Suchergebnisse

"These papers, many of which are concerned with problems in the administrative history of England during the middle ages, are presented by his colleagues, pupils and many other friends, on the occasion of his seventieth birthday, to Thomas Frederick Tout." ; The constitution of provincial chapters in Minorite order, by A.G. Little.--Hugo de Novocastro or de Castronovo, frater minor, by C.-V. Langlois.--Some notes on Barbour's "Bruce", books XIV.-XVI. and XVIII., by R. Dunlop.--Exchequer migrations to York in the thirteenth and fourteenth centuries, by Dorothy M. Broome.--La conférence d'Avignon (1344) by E. Déprez.--The administration of Normandy, 1420-1422, by W.T. Waugh.--A note on the pre-Tudor secretary, by Florence M.G. Higham.--Documents inédits sur l'organisation de l'artillerie royale au temps de Louis XI., by R. Fawtier.--A list of the published writings of T.F. Tout, compiled by Mary Tout.--List of subscribers. ; the common pleas, by Sir P. Vinogradoff.--The personnel of the commons in Parliament under Edward I. and Edward II., by J.G. Edwards.--The memoranda rolls and the remembrancers, 1282-1350, by J.F. Willard.--The tower as an exchequer record office in the reign of Edward II., by V.H. Galbraith. ; The familia at Christchurch, Canterbury, 597-832, by Margaret Deanesly.--The south-western element in the Old English chronicle, by F.M. Stenton.--Nennius the author of the "Historia Brittonum", by F. Liebermann.--London lands and liberties of St. Paul's, 1066-1135, by H.W.C. Davis.--The early lives of Robert Pullen and Nicholas Breakspear, by R.L. Poole.--Henry II. as a patron of literature, by C.H. Haskins.--Liber burgus, by J. Tait.--Querimoniae Normannorum, by C. Petit-Dutaillis.--Some observations on the baronial council (1258-1260) and the Provisions of Westminster, by F.M. Powicke.--The keeper of papal bulls, by C. Johnson.--Les "overdraghes" et les "portes d'eau" en Flandre au XIIIe siècle, by H. Pirenne.--The financial and administrative importance of the London Temple in the Thirteenth century, by Agnes Sandys.--Le statut "De justiciis assignatis quod vocatur Rageman", by C. Bémont.--Archbishop Pecham and the Council of Lambeth of 1281, by Hilda Johnstone.--Ralph of Hengham as chief justice of ; Mode of access: Internet.

Paged continuosly. ; Contents.- I-III. Ancient history.-IV-V. Medieval history.-VI-X. Modern history. ; Mode of access: Internet.

Introduction, by C. G. Crump.--The Christian life, by F. M. Powicke.--Art: Medieval architecture, by W. R. Lethaby. Medieval sculpture, by Paul Vitry. Decorative and industrial arts, by Marcel Aubert.--Literature: Some aspects of medieval Latin literature, by Claude Jenkins. Vernacular literature, by Cesare Foligno. Handwriting, by E. A. Lowe.--Philosophy, by C. R. S. Harris.--Education, by J. W. Adamson.--Law: Customary law, by the late Sir Paul Vinogradoff. Canon law, by Gabriel Le Bras. Roman law, by Edouard Meynial.--The position of women, by Eileen Power.--The economic activity of towns, by N. S. B. Gras.--Royal power and administration, by Charles Johnson.--Political thought, by E. F. Jacob. ; Mode of access: Internet.

Issue 1.3 of the Review for Religious, 1942. ; Review for Religious MAY 15, 1942 The General Chapter of Elections . Adam C. Ellis Retreat Resolutions . Clarence McAuliffe Reparation to the Sacred Heart . Malachi J. Donnelly The, Pivotal Point of Good Will . G. Augustln~ Ellard Scruples Versus the Human Way . ~ Gerald Kelly Hints for Sacristans . Gerald Ellard The Presumed Permission . ¯ . James E. Risk Book Reviews )uestions Answered E)ecisions of the Holy See VOLUME NUMBER 3 REVIEW FOR RELIGIOUS VOLUME I MAY 15. 1942 NUMBER CONTENTS. THE GENERAL CHAPTER OF ELECTIONS IN A RELIGIOUS CONGREGATION Adam C. Ellis, S.3 . 146 FOR CHURCH MUSICIANS . " . 156 RETREAT RESOLUTIONS---Clarence McAuliffe, S.J . 157 BOOKS RECEIVED . , . 166" ¯ SOME PAMPHLETS . 166 REPARATION IN THE DEVOTION TO THE SACRED HEART Malachi J. Donnelly, S.J. . ." . . . 167 THE PIVOTAL POINT OF EFFECTIVE GOOD WILL G. Augustine Ellard, S.J . 170 SCRUPLES VERSUS THE HUMAN WAY---Gerald Kelly. S.J. 187 HINTS FOR SACRISTANS~erald Ellard, S.J . 194 THE PRESUMED PERMISSION--Jame$.,E~. Risk. S.J . 196 BOOK REVIEWS PRINCIPLES OF CHRISTIAN AND RELIGIOUS PERFECTION . 206 BLESSED ARE THEY THAT HUNGER By the Reverend Richard Graef, C.S.Sp. 206 THE MASS OF BROTHER MICHEL. By Michael Kent . 207 FAST BY THE ROAD. By John Moody . ; 208 THE CATHOLIC REVIVAL IN ENGLAND. By John ,J. O'Connor 209 MEDIEVAL HUMANISM. By the Reverend Gerald G. Walsh, S.J. 209 DECISIONS OF THE HOLY SEE OF INTEREST TO RELIGIOUS 210 QUESTIONS AND ANSWERS Extension of Temporary Vows; Use df Parish School Funds; Is Reli-gious Habit a Sacramental; Days of Abstinence during Lent; Languages during Canonical Year; Inspection of Letters: Administration of Anes-thetics: Aspirant of East Syrian Rite: Converts from Greek Orthodox Church; Indulgence for Kissing Habit: Extending Period of Probation: Chanting of Little Office; Working during Evening Recreation 211 REVIEW FOR RELIGIOUS, May, 1942. Vol. I, 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. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter January 15, 1942, at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Adam C. Ellis, S.J., G. Augustine Ellard, S.J., Gerald Kelly, S.d. Copyright, 1942, 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. PHnted in U. S. A. The General Chap!:er ot: I::lect:ions in a Religious Congregat:ion Adam C. Ellis, S.3. BY CHAPTER in a reli.gious institute is meant the lawful assembly of those members to whom the con-stitutions give the right to vote when matters of im-portance are to be discussed and decided. Chapters may be general, provincial, or local, according as they represent an entire institute (order or congregation), or a province, or a local community. Provincial and local chapters meet, as a rule, only for the election of delegates to the general or provincial chapter respectively. In this article we are concerned only with the g.eneral chapter, though many of its provisions will apply equally well to a provincial or local chapter. An ordinarg general chapter is convoked at the times prescribed by the constitu-tions-~ every three or six years, or at other regular inter.- vals. An extraordinar~ general chapter is ofie convoked outside the time of the ordinary chapter~ Constitutions approved by the Holy See usually prescribe that an ex-traordinary chapter may not be convoked without the per-missioh of the Holy See, except in the case of the death or resignation of the superior general. The purpose of the general chapter is two-fold: to elect superiors, and to transact other important business. The first kind of chapter is usually called the chapter of elections; the second, the business chapter, or the chapter of affairs. We are dealing here with the chapter of elections only, which is governed by the regulations of the Code of Canon Law as well as by the provisions of the constitu-tions which are not contrary to the Code (cf. canon 507. §1). 146 CHAPTER OF ELECTIONS Time, Place, and Cor~oocation of Chapter. The common law of the Church does not prescribe any particular place for the meeting of the general chapter of elections. The constitutions usually allow the superior general to determi.ne the date and place of the chapter, with the deliberative vote of his council. Sometimes, however, they prescribe that the chapter be held in the motherhouse, and set the day for it as well. In the absence of any definite regulations of the constitutions, the superior general with his council is free to determine the day on which the chap-ter is to be held, as well as its meeting-place. This is true even in the case of a diocesan congregation of religious women which has houses in more than one diocese, as was declared by the S. Congregation of Religious on June 17, 1921, when it explicitly stated that the choice of the meet-ing- place of the chapter rested with the superior general, and not with the local Ordinary in whose diocese the moth-erhouse is located. At the same time the S. Congregation declared that the right to preside over the election in the case mentioned belonged to the local Ordinary in whose diocese the election took place, hence not to the Ordinary of the motherhouse, unless the election is held in his dio-cese. Pope Benedict XV confirmed these decisions and ordered them to be published. The day and place of the general chapter having been determined upon, the superior general will then convoke the chapter, usually by means of a circular letter to be sent to all those who have a right to assist at the chapter. The constitutions usually pr.escribe that such letters are to be sent at least three, if not six, months before the day on which the chapter is to meet. An error in convoking the chapter does not make the election invalid unless one third of those who have a right to attend have not been sum-moned and, by reason of this irregularity, have not taken 147 ADAM C. ELLIS part in the voting (cf. canon 162, § 3). Electors or Members of the Chapter The constitutions will determine who have a right to take part in a chapter of elections. The following are com-monly members of such a chapter: 1. The superior general; 2. The members of his council; 3. All ex-superiors general; 4. The secretary general; 5. The treasurer general; 6. Provincials and two or more delegates from each province, if there are provinces; 7. Local superiors, and delegates of the various houses chosen according to the constitutions. The common law of tl~e Church prescribes that reli-gious with temporary vows have neither active nor pas-sive voice1 unless the constitutions explicitly grant it to them. The constitutions sometimes grant active voice to religious with temporary vows, seldom if ever passive voice. The number of years required by the constitutions for the enjoyment~ of active and passive voice is tO be counted from the" first profession of temporary vows, un-less the constitutions provide otherwise (cf. canon 578, 30). It is customary to elect substitutes for all delegates who are elected to take part in a chapter of elections. These substitutes take the place of such delegates as are impeded or who do not wish to attend the chapter. Unless the con-stitutions declare otherwise, the religious who have been elected delegates may give up their right to attend the chap-ter. XActive voice is the tight to vote: passive voice is the right to be voted for or to be elected to an ot~ce, 148 CHAPTER OF ELECTIONS Prelirainar~.t Session of Chapter In a preliminary session of the .chapter it is customary to examine the credentials of all the delegates to the chap-ter. This having been done, the assembly proceeds by se-cret vote to the election of at least two "scrutineers".0r tellers (cf. canon 171, § 1), unless these are already desig-nated by the constitutions. They must be elected from among the members of the chapter. After being elected they take an oath to fulfill their of Iice faithfully, and to observe secrecy regarding everything done in the chapter of elections. A secretary is usually elected in a similar man-ner, unless one of the tellers acts in this capacity. General Regulations Regarding Voting On!y those religious who are actually present in the chapter have a right to vote. Votes sent in by mail or cast by proxy are forbidden and invalid, unless the constitu-tions or a special privilege granted by the Holy See author-ize the employment of those methods (cf. canon 163). An exception., however, is made in favor of members of the chapter who are in the house but unable to attend the meetings because of illness. Such a person's vote given in writing shall be collected by the tellers and placed with the other votes, unless particular laws or a legitimate custom determine otherwise (cf. canon 168). All must abstain from seeking votes either directly or indirectly for themselves or for others, and no one may validly vote for himself (cf. canons 507, § 2, 170). This does not forbid the members-of the chapter from seeking information from one another regarding the qualities of this or that religious. The constitutions frequently pro-vide for such an opportunity before the day of the election. All votes must be freely given. A vote directly or indirectly extorted by grave fear or fraud in favor of a 149 ADAM C. ELLIS determined person, or of one of a group of persons, is an invalid vote (cf. canon 169, §.1). In order to be valid, a vote freely cast for an eligible candidate must have four qualities: it must be secret, cer-tain, absolute, and determined (cf. canon 169, § 2). Each one of these qualities demands a brief explanation. A secret vote. This means that no member of the chapter may make known to another, the pers6n for whom he voted. A vote which is made public is by that very fact invalid. However, for special reasons, a member of the chapter may declare before the president and the tellers which person he wishes to vote for. The vote is secret, since all the persons to whom it is made. known are bound under oath. not to reveal it. Though not strictly speaking required by law, a written ballot is the most common and most convenient form of carrying on the election and safe-guards the secrecy req.uired. It would seem to be the only form contemplated by the Code. A certain vote. In order to be certain the vote must glare the full name of the person v6ted for so as to distin-guish him from all other persons having a similar name. A vote cast for "the person who will receive the majority of the votes," is an uncertain vote. A vote which cannot be read, or understood, is likewise uncertain; as is also a blank vote. An absolute vote. Each vote must be free from all con-ditions. A vote cast for Peter "provided he is fifty years old," would be an invalid vote. If the condition, however, merely expresses a requirement of the law for the valid election of the person voted for, the. vote would not be invalid: But such conditions should not be put in the vote when given since they are presupposed. A determined vote. An alternative vote is invalid. 