The law of the Church requires that a local.superior may not govern one and the same religious community for more than six continuous years (canon 505). The normal term prescribed is three years, with one immediate reappointment. Hence it is not contrary to the law of the Church for the constitutions or custom to prescribe that all local superiors should be appointed on the same fixed day. I. If a local superior dies within the third year of her office, the simplest solution would be to allow the assistant superior to carry on until the end of the year. Strictly speaking, any other Sister could be appointed to act as temporary superior for the rest of the year. 2. In this case, where more than a year of the three year term remains to be filled after the death of a local superior, another Sister should be appointed to fill out the unexpired term. While it is true that the usual term ofthe local superior is three years according to canon 505, still this is the exception which proves the rule, and may be allowed in order to avoid the difficulties involved in changing superiors in midyear. 3. The time passed as acting superior is to be counted in the period of six years, beyond which the Church law does not wish an'.¢ 160 Mag, 1949 BOOKS local superior to govern one and the same community without an interval of time elapsing. In conclusion it may be stated that the consent or counsel of bet councilors will be needed by the higher superior according as the constitutions require one or the other for the ordinary appointment of local superiors. ooks Dr. Pascal P. Parente's THE WI~LL OF LIVING WATERS is a sort of anthology of very brief excerpts (sentences or paragraphs) on topics of the spiritual life. Under six principal headings and twenty-three subdivisions select utterances of Scripture, the Fathers, and "the masters of the spirit," are collected and presented. It is designed "to place the primary sources of the doctrine of the spiritual life within easy reach of any reader, and to encourage a more frequent and intelligent use 0f these sources in pre.ference to secondary ones." It is suggested that the closer one gets to the original springs, the purer and more highly invigorating the waters are apt to be. The work should be very useful and welcome to those who would like to see in a moment or so and without any difficialty what these primary sources have to say on any of the topics covered. (St. Louis: B. Herder Book Co., 1948. Pp. viii ~ 336. $3.50.) The Foreword of THY LIGHT AND THY TRUTH, by Robert Nash, S.J., gives the author's purpose: "To stimulate thoughts that will afford subject matter for conversation with God in prayer." The Foreword also presents a brief exposition of prayer, its disposi-tions and development. The meditations are developed in the following way: Prepara-tory Prayer, Setting, Fruit, Points, Summary, and Tessera. In all there are 22 chapters, each chapter making up a complete medita-tion; but, as the author mentions, there is sufficient matter in each chapter and even in each point to make several meditations. The manual is a pleasant and inspiring meditation companion and should find acceptance among clerics, religious, and lay people as did its companion volume, "Send Forth Thy Light." (Westmin-ster, Maryland: The Newman Press, 1948. Pp. 197. $2.50.) LORD, TEACH US TO PRAY, by the eminent French dramatist, 161 BOOKS Review [or Religious . Paul CIaudel, has for its purpose the expression of the necessity, the value, and the beauty of prayer. The exposition, however, is so obliquely stated, so freighted with symbolism and literary allusions, that it will not be of mucb use to many religious. Those, however, who have had special training in modern French Catholic literature will find in the book much that is good, for CIaudel writes from a heart that is deeply spiritual and Catholic. The translation is by Ruth Betbell. (New York: Longmans, Green ~ Co., Inc., 1948. Pp. 95. $2.00.) CHRIST IS ALL, by John Carr, C.SS.R., is a work" originally printed in Great Britain. The author presents Christ as: Our God, Teacher, Physician, Model, Food, Friend, Victim, and King. Our Lord is shown playing these roles in His own daily life as recorded in the Scriptures and now once again in the daily life of a Christian. In clear, impelling style this work prescribes the personal influence of Christ in everyday living, as the remedy of the ills of our times. (Westminster, Maryland: The Newman Bookshop, 1948. Pp. 143. $2.25.) FATHER DAMIEN, APOSTLE OF THE LEPERS, is a short booklet by the Most Reverend Amleto Giovanni Cicognani, Apostolic Dele-gate 'to the Ufiited States, relating in a summary yet inspiring fashion the life, work, and virtues of God's unselfish worker. The booklet can be obtained from the Fathers of the Sacred Hearts, 4930 South Dakota Ave., N.E., Washington 17, D.C. Price: 50 cents (paper). Sister Ma~y Philip has prepared a TEACHER'S MANUAL FOR. SISTER ANNUNZIATA'S FIRST COMMUNION CATECHISM. After a worth-while introduction rich in practical suggestions for the teacher the manual gives a rather thorough treatment of each lesson under these headings: purpose, preparation, approach, picture study, activi-. ties, bibliography. Busy Sisters hard pressed for methods and material will discover in this fine little guidebook a storehouse of helpful ideas which do not merel~ point out the way but make the going easy. (New York: Benziger Brothers, Inc., 1947. Pp. 79. 25 cents.) In LUMII~RE ET SAGESSE Father Lucien Roy, S.J., gives us the fruits of a thoroughgoing effort to work out and set f