150 CHAPTER OF ELECTIONS Such would be, for example, a vote cast for "either Peter or Paul." In conclusion it may be well to note that an invalid vote does not make the balldt in which it is cast invalid. Such an invalid vote is simply not.counted. By accident it may keep the person for whom it was given from getting the required majority of votes. The Election of the Superior General -Before the voting begins for the election of higher superiors in institutes of religious men, all and each of the members of the chapter shall promise under oath to elect those whom they deem before God should be elected (cf. canon 506, § 1). This oath is not required of reli-gious women. In institutes of religious men the superior general pre-sides over the election unless the constitutions provide otherwise. In congregations of religious women the elec-tion of the mother general is presided over by the Ordinary of the place in which the election is held. He may preside personally or through a delegate (cf. canon 506, § 4). For the election of superiors the common law requires an absolute2 majority of votes on either the first or second ballot, while a relative majority suffices on the third ballot, If, on the third ballot, the highest number of votes is given equally to two or more persons, the presiding officer may determine the election by casting his vote, but never in his own favor. Should he decline to do so, then the senior by reason of ordination, or of first profession, or of age, shall be regarded as elected (cf. canon 101, § 1, 1°). Theconsti- 2An absolute majority is constituted by any number exceeding half the number of valid votes cast, for instance, 9 out of 16, 10 out of' 19, and so forth. The person receiving the greatest number of votes cast is said. to have a plurality or relative majority of the votes cast when that number does not constitute an absolute majority of all the'votes cast. Thus, in a chapter in which 25 votes are cast,-,John may receive 11, Peter 8, and Paul 6. ,John has a relative majority. 151 ADAM C. ELLIS tutions may require a greater number of votes, for instance, a two-thirds majority for the election of the superior gen-eral. Constitutions approved by the Holy See usually require that :a fourth ballot be taken in case the third ballot does not result in an absolute majority. ¯ In this fourth bal-lot only the two religious who have received the greater number of votes on the third ballot are eligible for election, though they themselves are excluded from voting on the fourth ballot. In case this fourth ballot results in a tie, the election is determined by priority of ordination, or of first profession, or of age, respectively as mentioned above. The Voting Process When all are prepared the voting begins. It is the duty of the tellers to see to it that the votes be cast by each elector secretly, diligently, separately, and according to the order of precedence (cf. canon 171, § 2). No particular form of collecting the votes is prescribed by the common law, though the constitutions usually determine some detailed method, for instance, the tellers carry a locked box into which each member casts his sealed vote, or the members proceed slowly, one by one, to-the table or desk of the presiding officer, and there deposit their votes in an urn or box, under the watchful eyes of the tellers. When all the votes have been thus.collected, the tellers shall examine in the presence of the presiding officer, according to the manner prescribed by the particular con-stitutions or legitimate customs, whether the number of votes corresponds to the number of electors. Should the number of votes exceed the number of electors, the ballot is invalid (cf. canon 171, §§ 2 and 3), the ballots are destroyed, and a new vote taken. If the number of ballots does not exceed that of the number of electors, they are opened one by one so as to be seen by both tellers, and by 152 " CHAPTER OF ELECTIONS the presiding officer, and noted down by the secretary. After the votes have been counted the presiding officer or one of the tellers announces to the chapter how many votes each candidate has received. This may be done in either of two ways. After each vote is opened and inspected by the tellers and the presiding officer, the name of the person voted for is read aloud.-Or after the votes have been counted, the final results may be read to the chapter by the presiding officer or by one of the tellers. The constitutions or custom will determine the method to be followed. The votes are to be burned immediately after each bal-lot, or at the end of the session if several ballots were taken during it (cf. canon 171., § 4). When the election of the superior general has been com-pleted according to the prescribed formalities, the presiding officer will declare it lawful, proclaim it, and receive the oath of the newly elected superior general. Thereupon the religious both of the chapter and of the community will make their obedience according to custom. All the acts of the election shall be diligently written down by the secretary and, after being signed at least by him, by the presiding officer, and by the tellers, they shall be carefully preserved in the archives of the congregation (cf. canon 171, § 5). Acceptance and Confirmation of the Election The announcement of the result of the election made to the chapter is sufficient notification if the person elected is present; if he is not present the result should be officially communicated to him, and he is to be summoned to the chapter, all further business of which is suspended until his arrival. Unless the constitutions state the contrary, the reli-gious elected is not obliged to accept the office. Should he 153 ADAM C. ELLIS renounce it; he loses all the rights connected with the same, and a new election is held. In the case of diocesan congregations of religious women, the election of the mother general must be con-firmed by the Ordinary who presides over it. For grave reasons, according to his conscience, he may refuse to con-firm the election (cf. canon 506, § 4). In that case, how-ever, he may not appoint the superior general, but a new election must be held. Postutaiion It may fiappen that the members of a chapter wish to have for their superior a religious who is able and worthy to fill that office, but who is excluded from it by some impediment of church law from which the-competent ecclesiastical ~uperior can and is accustomed to dispense. Such a person cannot be validly] elected, but the members of the chapter may postulate him, provided that he receives two-thirds of. the votes of the chapter (cf. canons 179, § 1; 180, § 1)which means that they ask the Holy See to grant the necessary dispensation. Postulation, however, may be admitted only in an extraordinary case and provided the constitutions do not forbid it. (cf. canon 507, § 3). In a letter addressed to the local Ordinaries of the world on March 9, 1920, the S. Congregation of Religious instructed them to be very strict in allowing postulation in the case of the superior general of a congregation of religious women who has just com-pleted two terms of office. In such a case the simple desire of the members of the chapter to re-eleCt the same superior, or the mere ability of the person to fill the office, is not a sufficient reason for postulation. If, however, other grave reasons seem to require the choice of the same person beyond the time allowed by the constitutions, the Ordinary must 154 CHAPTER OF ELECTIONS send a petion to the S. Congregation, in which it is clearly stated what the reasons are, how many ballots were taken, and how many votes were in favor of the person postu-lated. Finally the OMinary must state his own opinion in the matter. The S. Congregation will then give a decision. The fact that the constitutions expressly allow postulation does not excuse from the requirements of this instruction. In case of postulation the members of the chapter who wish to vote for an ineligible person, must write on their ballot: "I postulate N. N." Election of Other Officers The newly elected superior general presides over the election of the other officers to be chosen by the general chapter, unless the constitutions allow the Ordinary the right of presiding likewise at the election of the members of the general council. These elections are usually held in a separate session Of the chapter. The manner of voting is the same as that employed in the election of the superior general. An absolute majority of votes is required on the first and second ballot. If no one has received such a major2 ity, a third ballot is taken in which a relative majority is sufficient. ,If on this third ballot two or more candidates receive an equal number of votes, the presiding officer may cast a deciding vote, though he is not .obliged to do so. If he declines to use his right, the person who is senior by ordi-nation, or by first profession, or by age, is considered elected. The constitutions may provide for a fourth bal-lot in case the third re.sults in a tie. If the person elected is not a member of the chapter, he must be summoned at once, but the chapter does not await his arrival in order to continue its business. After the elections are over, the former superior gen-eral, the members of his council, the secretary general and 155 ADAM G. ELLIS the treasurer general, usually continue to sit in chapter with active voice as long as it r~mains in'session, even though they may have been replaced in their offces by other reli-gious. Should the superior general die during his term of offce, or resignbefore its completion, the assistant superior gen-eral will take his place in the government of the community and will ~onvoke an extraordinary chapter in which dec-tions will be held not only for a new superior general, but also for all the other offices which are usually filled by election in general chapter. The reason for this is that all ¯ the officers elected in a general chapter hold office from chapter to chapter, rather than for a "definite number of years. FOR CHURCH MUSICIANS Of unusual yalue to religious and seminarians working in the field c~f church music is 'the new Catholic Choirmasters' Correspon-derice Course. Four semesters of ~olle'giate° work, accredited by St. Albertus College Department of Music, are done under personal tutorship and will be coricluded with summer schools in 1943 and 1944. The lessons have been prepared by a~ faculty international in personnel and repute, including Dom Desrocquettes0 Dr. Becket Gibbs, Dom Ermin Vitry, Father Gerald Ellard, and others. Zest and .authority characterize their teaching, and phonograph recordings assist amply in problems that need the living voice. General' editor is Clifford Bennett, Gregorian Institute, 1515 Berger Building, Pittsburgh, Pa. Those interested may obtain an attractive pros-pectus by writing to the General Editor. 156 Retreat Resolutions Clarence McAuliffe, S.3. AS ~WEGO ON in the religious life, certain practices, n6t binding under pain of sir/, but nevertheless, of paramount importance in their bearing on the whole spiritual structure, become increasingly .difficult. Among these are the particular examination of conscience, certain rules governing religious discipline, such as the rule of silence, and the formulation of apt resolutions during re-treat. That the delicate web of religious virtues clings for partial support upon the particular examen is admitted by all ascetical writers. The same holds true for the rule of silence, since its utter neglect means the undermining of the spirit of prayer and recollection. But the resolutions we take in our annual retreat are even of greater moment since the continued practice of the particular examen and the preservation of a prayerful disposition depend in no small measure upon them. If we reflect on our happy novitiate days, we shall remember that we experienced no difficulty in making resolutions and recording them. We jotted them down carefully as tokens of our affection for our Divine Savior Who alone besides ourselves knew what they were. We may still have them. We may smile now at some of their characteristics. No doubt we took too many resolutions; we aimed too often at purely external practices; we may even have aspired to fanciful performances. But we can-not deny that they did us good. They kept us fervent: they kept our ideals high; they were concrete proof of our good will in God's service; they bolstered our flagging spir-itual forces. As long as we exercised care in formulating and inditing resolutions during our retreat, we were also 157 CLARENCE MCAULIFI~E faithful to our particular examen and observant of a cred-itable practice of silence. If we ever relaxed our diligence in making resolutions during retreat, our particular exa-men becamea half-hearted or neglected undertaking and our love for silence grew notably remiss. No Excuse t:or Neglect W.hy should the task, for task it is, of taking retreat resolutions ever be neglected by. us? What truly solid rea-son can we give for not writing them down and keeping them close at hand? Every man or woman engaged in a profession or business or in any other activity of moment pauses now and then to determine hn altered course of ac-tion. Small defects ard bound to seep in unnoticed, but they impede success and must b~ removed. Positive prog-ress also must be made; knowledge must be extended; greater zest must be engendered or the business will grow languid and die. Merchants do not hesitate to pay ample fees to public accountants and efficiency experts. These men detect pecuniary losses and open up new fields of ac-tivity for the merchant, and he makes definite plans accord-ing to their advice. Are we religious not engaged in a pro-fession, and a profession transcending all others? Can we deny that peccadilloes of one kind or another are, almost unobserved, weakening the fabric of our spiritual gar-ments? .that we are yet far distant from the glorious hori-zon of perfec~tion to which God beckons each one of us? Should we hesitate during our annual retreat to be our own public accountants and efficiency experts because of the unreasonable murmurings of our natural selves? A Faoorable Time for Resolutions Certainly no time is better suited for determining new spiritual policies than the annual retreat. During it we are segregated from our active duties; we engage in several days RETREAT RESOLUTIONS of silent communing with God; we see again what we al-ways know, but never reduce to perfect practice, that we are made only to serve Him; our spiritual ideals, dimmed by a whole year's mis~, are refurbished; God himself speaks to us and we hear His whisperings periodically, during each day of retreat pleading with us: "Why not give up this sin-less, but inordinate attachment for my sake? Why not de-vote more attention to developing this virtue?" Further-more, our subjective condition is fit for taking sage resolu-tions. We are calm, tranquil; excessive nervous tension, emotional ebullitions, the agitation engendered by custom-ary daily contact with other human personalities m all these vanish in the solitude of retreat. Those New Year resolutions so widely publicized by the newspapers can scarcely ever be successful if brought to bear upon spiritual matters, because the hectic round of daily duties and dis-tractions impedes clear vision and sound judgment. But the retreat is the New Year for religious and it is certainly to our shame if we pass up this one propitious occasion for taking efficacious resolves. Retreat resolutions are apt to be successful for another reason. Our profession is spiritual and its successful prac-tice does not depend on mere human endeavors. God called us to the religious life; He keeps us in it'; .He enables us every day to live it. Any resolution we take is doomed to failure if we count upon our own natural energies to fulfill it. Even the simplest, such as thedetermination to prepare Our meditation more carefully, to make an additional visit to the Blessed Sacrament, to relinquish some convenient, but unnecessary article, cannot be accomplished without the grace of God. Consider what vast stores of grace we must obtain in time of retreat. Not only do we perform our ordinary spiritual exercises, but the whole time is one continual prayer. A veritable mountain of sanctifying. 159~ CLARENCE MCAULIFFE grace is accumulated and with it the right to actual graces to be given us in the future as we need them. We shall need them particularly in order to be faithful to our reso- ¯Iutions, the fruit of our retreat, and they will be supplied generously and persistently by God, success depending solely upon our wholehearted cooperation. Negative Resolutions Why, then, we may ask have our resolutions so often been failures?' Why is it that we can hardly recall them after a few weeks perhaps? Have we been grossly negli-gent in corresponding with the grace of God? Not neces-sarily so. Perhaps our resolutions were not prudently made. God constructed the human being according to very definite laws. If we take resolutions contrary to these laws, especially our psychological laws, we can scarcely expect God to work a miracle to enable us to keep them. For in-stance, most' of us are probably too negative in drawing.up our resolutions. We will not do this; we will not do that; we will quit doing this, and so on. In other words, we pay entirely too much attention to our faults. If we are com-mitting deliberate sins, we must, of course, make them the first object of our determinations. But 'such is not usually the case. We fret over our imperfections or merely semi-deliberate faults, forgetting a sound teaching of theology which declares that it is impossible for any person without a special privilege, rarely granted, to keep from these even for a single day. The chances are that such defects spring from temperament, nervous disposition, unstable health or some other natural cause, partially, at least, beyond our control. Now it is a psychological law that negatives de-press the human soul. If our retreat resolutions comprise merely a lengthy list of "Don'ts" over inconsequential matters, we are .quite surely going to let them lapse. The 160 RETREAT RESOLUTIONS human soul is too lofty in its aspirations to be fettered' by a chorus of petty "I will not's"; it soars to the highest heavens in search of God Himself; unending vistai of per-fection lie stretched out before it and microscopic imper-fections are no obstacle to exalted sanctity even if they stay with us to our dying day. How much wiser it would be to 'resolve: "I will pay an additional visit to the Blessed Sac-rament each day this coming year for a few minutes out of love for my Savior," than to promise: "I will never sit down during meditation in the chapel", when, as a matter of fact, constant kneeling may so distract us that we cannot pray at all from bodily uneasiness. Besides, protracted kneeling may even do us positive corporal harm unless our backs and nerves are of rugged texture. How Man~/ Resolutions? Another mistake to which we may easily succumb is that of taking too many resolutions. It is true that a hun-dred resolutions would be none too many when we see in retreat the intricate labyrinth of perfection. Even so, it would certainly be unwise to take more than four. or, at most, five. Here again asimple law of. human psychology enters into play. We are so constructed that a multiplicity of resolves overbalances US~ dissipates our energies and re-sults in no accomplishment whatever. We cannot expect our Savior to rescind that law in our case by a miracle. It is well for us to recall that old axiom of spiritual au-thors that to advance in one virtue is to advance in them all. Progress, for instance, in the spirit and practice of obedi-ence necessarily reflects progress in the love of God. But love is the pith and core of all sanctity; loreis the all-em-bracing virtue; it means a closer alliance with God, more intimate union with Him; if it makes the tree of obedience more verdant, it must necessarily transmit its vigor to the 161 CLARENCE MCAULIFFE entire forest of virtues. Bearing this in mind, we should in retreat pay heed, firit of all to our vows. An outpost to one of them may have been weakened during the previous year. Then we should look to the virtues animating the vows and make a few positive resolutions that will stimu-late their growth. We must never forget that a religious observant of the vows is a good religious. Focusing our attention upon them, we keep our resolutions down to a minimum. Yet we will make more rapid spiritual s~rides .than we would if we squandered our resources by making decisions on the whole gamut of faults and virtues. The Search After Causes Our resolutions may result in failure for another rea-son also. They may be too vague, too imprecise, too gen-eral. For example, how often have we resolved in retreat to be more fervent in our spiritual exercises! No one could condemn a determination to better these exercises of piety. It is they especiall.y that keep our spiritual lives vigorous and bolster our flagging virtue. But what happened to that resolution to make them more devotedly? For a day or two, for a week or two perhaps, we were more attentive .to them and then, behold, we soon found ourselves in the same old rut of routine and mechanical performance. Why? Simply because our resolution violated a metaphysical law which states that to attain a purpose it is necessary to .~elect means, causes, that will conduce to its realization. If we resolve only upon the end to be achieved, we shall accomplish nothing. Every day we dream ofthings we should like to do, but we neglect the specific means to the end and our resolves are thus mere fancies relegated to the vast mound of inefficacious desires. If we really wish to improve our meditation, examinations of conscience and other spiritual exercises, let us investigate the reason 162 RETREAT RESOLUTIONS why they are performed so perfunctorily. Ii it because we indulge in considerable unnecessary talking? This will certainly dissipate the mind and react upon our spiritual exercises. If we make a determination to practise silence, we shall find that contact with God will become much eas.ier and our meditations will improve. Is it due to un-regu. lated affections of the heart? Then a resolution must be taken to watch carefully over such ungoverned move-ments by removing their occasions as far as possible. Is it due to stark physical fatigue? Then we can do nothing directly, but perhaps we can adopt some regime that will improve our health. Is it due to some other cause? Then let us examine for that cause and decide to overcome it if possible. Definite resolutions of these kinds will inject new life into our meditation whereas a mere hazy resolve to perform it better will soon vanish. This point is of the utmost consequence. Take another example. Most of us are guilty of positive faults against charity and all of us could practise this virtue much more perfectly. Shall we then determine during retreat: "I shall be more charitable"? Such a resolution is praiseworthy,, as a sign of our good will in God's service, but it is bound to lapse just as is the vague determination to do better in our spiritual exercises. If we wish to be more charitable, we must pry into the reasons why we are not more charitable. If we wish to obtain an effect, we must find a proportion-ate cause to produce it. Do we fail in charity because we associate only with those whose temperaments .are con-genial? because we areof a squeamish disposition and allow tiny impolitenesses to jar our nerves? because we indulge in idle ,gossip and small talk? because we have a biting or ridiculing tongue? Could we add blossoms to our charity by interesting ourselves in the activities of others? by de-veloping the spirit of a good listener? by watching for 163 CLARENCE MCAULIFFE opportunities to say a kindly word or express Our sym-pathy? Ways and means to add lustre to this virtue are truly endless. If one defect, in particular, makes us un-charitable, let us in retreat decide to banish it; if some precise means of burnishing our charity occurs to us, let us determine to adopt it. Then we shall find that Christ's own spirit of charity will take root and flourish in our souls. The Bizarre Resolution Fantastic and complex resolutions should also be avoided. Though we never relax our aim at the highest possible perfection, we always keep our feet anchored to earth by the bonds of prudence and common sense. The human mind can only think of one thing at a time; the will can be directed toward only one conscious goal at a time. Both faculties are bound to be smothered by kaleido-scopic resolutions. Suppose a religious were to emerge from retreat armed with this single resolve: From eight o'clock in the morning when her active day began until ten at night when she retired, exactly fourteen hours inter-vened, the same number of hours as there are stations of the cross. During the coming year she would divide the day according to the stations. From eight to nine in the morning she would live in the spirit of the first station, the condemnation of the Savior. From nine to ten her thoughts would Be engrossed with the second station, and so on throughout the day. It is not likely that this well-inten-tioned religious would keep that resolution. It is too bizarre and too involved .and would require constant at-tention from morning to night every single day. Human nature could not stand such a strain without well-nigh miraculous support. 164 RETREAT RESOLUTIONS Keeping the Resolution Once our resolutions are taken and written down, how can we perpetuate them for three hundred and sixty-five days? By adopting them as subjects for Our particular ex-amination of conscience. How often we puzzle over a suitable subject for this examen! The problem vanishes if we have our retreat resolutions on hand. Even though these be only three or four,, they will provide ample matter for the examen. Each resolution can be the subject for a few weeks or a month. Thereafter each resolution can be repeated again and, if this becomes wearisome, variety may be introduced without changing the subject matter. FOr instanc.e, if one of our retreat resolutions is to eliminate unnecessary talking, we can practise this for some days under the patronage of the Blessed Virgin and in imitation .of her silence in the home at Nazareth. Later on, we might exercise it in union with Christ in the desert and in His infancy and in His secluded hours of prayer upon the mountain. At another time we may practise it by repeated ejaculatory prayers to some favorite saint whose help we implore. In this way the subject will not grow tedious and it will never lose its value Since it is one of our rdreat resolutions. These may also be kept alive and vibrant by referring to them duriag the monthly recollection. Why devote this period to any other consideration when God has shown us in our previous retreat what actions of ours will most please Him? Despite our best efforts, however, we shall make un-successful resolutions. In framing them we may continue to violate the laws of human psychology. We may not observe them even for a week though we honestly wanted to do so. We should not be discouraged. God values our good will; and our retreat resolutions, if written down, are 165 CLARENCE MCAULIFFE palpable proof of this" good will. The resolutions of our novitiate days were often ill-formed and impossible of achievement, but they secured God's blessing for us. We kept the vows though we did not as yet have them; rarely did we commit even a deliberate venial sin; we strove by our clumsy retreat resolutions to improve our religious lives. These resolutions won from Christ the gift of fer-vor. He Will reanimate and increase that fervor if we per-severe in taking and recording resolutions during our re-treat. BOOKS RECEIVED (7"0 be reviewed later.) I PRAY THE MASS~. By Hugo H. Hoever, S. O: Cist. Catholic Book Publishing Company. New York. MARCH INTO TOMORROW. By, 3ohn ,J. Considine, M.M. Field Afar,Pres~. New York. ~, . WATCH AND PRAY. By ,John Moffatt, S.~J. The Bruce Publishing' Company. Milwaukee. IN THE SHADOW OF OUR LADY OF THE CiENACLE. By Helen M. Lynch; R.C. The Paulist Press. New York. SOME PAMPHLETS Cheer Up!; Be of Good Heart!; Have ConfidenCe!; Take Courage! These four pamphlets are by Father Bruno Hagspiel, S.V.D. They consist of a varied collection of Scripture texts, anecdotes, poems, and so forth, all designed to cheer the downhearted.~ Price, 10 cents a copy. May be obtained from The Mission Press, Techny, I11. Also, four pamphlets listed under the general title, GOSPEL MOVIES, that treat of Grace; Faith; Sin; Wed in Christ. They contain brief stories based on the Gospels and illustrating these various topics. All are written by Father Placldus Kempf, O.S.B. Price, 10 cents a copy. May be obtained from THE GRAIL, St. Meinrad~, Indiana. 166 Reparation in t:he Devotion t:o !:he Sacred I-leart: Malachi 3. Donnelly, S.J. THE "great apparition" of our Lo~d to St. Margaret Mary took place duiing the Octave of Corpus Christi, most probably in 1675. Showing her His Heart, our Lo~d said: "Behold this Heart which has so loved men, which has spared nothing, even to being exhausted and consumed, in order to testify to them its love. And the greater number of them make me no other return than ingratitude, by their coldness and their forgetfulness of me in this Sacrament of love. But what is still more painful to me is, that it is hearts who are consecrated to me who use me thus." And our Lord continued: "It is because of this that I ask you to have the first Friday after the Octave of Corpus Christi kept as a special feast in honor of my Heart. by receiving Communion on that day and making it a reparation of honor for all the insults offered to my Heart during the time that it has been exposed on the altars." The end of the devotion to the Sacred Heart, as revealed to St. Margaret Mary and as approved by the Church, is reparation to this same Heart for the coldness and indif-ference, for the sins and insults suffered by the Sacred Heart, especially in the Sacrament of His love. Reparation, in general, means the making up for an injury or offense committed against one to whom honor and love are due. In the case of reparation to the Sacred Heart, this presup-poses a real personal wound in that Heart caused by the sins of men, and a real ability on the part of those devoted to the Sacred Heart to repair this wound. This confronts us with two difficulties: 1) how can the Heart of Jesus now suffer? 2) how can we repair His sufferings? 167 MALACHI ,J. DONNI~LLY The soul of Jesus Christ.in heaven experiences no sor-row, nor does His glorified body know aught of pain. His perfect happiness can be dimmed by absolutely nothing: nay! not even by the most heinous sins of ungrateful men, How, then, could He complain of the coldness and indif-ference of m~n, and that in words which, seemingly indicate that each sin of the present day is a direct and piercing wound in His Sacred Heart? In a word, the solution lies in an Understanding of the knowledge that Christ, as Man, enjoyed during His, life on earth. Our Blessed Lord was both God and Man. As Man He enjoyed the beatific Vision throughout His whole life. Now, through this vision He received the complete perfection of His intellect. He knew all things that per-tained to His office, His dominion, His mission on earth, all that pertained to the plan of redemption. The knowledge that Christ had, as Man~ was like unto the eternal knowledge of God. During His whole lithe, .especially during the Passion, Christ',' as Man, had knowl-edge of future things; the good and bad 'actions of all men were directly1 present to His mind. Just as a giant search-light in one blazing stream of light covers at once a half-mile area and every inch of space therein, or just as the human eye gazing on a distant landscape sees the whole and each detail at the same time, so, too, did Christ see through the whole of time to come and all the actions of men con-tained therein. He saw all future events as actually present before His eyes and each event was the direct object of His vision. In order to understand better the relationship between the knowledge of Christ and reparation in the devo-tion to the Sacred Heart, let us go in imagination with Jesus to the garden of Gethsemani. As Jesus kneels in 168 REPARATION TO THE SACRED HEART meditation, He begins to grow sad. Why? This sadness can only be caused by the vision in His human mind. As He kneels there, the sins of all men Unfold before His eyes; all the ingratitude of men--especially, of those from whom He might well have expected better things--is directly present to His clear vision. Not a.single sin --- even an ever so secret sin of desire-~elu~les His all-seeing gaze. Also (and this is the consoling aspect of Gethsemani), every single act of reparation of those especially devoted to His Sacred Heart was present to Him. And, as Jesus looked upon these acts of reparation, His loving Heart felt real and deep consolation. When, therefore, at the present time we perform acts of reparation, it is perfectly true to say that there is direct contact between our act of reparation and the Heart of Christ in Gethsemani. Time and space are wiped out. His knowledge bridges nineteen hundred years as readily as we look across a river. We are present before His eyes: our acts of reparation console Him, our sins cause Him sorrow-ful agony. What should be the effect of this truth that all our actions were actuatl~t present to the suffering Christ in His Passion? A deep realization of this can only ground more firmly our love for the Sacred Heart and spur us to more ardent acts of loving reparation to the Sacred Heart. Just as the spokes of a wheel lead to the hub, with which they are in direct contact, so likewise do all the reparatory actions of men the world over lead back to Christ in the Garden; establish immediate contact with His Suffering heart. And the deep realization of this solidly established truth should arouse the deepest aspirations of our hearts and wills to do our utmost to console the great and loving Heart of Jesus. 169 The Pivol:al Point: ot: l=fl:ec!:ive ,ood Will G. Augustine.Ellard, S.J. ['Because of the importance of Father Ellard's theme, and because of the length of the article, we thought that the followihg summary might be appreciated by those who wish some handy way of visualiz!ng and recalling the points devdopedin the article. The Roman numerals refer to the same divisions of the text.--ED.] Summary I. The problem of bringing about moral good will is illustrated by three cases: a)" Good~ but weak, will in oneself; b) Generous, but inconstant, will in oneself; c) Irresponsive or bad will in others. II. What is meant by the expression: "the pivotal point of good will"? III. Things which do not constitute it. IV. It does consist in the realistic appreciation of values. These terms defined. V. Reasons for the assertion: a) Common sense; e) Philosophy; b) ExperienCe; f) Sacred Scripture; c) Observation; g) Theology. d) Experimental psychology: gI. The characteristics of the knowledge that is d~]namic, i.e. apt to move or strengthen the will: a) Presentation of the right aspect; e) Actuality: b) Sufficient" quantity ; f) Novelty ; c) Personal reference: g) Affinity and sympathy. d) Immediacy and imagery; VII. Practical conclusions-- 1. To move or strengthen the will for the present: Realize the values of motives: a) Learning what the pertinent values are; Means: b) Serious reflection and prayer, especially mental: c) Organization of the motives. 2. To steady the will in the future: Have the realization in the focus of consciousness at critical moments. a) Recollection; c) Habituation: Means: b) Association; d) Experience. 170 PIVOTAL POINT OF GOOD WILL SISTER Mary Frail is making her annual retreat. More clearly than she has been wont, she sees the magnifi-cence and beauty of the divine plan for herself, she is delighted with it, and she feels that it would the grand-est thing possible to carry it out in all its fulness. Also she notices that to do so would mean giving up certain rather dear little habitual imperfections. She is torn between two conflicting attracti6ns. Though she is free, and by all means would be pleased to embrace .the whole of the divine plan for her, especially since it is all for her own happiness, still she finds that her will does not respond as she would like. Making his retreat also is Father Inconstant. He finds no great difficulty in resolving upon the noblest courses, but in looking back over many retreats, many excellent resolutions, and many performances not so excellent, be feels rather distressed at the sight of his inconstancy. This time, if possible, he is going to make the new beginning that will stick. Just how--well, that is not too clear to him. Brother Zealous faces a different kind of difficulty. He is a teacher, and he is glad to do everything he can to make good Christians out of his charges. But often enough he finds that his pupils are irresponsive or wilful. Is there anything we can do for Sister Mary Frail, Father Inconstant, and Brother Zealous? Their problems concern wills, their own and those of their charges. Pos-sibly, some consideration of that upon which moral good will turns in a peculiar way, may be of service to them. II. By "the pivotal point of good will" let us under-stand a certain something that precedes good will itself and that, more than anything else, is a condition of its coming into being. Of course it does not determine the will; for man, being free, makes his own determinations, But even the free will is dependent upon previous conditions, and it 171 -G. A. ELLARD is the principal of these that we propose to consider. Ill. This pivotal point of good will cannot be simply knowledge. Hardly anyone would maintain nowadays the old doctrine attributed to Socrates that knowledge makes virtue. It is not freedom of the will; everybody knows by sad experience that he cannot make himself good by a mere fiat of his will, nor even by many of them. Imposition of good habits from without, though continued over a period ,of years, in the discipline, for example, of a boarding school,, may ultimately produce, not what is sought, but a reaction in the contrary direction. Good habits developed freely and from within cannot be the point we are inquir-ing after, primarily because they presuppose much good volition and action, .and the pivotal point is antecedent to these. Nor, to pass to the supernatural order, is grace as such the pivot. Grace could not help to explain natural good will:. Even in supernatural activity, it is not sanctify-ing grace, which of itself is not operative, but a habit in the order of b.elng, not of action. Nor can it be the infused virtues or the gifts-of the Holy Spirit; neither are these of themselves operative; to go into action, they need stimula-tion. In what sense actual grace may fulfill the function we are investigating, will be taken up later on. Prayer, that is, asking God for good will, cannot bethe pivotal point. If the request be granted, the question would remain by what means the good will is brought about. Realistic Appreciation of Values IV. The pivotal point does seem to be found in a realistic, sense or appreciation of values. Let us consider. Everything that is good has value, and therefore value here is understood to be any good. Good is, according to the classical division: the.pleasant, the useful, the proper. Val-ues may be high or low, and positive, like pleasure, or nega- 172 PIVOTAL POINT OF (~00D ~'ILL tive, like pain. Appreciation is the subjective or'personal response to the objective goods that we call values. To appi~eciate is, according to the dictionary, "to set a just value on; to esteem to the full worth of; to be fully sensi-ble of; to exercise a niceperception of worth." Good busi-ness people, like SisterMary Buyer, who has been chosen out.of many to make the purchases for the convent or hos-pital, presumably know how to discern values and prices, In art or literature a man is said to have appreciation if he recognizes or prizes what is beautiful. In general, a person has appreciation if he knows a good thing when he sees it. The wise man has been defined as he who knows true val-ues. Religious who properly evaluate the excellence of God and of His plan have appreciation. Realistic apprecia-tion equals .the reality, or at least approximates the reality, of the value. Appreciation, or evaluation, knowing good things as good, seems to be the vital link between the two spiritual facultieS. It involves knowledge of a certain kind, and thus it is intellectual; since complacency or some other indelib-erate movement of.will must follow the perception of. good or evil, it brings in the will also. In practise, the cultivation of appreciation of true or major values ri~quires the har-monious cooperation of both faculties. V. Among the reasons for placing the pivotal point of good will in a realistic sense or appraisal of values, we may notice the following. Common sense would seem to indicate that it is mo-tives that move the will. But what are motives, directly or indirectly, except values? If athing be of no value to one, why should one bother about it? Our own experience seems to teach the, same. If we consider carefully the best moments and the worst mo-ments in our past lives, and allow for all influences; internal- 173 G, A. ELLARD and external, can we give a better reason for our own inte-rior strength or weakness at such times than that just then our sense of values, our perception of what was really good, ~was most adequate and realistic or least so? A little observation of men shows how eagerly they react to what they value highly; to money, for example, or pleasure, or power, or honor. Salesmen and advertisers achieve their, purpose by inducing people to conceive, the highest possible idea of the worth of their merchandise. Everybody notices how much clerks will put up with from prospective buyers. Would the same persons be so com-plaisant if there were no immediate .gain in view? If it be necessary to, hold his job a man may rather easily bear with the caprices of his employer, ~though at home; with his wife and children, he acts like an 01d bear. Wars, in spite of all their evils, are fought for great economic or. political values. Suppose that, in the iight of experience and observa: tion of men, we. consider this hypothetical case. Let A be anybody who has great sums of money at his disposal. Let B be anybddy else. Let A ask B to do anything that is within the limits of reason. If A0 offer greater and greater amounts of money to B indefinitely, is it likely that B w~ill resist the attraction? Is it not to be expected thathe will yield~ and moreover like it? But money .is only the measure of .material values. That volition is a function Of appreciation or evalua-tion is also a finding of experimental psychology. This is the main practical contention in the works on the w.ill of the distinguished German ~lesuit psychologist, Lindwor-sky1. He specialized in0 the psychology~of~this faculty, and it is to him that I am mostly in~tebted for the ideas in this 1See especially The Training of the ~rill, translated by Steiner and Fitzpatrick (Brute. Mil~.'aukee) ; and The Ps~Icholog~t of Asceticism, translated by Heiring (Edwards: Eondotl). ~ " 174 PIVOTAL POINT OF GOOD WILL paper. According to Lindworsky, experiments show that volition depends chiefly upon insight into values, without of course being determined by them. The will can embrace whatever appears to it to be of value, and it can become very strong if one feels sufficiently that the value is great enough. To move the will, values must be subjectively. experienced. Keeping a resolution is dependent, not so much upon the energy with which it was made, nor upon an inner general strength of will developed by particular exercises, as upon sufficient initial evaluation and especially upon the presence of it in the focus of consciousness at critical moments. "That the secret of influencing the will lies principally in this, to present the ~right motives at the right time, is no new discovery; . it was always the doctrine of the tradi-tional Scholastic psy, chology": so writes Hertling2, a con-temporary authority in ascetical theology. From modern American psychologists: "Forcing oneself to an early rising, and compelling oneself to run six times around the barn before breakfast, or to do some other useless and diffi-cult thing daily, will not bring the result sought for . Will training implies bringing sufficient motivation into play.''8 Philosophy teaches that the object of the will is good that is known. There are two elements expressed in the object and a third is implied. The first is goodness, real or apparent. Hence no one can expect to influence the will except by proposing some good to it. To do anything else would be like trying to make one see what has no color or to hear something that is not sounding. Knowledge is the second requisite, and it is just as necessary. If one had an opportunity to pick up a million dollars, but did not ~Hertling: Lehrbuch der Aszetlschen Theologie (Rauch, Innsbruck), p. 177. 8Goult and Howard: Outline of General Ps~lcholog~l, pp. 338-339. 175 G. A. ELLARD notice it, nothing would come of it. Thirdly, the good whichis presented and known, must be apprehended not merely as true or in any other way, but as good. Where there is no good or no perception of it, there can be no voli-tion. If the good be sufficiently great and seen with suf-ficient clarity, there can be no resistance to its-attraction, as happens with the Infinite Goodness and Beauty in the beatific vision. Hence, in general, the greater the good and .the clearer one's knowledge of it, the more likely the will's acceptance of it, and the more energetic and constant that acceptance will be: Sacred Scripture seeks to move men mostly by prom-ising good things and threatening evil things. But these are values, positive or negative. Christ Himself appears to have indicated what the will follows in such texts as these: "For where thy treasure is, there shall thy heart be also" (Matthew 6: 21). "For what shall it profit a man if he gain the whole world, and lose his soul? Or what shall a man give asaprice for his soul?" (Matthew 16: 26). "The kingdom of the heavens is like unto a treasure hid in the field, which a man findeth and covereth; and in his j6y he goeth and selleth.all that he hath and buyeth that field. Again, the .kingdom of the hea~'ens is like unto a merchant in search of. goodly pearls; and when he .hath found one pearl of great price, he goeth and selleth all that he hath and buyeth it" (Matthew 13: 44-46). A theological consideration: interior actual grace helps us to do good or avoid evil by enlightening the mind and inspiring the will. Psychologically Speaking, one would say that grace moves the will by enlightening the mind. The indeliberate inclination excited in the will corresponds to the ideas aroused in the intelligence. Light relative to a practical step can conceivably bear upon any or all of these three points: what is to be done, why it is to be done, and 176 PIVOTAL POINT OF GOOD '~rILL bow it is to be done. The firstalone would be quite insuf-ficient, and might well be deterrent, as when an unpleasant duty is indicated. To show why a thing is to be done: what is this but to manifest its motives or values, to reveal that it is becoming, profitable, necessary, and so on? In this way, by giving one a subjective appreciation, actual grace enters into the pivotal point of supernatural good will. It tends to correct that perversity which the prophet Isaias denounces: "Woe to you that call evil good, and good evil; that put darkness for light, and light for dark-ness; that put bitter for sweet, and sweet for bitter" (Isaias 5: 20). It gives one something of that gift of the Messias: "that he may know to refuse the evil, and to choose the good" (Isaias 7:. 15). In modern terms, it enables one to share in Christ's sense of value. The Church has incorporated into the Breviary4 a famous passage of St. Augustine in which he comments on the text: "No one can come to me, except the Father . draw him" (John 6: 44), and uses a quotation from Ver-gil: "If the poet could say, 'Each one's pleasure draws him,'5 not necessity but pleasure, not obligation, but delight, how much more strongly ought we to say that the man is drawn to Christ who is delighted with truth, delighted With beatitude, delighted with justice, delighted with everlasting life, all of which Christ is? . You show a green branch to a sheep and you draw it. Sweets are shown to a child, and he is drawn. Because he runs, he is drawn; he is drawn byloving; without injury to body he is drawn; with bonds of the heart he is drawn. If. earthly delights and pleasures revealed to lovers draw them; does not Christ, revealed by the Father, draw us? For what does the soul desire more strongly than the truth?''° 4Ember Wednesday after Pentecost; Lessons 7-9. 5Eclogues, II, 65. OTractatus 26 in doannem. 177 G. A. ELLARD It may be objected that we know enough or too much already. What we need is not more knowledge, but more willing. Sometimes that is true. But at other times, it may be asked; have we the right kind of knowledge, and enough of that kind? In ~any case, if a man cannot directly make a decision that he would like to make, what do you advise him to try? Have you anything better than that he should reconsider his motivation? Dynamic Knowledge VI. Now let us see if we can discern what kind of knowledge of ~;alues it is that, as it were, magnetizes the will. It is a certain, dynamic knowledge, found to be char-acterized more or less by the following attributes. First, it will present things under the right aspect, that is, it will propose things, not as true--the usual function of knowledge--but as good or evil, lovely or odious, beau-tiful or hideous, and so on. Such are the phases of things that it will bring out into relief. A quotation from the psychologist James will illus-trate what is meant by the right aspect. Consider "the case of an habitual drunkard under temptation. He has made a resolve to reform, but he is now solicited again by the bottle. His moral triumph orfailure lil~erally consists in his finding the right name for the case. If he says that it is a case of not wasting good liquor already poured out, or a case of not being churlish and unsociable when in the midst of friends, or a case of learning something at last about a brand of whiskey he never met before, or a case of celebrating a public holiday, or a case .of stimulating him-self to a more energetic resolve in favor of abstinence than any he has ever yet made, then he is lost. His choice of the wrong name seals his doom. But if, in spite of all the plausible good names with which his thirsty fancy so copi- 178 PIVOTAL POINT OF GOOD WILL ously furnishes him, he unwaveringly clings to the truer bad name and apperceives the case as that of 'being a drunk-ard, being a drunkard, being a drunkard,' his feet are planted on the road to salvation. He saves himself by thinking rightly.''7 The right aspect is not enough. There must also be a certain quantitg in the knowledge. It must be sufficiently clear, evident, rich, and full. In fact, the closer it approaches equality to the reality, the better. This is a particularly important dement in the realism of dynamic appreciation. Hence, obscure, vague, or hazy conceptions of the most tremendous realities may remain inert and sterile. Moreover, personal rfference is vitally necessary. To see that a thing matters to another may leave me unaffected. I must see the vital importance of it for my own dear self. In the last analysis evaluations must be based on one's past experiences of pleasure, pain, or love. Through these gen-uine experiences present knowledge must be vitalized. A man, for example, who does not remember vividly how it feels to have his finger burned, is in no position to begin to imagine how it would feel to be consumed with raging fires in the infernal regions. If one should never have experi-enced the thrill of unselfish love, one could hardly under-stand God's absolute loveliness and make an act of divine charity. Nor could a man who ha~ never been aroused by created beauty react to the Uncreated Beauty. Personal reference is necessary in another sense also. Great things have many values or suggest many motives, some of them apt to appeal to one and others t6 another. Each one must discover those that evoke interest and response in himself and exploit them. One soul may love God as a father, another as a friend, and a third as a spouse. 7James: Talks to Teachers, pp. 187-188. 179 (3. A. ELLARD Two more marks of dynamic recognition of worth are iramediac~t and iraaqer~. Direct perception of an object is much more apt to stir one than knowledge that is only mediate, discursive, or abstract, because it is closer to the object and more like it. Hence .the weakness, from an affective and effective point of vie.w, of reasoning and argu-ments. Love at sight, even to infatuation, is said to occur at times; but nothing like it is possible when men and women know each other only through description or cor-respondence. A dreadful catastrophe may horrify one who sees it but leave.a reader little affected. To make up for lack of immediate knowledge when it cannot be had, the imagination must be used. The more vivid and realtand rich the imagery, the better. The human mind is depend-ent on the senses and the imagination. Hence, to get at the emotions and, through them, the will, fill the imagination. "Empathy," the ability "to feel-oneself into situations," for example, into the Gospel scenes, or into the conse-quences of one's choices, into the pleasures or pains that may follow them, can compensate to some extent for the deficiencies of indirect knowledge. Happily most of the moral and spiritual values may be contemplated in the concrete in persons who have real-ized them. The scale would range from Christ, the Blessed Virgin, and the Saints down to the humblest person who has Something to be admired and imitated. Actuatit~I of knowledge gives it power. It is of deci-sive importance that the motives be actually before con-sciousness at the critical moments when they are moit needed and least likely to be there. It is not enough that they be stored away in the recesses of the memory. Actual consciousness, for instance, of the ~ttractions of unchaste pleasure may win the battle against merely habitual aware-ness of the reasons for keeping chaste. The force of occa- 180 PIVOTAL POINT OF GOOD 'q~rlLL sions of sin illustrates well the characteristics of dynamic knowledge that we have been reviewing; the impression they produce is thoroughly realistic. Nooeln.I is also an aid, as it makes a greater appeal to the sensibilities. Hence, ~o keep a good idea from losing its motive power, consider it from new angles and find new beauties in it. Since choice is always comparative, a preference of one thing to another, superiority! of knowledge of one alterna-tive gives it an added chance of being taken. A slight value well known may be preferred to a much greater one less well known. In general, .other things being equal, that alternative will be chosen the values of which are better known or predominant in the focus of consciousness at the time. FinaliSt, a factor of knowledge that induces prefer-ential appreciation is found in the subject himself, namely. a certain s~tmpath~t, based on a natural or supernatural affinity: the "connaturality" discussed by St. Thomas in the Summas. The classical example, from Aristotle on, is the chaste man's knowledge of chastity as opposed to the theoretical ethician's. With respect to the Supreme or Absolute Value, that is, to God, this affinity is founded principally upon the essential relations of the creature to the Creator and of sonship to the Divine Father. Such seems to be the kind of knowledge that leads to willing and to action. It does not make one learned, and may be greater in the ignorant peasant than in a scholar or theologian. But if its object be divine values, it will help to make one wise and holy. If we could make our knowledge and estimation of eternal values equal to our appraisal of temporal things, our probation would be over. We cannot, to cite an 88umraa Tbeologic~, 2a, 2ae, q. 45, a. 2. 181 G. A. ELLARD instance, have an experimental knowledge of God in this life, though the mystics do lay claim to just that or some-thing like it, and in the light of it they conceive for God a love like that fierce, overwhelming, personal love which arises between man and woman. On the other hand, and to our misfortune, the false or minor values of material things do solicit us through precisely that form of knowl-edge which is thoroughly realistic and dynamic. There-fore it is all the more imperative for us to be mindfully aware of the advantages that sensible attractions have over spiritual, values, and in oposition to do whatever we can to compensate for the difference. Practical Corollaries VII. Suppose we consider separately the cases in which ¯ one wishes to influence a will at the moment and in the future, or what is about the same thing, making a resolu-tion now and endeavoring to secure its observance in the future. 1. To move the will now, and to charge it with power, get l~y all available means the maximum possible appreciation of the values or motives that are pertinent, and diminish as much as possible any antagonistic evalua-tion. ¯ First, it is important rightly to discern just what ought to be done, that is, in our case, what the law of God is or what He prefers. Missing this point, through impru-dence or scrupulosity or laxity, is not conducive to good will. But then focus attention, feeling, and effort on the advantages, gains, and reasons for so acting. Not u~bat ought to be done is to be stressed, but the u;h~/'s. Imitate the clever salesman who sells his wares by persuading the potential buyer that it is really to his own interest and profit to buy. Exhortation had better take this form than a tedious repetition of "Let us'es" or "Let us not's." Put 182 PIVOTAL" POINT OF GOOD WILL the accent, not on the rights of authority, but on the advantages to the subject in obeying; these include the values of obedience itself. Even if you urge that it is God's will, try to explain whg He wills it, what values He has in mind. With most persons, begin with a stron.g appeal to self-interest; then proceed to the nobler interests, such as God's; Christ's, souls'. Very especially in case something difficult or distressing be involved, for example, self-- abnegation, or love of the Cross, the greater the disagree-able feature, the greater must be the emphasis on the good aspects and results. This is a simple psychological neces-sity. Some who exhort to abnegation would seem to think the greater the evil, the more it will be welcomed. Mere negatives--"Dont's"--are never inspiring, and therefore negative resolutions should somehow be given a positive character and value, for instance,-by substitution or sub-limation. To acquire a dynamic sense of moral values two chief means are available; first, to learn what those means are; and secondly, by serioi~s reflection and prayer, to take their measure or realize their magnitude. What the values are is to be learned by study and reading or listening to sermons and conferences. We could not attempt to outline them here. But it may be sug-gested that the perfect man Would strive to know and will .the same values that. God Himself wills and to have a simi-lar appreciation of them. They are the Infinite Goodness Itself and the excellences of the divine cosmic plan, cul-minating in divine beatitude for an,gels and men, with immunity from all evil, for eternity. Included in that plan would be the sublime grandeurs of the Incarnation and of its effects in time and eternity. Next in order is to work up an adequate appreciation of these motives, justly to appraise them, to recognize their 183 G. A. ELLARD ' full worth, to feel their force and significance. This is ~o be done principally by serious reflection and prayer, or better, by both together, that is, by mental prayer. This is the great means and hence the supreme importance and efficacy of it in the spiritual life. St. Thomas has a whole article in the Summa to demonstrate that "contemplation or meditation is the cause of devotion.''9 In it he quotes these words from St. Augustine: "the act of the will arises from understanding." Without mental prayer, or something approaching it, one cannot expect much grasp of moral values: such is human nature. The senses and the world overwhelm one with their values, which are in possession. as it were, from the beginning. A counterbalancing per-ception of the worth of things divine does not come with faith nor without effort. The germ of it.is there, but it must be developed. The human spirit is immersed in mat-ter, and if it is to raise itself above material attractions and maintain itself upon that superior level, it-must exert its forces with an energy comparable to that of the powerful motors of the big clippers or flying-fortresses. This means in the beginning hard thinking and much of it, with ener-getic and sustained will-activity corresponding to the light won. In mental prayer.a vitalized and dynamic insight is gained into divine truths and values, the will reacts and responds at once, the appropriate affections are elicited, the consequences of possible courses of action are carefully weighed and felt in anticipation, the correct moral atti-tudes are assumed, practical resolutions are made and their execution rehearsed, many fervent petitions are made, and grace, coming in ever increasing measure, deepens and enhances the whole process. In a word, one is filled with that light, good will, and strength which are needed to ful-fil one's part in God's magnificent plan. 9Summa Theologica, 2a, 2ae, q. 83, a. 3. 184 PIVOTAL POINT OF GOOD WILL If one cultivati~ m~ntal prayer well and sufficiently, he will also use all the other means to spiritual advancement and thus he will become perfect. If one be faithful in the lower degrees of mental prayer, he may be led on even to mystical contemplation, wherethe labor will be less, and the infused light, appreciation, and love may be incom-parably greater. Mostly in the intimate commerce of con-templation do the spouses of God come to their peculiar experience and all-absorbing love of Him. The funda-mental difference between a mere believer, a person of medi~ ocre virtue, and a saint, seems to be that, whereas they all assent to the same truths, the believer hardly does more, the mediocre person feels to some extent what they mean, and the saint truly realizes their significance. All the motives, general and particular, having been considered, they are to be assembled and associated together, so that one may recall the others, and then they are to be thrown into the scales against their false contraries, and proposed for acceptance to the will, with an inexorable "either. or!" 2. To aid in securing future execution of a resolution, four means in particular are effective: recollection, associa-tion, habituation, and experience. Recollection will tend tO prevent the light and warmth of one's vivid appreciation from vanishing into the dark-n~ ss. God and divine things are in themselves interesting, and if one's insight into them has been sufficient, interest in them will spontaneously spring up. Then without too much difficulty interest will direct attention; attention to divine values will keep them in the field of consciousness; and naturally the affections and will should follow. One should foresee as far as possible the occasions in which one's constancy will be put to the test, and deter-mine in advance by .what precise means one is going to 185 G. A. ELLARD react. "The modern psychology of will teaches that mere volition accomplishes nothing, unless a definite "way of behaving has been planned and practised.''1° Then the occa-sion, the resolution with its means, ~nd the motives, already organized among themselves, are to be associated together in thought as firmly as possible, so that when the occasion comes, it may recall into the focus of consciousness the reso-lution with its means, and this in turn the whole constella-tion of motives. Thus their cumulative force will be available, and successful action may be expected. To illustrate by'an example from Lindworsky: John notices that whenever he meets Charles on the way to work, he falls into uncharitable conversation. He adds to his gen-eral resolve not tofail against charity this means, that when he meets Charles again, he will promptly open a discussion of such or such a topic. Thus he links together all four: -the occasion, the r.esolution, the precise means, and the ¯ motives. 1~ All the procedures indicated in the preceding pages can be cultivated more and more until they become solid l~abits of virtue. Thus greater sureness, facility, and perfection in good are acquired. With every success in accomplishing what one desires, one actually feels and experiences to a certain extent the fruition of one's ideals and values, and thus one's appreciation of them becomes ever more realistic, and more like the divine or Christiike sense of what is of value. If with sufficient realism you. see that your treasure is ~n the Infinite Goodness of the Blessed Trinity and in the advantages of the divine plan, you will find your will there also. lOLindworsky: The P~cbolog~/ of Asceticism, p. 38. ~lbid.o p. 37. 186 Scruples Versus !:he Human Gerald Kelly~ S.3. THIS sketch concerns two characters, both of whom .are "| purely fictitious. Any resemblance to any person in real life.is a mere coincidence. One character is called Humanus, because he represents the ordinary conscientious human being, one who is.cheerfully content to be .~'like the rest of men," The other character is Scrupulosus, so-called because he typifies the victims of that gnawing and unfounded fear of sin known as scruples. ' For Scrupulosus, a supreme difficulty is to appreciate what may be called "the human way of acting." It is hard to.define this human way. It expresses itself in a quiet resignation to the fact that human problems cannot be solved with the exactness of mathematical problems. ~.It is an essential requisite for peace among men and for interior peace with God and oneself. Humanus takes this human way in full, easy stride. A reliable man tells him something; he believes it without struggle. True, the .man might be wrong, might be lying, using a mental reservation, or even deceiving himself. But Humanus does not tr6uble himself about these things, unless there is some reM evidence.to make him suspect them. When a man gives him money, Humanus does not bite it or ring it on a counter. He knows the possibility of counter-feit money; but he knows .too that social life demands that we practise a certain amount of trust in the good will of others. (Incidentally, the author once lived in a place where there must have been a great deal of. counterfeiting. Every time one paid for something in coins, a cautious clerk rang the coin on~the counter. It was most distressing.) . ¯ . Humanus follows the.same human way in his dealings with Go&and himself.God made him huma'n; God.ought GERALD KELLY to be content if he simply acts humanly. And he has enough troubles in life without suspecting himself unduly. Scrupulosus can follow the human way in his dealings with other men; but in those things which concern God and himself he is decidedly inhuman. He seems to thinl~ that, in dealing with God, he must have God's own unerring and penetrating vision of the human heart; that in dealing with himself none of the canons of human peace are applicable. Perhaps a few examples will make this clear. The Sacrament of Penance, truly a Sacrament of peace according .to our Lord's designs, affords no real peace to Scrupulosus. Definitely, it is a torture; a torture to go. a torture to stay away. And the reason for the torment, to put it simply, is that the reception of this Sacrament involves four elements---examination of conscience, con-fession, contrition, satisfaction--each of which can be fulfilled only :in a human way. Suppose we follow Humanus and Scrupulosus through an examination of conscience. Humanus says a few pre-liminary prayers, then looks into-his soul. This is riot a very strenuous process for him;in fact, it verges on sheer routine. Humanus is conscious of the fact that he could improve his method, but he also knows that he fulfills all the essentials. Mortal sins first; and it does not take him long to find :them. Heis no laxist. He knows a mortal sin when he sees one; but he. knows too that they are big enough to be seen with the naked eye. On some Com-mandments he does not even examine himself. Idolatry, murder, robbing banks--all such things are off his list. He would waste his time searching his soul for them. If he does find that he has sinned seriously, he notes the number of times; and if he cannot recall the number, he is content to add the saving word "about." If he is doubtful about the serious sinfulness of~anything--well--he is doubtful: 188 SCRUPLES VERSUS THE HUMAN '~AY There is no use wrestling with the doubt now; if he could not solve it before, he is less likely to solve it now. Venial sins? Humanus knows there were many little things, but it is often hard to cat~ilogue them. He selects two or three, and phrases them as best he can. Sometimes he numbers venial sins, sometimes he doesn't; and he" knows tha~ the number need not be confessed. Finally, Humanus makesan act Of contrition. In this, too, there is a trace of dry routine. Humanus has often resolved to "polish it up" a bit. Contrition never causes him worry; though it has at times puzzled him. However, he has solved the puzzle in the following manner. When a friend offends him and afterwards comes to him, holds out his hand and says he is sorry, Humanus takes the hand and forgives. He never looks to see if there are tears in the man's eyes. He does not stop before forgiving to ask: "Now, John, are you sure you're sorry? Can you swear you're sorry? Do you t:eel sorry? Maybe you're deceiving me, or yourself?" No, Humanus does none of these things; so he solved his puzzle about contrition by deciding that God doesn, t act that way, either. God is content with our just being human. Scrupulostis also examines his conscience! After lengthy preparatory prayers, he finally musters the courage to plunge into the .abysmal depths of his black soul. He goes after mortal sins with searchlight and microscope; and at the end of the search he is amazed that he hasn't found any. That cannot be right. There must be some; at least, there might be some some grim deed that his lax conscience is covering up. Further examination still fails to reveal a clear-cut mortal sin, but by this time he has managed to work up a doubt. Now, is he doubtful? He'd better con-. less it as certain, because if he only thinks he is doubtful and really is not doubtful he will be deceiving the priest. 189 GERALD KELLY As for venial sins, he must have scores of them. Missed morning prayers--distractions in the prayers he did say! He has been told that missing morning prayers is really no .sin, that there is no law of either God or man that says: You must pray in the morning. But be ought to pray in the morning. As for distractions, he has also been told that when involuntary they are not sins, and that even when voluntary they are merely small irreverences. But be ought not to get distracted; it is base ingratitude for him to neglect God in that manner. He'd better give the number of the distractions: 15--no, perhaps it was only 14. He cannot make up his mind, so he decides to say 15; in fact, he finally decides to give the whole background of the ghastly affair. And so on. It is time for him to go to confession. He is not ready, but he will try. Humanus makes his confession, returns to his pew and says his penance and a few prayers of devotion. The time passes very quietly. He leaves the church, full of peace and ready, as he has often.expressed it, "to be hit by a truck." In a general way, he knows that his .confession is not mechanically perfect. Sometimes be does not say things just as he had planned them; he becomes confused, dis-tracted, or even a bit embarrassed. Also--and he has this on the authority of adevout priest--he knows that the confessor may get distracted, or even nod a bit. But this percentage of error does not greatly concern Humanus. God Himself arranged that this Sacrament should be received and administered by human beings. The essentials are quite easy to fulfill; the accidentals allow both the priest and the penitent the opportunity to strive for greater perfectio.~l and increase in humility. It should: be evident from the story of his preparation that no great peace floods the soul of Scrupulosus as he emerges from the confessional. Nevertheless, he grits his 190 SCRUPI~S VERSUS THE HUMAN ~rAY teeth and kneels dowh to say his penance. Three .Hail Marys! He literally "tackles" the first one. But in the middle something goes wrong; he must have missed a word. He starts again, and then again; but he cannot satisfy himself that that Hail Mary is properly said. As he pauses'in desperation, the whole blurred story of the confession begins to unfold before his mind. Nothing was said right. The priest must have misunderstood him com-pletely. The fact that he got only three Hail Marys con-firms him in this fear; if the priest had understood him cor-rectly, he would have given him at least a Rosary. At this moment, a new source of interior torment opens up. Even if the confession had been good, the absolution could not be valid because he did not make a real: act of con-trition. He just went through some words. God must know that he was not really sorry. And his confessions have been that way for a long time; he'simply must make a gen-eral confession. He has made general confessions before without any subs.equent peace of soul, but this one will be different. We might take Holy Communion as another example of the difference between Humanus and Scrupulosus. It should be one of the supreme consolations of the Cath-olic's life. The essentials for its reception are very small: the state of grace, acquired by Sacramental absolution, if need be; and the keeping of.the fast from midnight. Humanus finds the fulfillment of these conditions simple enough. He is satisfied with normal, .human assur-ance that he is in the state of grace. If he doubts about a serious sin, he generally prefers to go to confession, but he knows he has no strict obligation to do so, and he is con-- tent on occasions merely to make an act of contrition and go to Communion. The fast presents him with no prob-lem at all. The law is a safeguard to the reverence due the 191 GERALD KELLY Blessed Sacrament. It forbids eating and drinking after midnight. Humanus knows what ordinary people look upon as eating and drinking, and he does not have to con-sult a chemist~ to find out just what is food. or a physiologist to discover precisely what is meant by eating. All these things are so many thorns for S~'rupulosus. How does he know he is in the state of grace? He can't prove it. He is not sure he can make an act of contrition, so he must always go to confession when in doubt. It may be that his confessor has assured him again and again that, in his present trial, he mayalways~go to Communion, no matter what his doubts, no matter how many sins he thinks he has committed. Even after this and though he knows that the Providence ofGod guides souls through superiors and confess.ors, yet his case is different, and the confessor does not really understand it. As for the fast, here is but one of Scrupulosus'.many hard experiences with it. He is on his way to Mass. His lips tickle. .He rubs his coat-sleeve over his mouth. A moment later he feels something strange in his mouth-- some lint from his coat, he thinks! He gathers all his salivary forces to remove it, but he is too late. He swallows. Well, that's the end. He has broken his fast, he may not go to Communion. This is his first conviction, but in church a gleam of saving common sense is still able to pierce the fog of fear and he does go to Holy Communion. Later the fear returns with a vengeance. He made a sacrilegious Communion. After that, one thing leads to another. He begins to notice a strange taste in his mouth every morning--the lint from the bedclothes! He tries again and again to remove it; but the consciousness of the lint remains, and with it the conviction that he may not receive Communion. There are two ways of solving this lint problem. One 192 SCRUPLES VERSUS THE HUMAN WAY way is to consult a trained theologic/n, wh~ might show Scrupulo~us by keen argumentation that lint is not food, or who might indicate that, even if. it were food, it was not taken "in the manner of food." This is a perfectly legiti-mate method of solving the problem, but hardly a satis-factory one for Scrupul0sus. It allows for too much quibbling, and, even when it does convince, its appeal is only to the intellect. Scrupulosug needs something that will impress his imagination and thus remove the emo-tional pressure of his fears. The second method is therefore a much better one for -Scrupulosus. It is a method suggested by an old and experienced diagnostician of his problem. It is very simple. "You take awoolly blanket, the woollier the bet-ter. Seize firmly in both hands, raise to the mouth with-out flinching, and bite hard. When you have a good bite, then you chew thoroughly and trot to swallow.'" This is a guaranteed cure. After one such experiment Scrupulosus needs no metaphysical discussion to be °con: vinced that human beings do not eat coats or blankets. In this matter, at least, he will be content with ?he human toad. No one-should gather from this brief sketch of Huma-nus and Scrupulosus that the latter does not wish to act as others do. His difficulty .is more subtle. Briefly put, it amounts to thi~: he cannot relax. 'He is like a sick man who fights an anesthetic; or, perhaps more accurately, he is like a man who will take the anesthetic, even if it kills him. So it is with Scrupulosus; at times he fights his fears, at other times he clenches his fists and says he will be human. Neither method will help him. He must relax under the pressure of his fear. This is not easy to do; yet it can be done if only one retains the power of laughing at oneself. For Scrupulosus, a sense of humor is more precious than the gift of tears. 193 Nint:s t:or Sacris!:ans Gerald Ellard, S.J. SACRISTANS for whom its cost or other considerations make Self-Lite Charcoal undesirable may readily secure the advantage of a large glowing surface with ordinary charcoal in the following way. After the unlighted charcoal ~has been placed in the censer, a little wood-alcohol is allowed to, drip on it and soak into it. It is then ignited, and, when the alcohol has burned away, the charcoal will be alight through and through and thus able, when fed with incense, to send up what is actually something like a pillar of smoke, a symbol of prayer visible to the entire congre-gation. The matter of securing the most suitable incense within the means of all is no small concern, and prompts one to mention a variety now being used with eminent satisfac-tion. Its cost is very low' but it is not on sale, as far as we know, in the church-goods houses. Trees of Syria exude a balm that is known in trade as. olibanum. This fragrant and gummy substance is widely used in varnish-making. It is graded in trade circles by the size of the lumps: egg (large) and tears (small). Tears of olibanum make an ideal incense.:~ Stocks available in this country may not.~ last much longer, but up to the present time wholesale drug dealers have had no difficulty in supplying it. The tears should not be powdered, as much of the fragrance would be lost, but burned as they come. In sacristies serving a large number of priests the prob-lem of quickly providing each priest with an alb of just the right length often proves formidable. A Chicago church 194 HINTS TO SACRISTANS where many Masses are the daily rule has at the edge of its alb-cabinet, at shoulder height, an unobtrusive measure indicating the number of inches from the floor. A priest has just to hold up an alb to the measure to see if it is the proper length for his use. It may no longer be news .to sacristans that candle~ burners in pyrex glass are now available in all candle sizes. In style they follow-not the older lamp-chimney shape, which "black out" tOO much of the candle flame and cause difficulties in lighting the candles, but the snug, dose-fitting sleeve pattern. The pyrex burners have all the advantages of the better type of metal burners, with the big additional one of beirig practically invisible. Sacristans shudder to see priests, in adjusting the man-iple, disregard the little tab provided for pinning, .and run the pin.into the precious fabric of the maniple itself. This is riot perverseness, but a measure of necess!ty (or rather, convenience), inasmuch as many of these little .tabs are too narrow to aliow one to run a pin crossways. Many new vestments now provide a shield-shape, or even semicircular, tab which affords ample room for pinning without being conspicuous. In repairing vestments sacristans might well provide such "pin-space." A strict law of the Church prescribes that the priest mix a "very small quantity;', of water with the wine to be consecrated at Mass. Most priests wish to take only a few drops of ,water; and sacristans can help them in this regard by filling the .water cruet almost to the top. When the cruet is pract.ica!ly full, it is easy to shake out a few drops. This is not so easy to do when the neck of the cruet is empty. 195 The Presumed Permission James E. Risk, S.J. THE philosophers tells us that what happens by chance happens rarely and cannot be foreseen. The Church, in her legislation, makes provision for many unusual situations that have arisen in the course of her past history, and may arise again. Hence she grants to all priests emer-gency faculties such as to absolve from censures, to assist at marriages and to perform other priestly functions. Fac-ulties of this kind are not granted to all priests save in cases of spirituhl emergency. Now, the most conscientious reli-gious, too, will find himself at times in an unforeseen situ-ation where permissions required by his vow of poverty or obedience are needed; where the delay necessarily in-volved in obtaining such permissions cannot be admitted. Unusual circumstances arisirig from the uncertainties of travel or health may, for example, produce a situation calling for the legitimate application of the principles gov-erning the presumed permission. Since actions based on presumed permissions should be the exceptioh in the normal life ofa religious, the older theologians took great care to limit their number to the minimum, lest a too liberal application of the-norms of presumption tend to obviate the necessity of asl~ing for many of the ordina~ry permissions. Sincere reflection and a normal exercise of foresight will lead a religious to limit the number of presumed permissions, while a ready ad-mission by superiors that unforeseen situations are, from time to time, inevitable, will prompt them to make allow-ances for the reasonable presumptions of their subjects. Though the question of presumed permissions is by no means limited to the field of religious poverty, it is chiefly from this angle that we shall endeavor to examine it. 196 THE ~RESUMED ~ERMISSION Various Kif~ds or: Permissions Progress in the exercise of religious poverty demands an accurate knowledge of the various kinds of permis-sions granted by superiors. By obtaining permission to acquire, dispose of, and use material things possessing some economic value such as books, money- and the like, the religious is faithful to the obligations freely accepted when he vowed poverty. He does not act in his own name nor as an independent proprietor, but as a poor man who has nothing that he can .truly call his own. Acting w~th-out permission in these matters, he violates his vow by committing what many moralists choose to call a "sin of proprietorship." They say that such a religious acts like a man who is bound by no vow of poverty and is independ-ent of any superior in the acquisition, use, or disposal of property. The commentators on the religious life usually speak of superiors as granting permissions; though in most communities there is generally appointed an assistant su-perior who is empowered to grant many of the ordinary permissions demanded by the obligations of the vow of poverty. Our purpose in examining the nature of the pre-sumed permission leads us to comment briefly on the other forms of permission employed by a religious in the observ-ance of his vow. This will serve to clear the ground for a more accurate understanding of the presumed permission. We spea~k of an express permission as one given by word of mouth or in writing, indicating unmistakably the mind of the superior. A tacit permission, as the very name implies, is p[udently considered as granted from the silence of the superior, who is aware of certain actions that are governed by poverty or obedience. The axiom "silence gives consent" may be reasonably applied when circum-stances are such that, if the superior objected, he would voice his disapproval. An implied permission is one that 197 JAMES E. R~sK is contained in another permission. The permission of a superior, for example, authorizing a /eligious to make a trip, implies the permission to use the funds necessary for traveling. A general permission may embrace many acts of the same or different species. In some religious commu-nities there prevails the practice of renewing each month general permissions in virtue of which a religious may ac-quire or dispose of objects of a very small economic value, such as articles of devotion and the like. The extent of such permission depends on-the constitutions, rules and customs Of the institute. A particular permission .is granted for an individual case. Such a permission, how-ever, if the superior so desired, might be extended not only to a singie occasion but to several occasions calling for the same permission. Thus, permission granted to an ailing religious to consult a specialist might be limited to a single visit or extended to several, according to the nature of the indisposition requiring attention. The Presumed Permission Authors who have treated of the obligations of the religious life agree that a religious is justified in presuming permission when, owing to some inconvenience in obtain-ing permission without delay, he prudently decides that if the superior in the present circumstances, were .asked for the same permission, he would readily grant it. Now be-fore proceeding further, let it be noted that there is one very substantial difference between the presumed permis-sion and. every other kind. All permissions save the pre-sumed permission have this note in common, namely, that they are expressions of the will of the superior who knows the wish of the subject and freely grants it. In doing so, he says, equivalently at least, "I grant you permission for this or that object." Yet when we examine the presumed per- 198 THE I~RESUMED PERMISSION mission, we find that the superior cannot say this for the simple reason that he is unaware of the subject's wish. This leads us to conclude that the presumed permission is, not a permission in the strict sense of the word, but it is a legitimate substitution; and the act resulting from a sin-cere presumption, whether it lies in the sphere of poverty or obedience, is quite in accord with the obligations arising from the religious vows. The religious is acting, not in his own name, but with a clear dependence on the will of the superior. To come more properly to an examination of the pre-sumed permission, the following points of division are suggested by the definition of the presumed permission given above. We must consider: I) On the part of thereligious who presumed: a) the inabitit~/ tO obtain permission in one its ordinarg forms, b) the motioes sufficient to justifg a presump-tion; c) a prudent conclusion. Z) On the part of the superior: the different~mental attitudes towards a presumed permission. Our first condition requisite for the legitimate pre-suming of a permission is the inability to obtain permis-sion in one of its ordinary forms because of the absence of the superior. The most circumspect religious may encoun-ter such a situation when both superior and assistant are .abse, nt or indisposed or so occupied as to permit no inter-ruption. If the proposed action of the religious is so urgent as to exclude a delay until such time as the superior may be contacted, permission may be presumed, supposing the .other conditions are fulfilled. In the second place sufficient motives, reducible to ne- 199 JAMES E. RISK cessity or utility, are required to make a presumpt.ion law-ful. Let us suppose that, while traveling, two sisters are caught in a heavy rainstorm that gives little hope of imme-diate abatement. An umbrella would be a very welcome addition to their equipment in the present predicament. To purchase an umbrella without delay may be instru-mental in protecting their health as. well as their clothing. In such straits it would be quite unnecessary to look for a telephone so as to obtain express permission to make this necessary purchase. The same religious now proceed to browse through a book store while waiting for a train. To their pleasant surprise a rare and very valuable book, much sought after by their superior, meets their eye. It is available at an extremely reduced rate. A real service would be rendered the convent by the immediate purchase of such a book. A situation such as this might even justify the conclusion that the permission to buy the book ought to be presumed. The prudent in.terpretation of the superior's mind, the third requisite for a valid presumption, must never be wanting. On this point, the commentators supply us with expressions that furnish a key to the solution of many a problem that in practice may arise when we wish to justify a presumed permission. They say: "_ . it is prudently judged that permission would be given if asked"; "Per-mission reasonably presumed is sometimes sufficient"; "To presume permission is to act conformably to the will of the $a p er" t "o't ; and so forth. "Prudent"l y" , reasonabl"y, and "conformably to the will of the superior" indicate that a well-founded judgment enters into the very character of the presumed permission. Resting on the basis of whim or hallucination, instead of prudence and reflection, the act of the presuming religious is not to be dignified by the title of a permission; it is rather a gratuitous-presumption or 200 THE PRESUMED PERMISSION the sin of proprietorship. The reasons tha~ justify the prudent judgment will at least approximate those which in ordinary circumstances influence the conscientious superior in consenting to the requests of his subjects. Such reasons will be reduced ulti-mately to necessity or utility in harmony with the norms of the particular religious institute of which both superior and subject are members. For each religious order or con-gregation professes a more or less definite standard in these matters, admitting, for example,, in the matter of poverty, the use of some things as necessary or useful, while exclud-ing others as superfluous or even detrimental to the. spirit-ual interests 6f the religious. With this in mind, the reli-gious about to presume a permission knows that the habit-ual attitude of the superior is to abide by these norms in granting permissions, that the object desired in the present emergency has been granted on other occasions by the same superior, that there is no reason that leads him to suspect that in the present situatioi~ the superior would act differ-ently. Thus, a religi6us says to himself, equivalently at least, "If, here and now; I should ask the superior to grant me this request, I am reasonably certain that he would readily grant it." He comes to this conclusion after hav-ing deliberated on his particular rule of life and the habit-ual inclination of ~i conscientious superior. The "if" clause just expressed is always at least implied in the legitim~te presumption. This explains why the presumed permission is sometimes called the conditioned permission. The per-mission that would involve the acceptance of gifts of an incon.sequential value can be much more readily presumed than the more costly kind. Needless to say, in practise the reasoning process re-quired for a presumed permission is far more quickly con-cluded than described. While walking through town, a 201 religious priest meets a crippled beggar, whom he knows to be sincere. He gives the poor man a few small coins on the presumption that his superior would not object. His own particular institute encourages devotion .to the poor and he has seen his superior, a conscientious religious, act in the same generous fashion. His presumption is reason-able; he has "conformed" his action to the .reasonably in-terpreted mind of the superior. I.s. a religious who has legitimately presumed a permis-sion, say in a matter governed by his vow of poverty, later obliged to notify the superior of his act?. The rule may call for such a manifestation in every case of a presumed permission. Supposing such a prescription does not exist, one would not be obliged to notify the superior of articles now consumed which'had been received b~r way of a legiti-mately presumed permission. Objects Of a more enduring nature, received in virtue of a presumed permission, should be made knov~n to the superior. A kind friend, for exam-ple, meets a' religious and invites him to take dinner with him. The religious accepts his friend's gracious invitation. Before parting, the same kind friend presents the religious with a very excellent volume. To what is the religious obliged in the case? We suppose, first of all, that his pre-sumptions in both cases are justified. If the rule of this religious obliges him to manifest all presumed permissions to the superior, his duty is clear. Without such a provision made by his rule, he would not be obliged to acquaint his superior with the fact that he had prudently presumed to take dinner with his friend. If he wishes to keep the vol-ume which he had lawfully presumed to accept, he would be obliged to approach the superior for permission. For while it was inconvenient to make contact with the supe-rior at the moment when he received the book, there should be no special inconvenience involved in asking for permis- 202 THE PRESUMED PERMISSION' sion on his beturn home. In other words, he can lawfully ¯ presume only as long as conditions justify it. Attitudes of Superior Having examined the conditions that warrant a pre-s. umed permission, let us now look briefly at the different attitudes with which a superior may view such presump-tions on the part ~of the subject. We may reduce them to three classes. 1) The first type of superior may be so disposed that he is ready enough, if asked, to grant the ordinary permis-sions, and does not object to the reasonable presuming of the same permissions. It is possible that he has. expressed himself on this point.To ex.emplify: a religious of the community of this superior knows that permission to sub-scribe to useful periodicals is readily granted. He knows too from his close acquaintance with the superior that there is no objection to presumed permissions in ordinary mat-ters. Such a religious, provided there be no insincerity on 'the point, .may presume to subscribe under the ordinary conditions. For he knows, in the language of the theo-logians, that his superior is opposed neither to. the sub-stance of the act (the~ subscription) nor to the mode or manner (by way of a presumed permission). 2) Another superior, perhaps .with a view of check-ing abuse in the matter of poverty, may be decidedly op-posed to his subjects' presuming permissions. So strong may be his attitude that, outside of cases of real emergency, he is prepared to veto the presumed permissions of his sub-jects. A presumed permission then, outside of extraordi-nary circumstances, would be tantamount to a violation of poverty or obedience as the case might be. To resume the example of subscription for periodicals. The superior in question is not opposed to the subscriptions to useful :peri- 203 JAMES E. RISK odicals. So strongly, however, is he opposed to presumed permissions, that he refuses to allow a subject to subscribe without first obtaining express permission. In this case he would object to the substance of the act (the act of subscribing') not because he failed to appreciate the cul-tural value of useful periodicals, but because he would be opposed to the toad/ir~ which such a subscription were made (i.e. by way of the presumed permission). 3) S~ill a third attitude might be evidenced towards the matter of presuming. Admitting the use of presumed permissions as sometimes justifiable, a superior may reveal his general attitude towards presumed permissions as one of reluctance and displeasure. Such a disposition, however, would not necessarily in'dicate his refusal to ratify a pre-sumption once made. The subject of this superior sub-scribes to a periodical and on the arrival of the first issue is reminded that the superior would gladly have granted the permission if asked. Has this religious violated poverty? He may have sinned venially because of the toay in which he obtained the subscription, that is, by presu~ming instead of asking. The substance of the act, namely, the mere sub-scribing, would not necessarily be'sinful, because the supe-rior would have gladly permitted it. Obedience too could be violated, if the religious deliberately acted against the expliCit order of the superior. To complete our consideration of the various attitudes which mayinfluence a superior in .these matters, this ques-tion may be proposed. Suppose that after a sincere and prudent presumption is made, it is totally repudiated by the superior? If, for example, a book were purchased in such circumstances, what could be done? Strictly. speak-ing, the superior might order the return of the book and reimbursement on the part of the proprietor of the book-store, if this were feasible. That would be for the superior 204 THE ~RESUMED PERMISSION to decide. The religious, who in good' faith erroneously estimated his superior's attitude, would in no wise be guilty of a violation of poverty. For in the case he sincerely inter-preted the mind of his superior and concluded that the con-ditions justified his transaction. Conclusion In conclusion, let .us remember that the presumed or interpretative permission, as some authors call it, has a defi-nite place in the life of an observant religious, but that p!ace is reserved for occasions when the ordinary methods to obtain permission cannot be observed. The conscien-tious religious, as we have already stated, will rarely fail to obtain whatever permis.sions are ordinarily necessary by the more express method of asking the superior. A habitual use of presumption can easily lead to laxity in the observ-ance of poverty so essential to a life in religion that is to be led with any degree of sincerity. What must never be. for-gotten is that cooperation is always necessary in the observ-ance of the vow of poverty: the superior should show him-self ready to grant any request in keeping with the particu-lar grade of poverty professed in hisinstitute, since it is not unknown for subjects to violate poverty rather than ap-proach a superio/Who has shown himself less gracious in the question of permissions. Subjects have been known to deliberately violate poverty, I say, not to mention the gratuitous or unnecessary presumption which is another name for the sin of proprietorship. The religious should be habitually disposed to express that dependence on supe-riors for the use of temporal things, not out of a spirit of servitude but out of a desire to imitate Him Who was hungry and Who had nowhere to lay His head. 205 ook Reviews PRINCIPLES OF CHRISTIAN AND RELIGIOUS FERFECTION for the use of the Merlst Brothers of the Schools. Trensleted from the slx~h French edition; revised end enlercjed. Pp. 567. To be procured from the Marlst Brothers, St. Ann's Hermltege, Poughkeepsie, N.Y. $1.~0. Though this book was written for the Marist Brothers, it could be of great service to other religious as well. In fact, it would make an excellent manual of introduction or a good brief guidebook to the spiritual iife in general and particularly to the religious life. It might be used as a sort of text-book for young religious; it was designed to serve that purpose for the Marist novices. It ~s small, but rich in content; its form is that of. question a~ad answer; in presentation of its material, it is systematic, clear, and definite. From it one could get a well ordered and fairly comprehensive knowledge of the practice of the spiritual and religious life. The Introduction supplies general notions on the end of man, holiness, the religious state, and religious institutes. Part I is entitled "General Means of Christian Perfection," and deals with the desire for perfection, prayei, mental prayer, exercises of piety, conscience, Confession, Communion, direction, spiritual reading, the exercise of the presence of God, and various devotions. In Part II, "General Means of Perfection in the Religious Life," are treated religious vocal tion, the noviceship and religious profession, the vows, and the corre-sponding virtues. It closes with a chapter on "Regularity." Part III is concerned with the obstacles to Christian and religious perfection, and the fourth part is devoted to the virtues. To many of the answers "to the questions are added brief further explanations in smaller type. On many points of major importance select quota-tions from the Fathers and Doctors of the Church are givefi; in these the' influence of St. Francis de Sales and St. Alphonsus Liguori is noticeable. The m~iterial make-up, paper, print, and binding, are neat and attractive. A full table of contents, an analytical tab!e, and a good index make it easy to find what the book contains on any particular point.--G. A. ELLARD, S.,J. BLESSED ARETHEY THAT HUNGER. By the Reverend Richard Graef, C;.S.Sp. Trensleted by Sister Mary Hildegerd Windecker, M. A., Sister of the Blessed Sacrament for Indians end Colored People. 206 BOOK REVIEWS Pp. ~vli + 175. Frederick Pustet, Inc., New York, 1942. $2.00. Father Graef attempts in various ways to encourage the good Catholic in the practic.e of a strong and living faith. His main lines of argumentation are the following: A dynamic faith is necessary for personal sanctity; because sanctity demands self-renunciation, and this renunciation will not be made unless one sees clearly and power-fully the value of making it. Such evaluation is had only in the light of faith. Moreover, supernatural efficiency demands the work both of Christ and of the soul. The principal part of the soul's cooperation consists in genuine, earnest desire; and the source of such desire is faith. Finally, the apostolic influence that each soul is called upon to exert in the world, and thus the ultimate mastery of the world by apostolic souls, can be appreciated only when the world is viewed with the eyes of faith. The" author has made frequent and apt use of the Sacred Scrip-tures. Each of the main sections of the book is divided into numer-ous brief topics. The meditative reading of one or two of these topics might prove, helpful to those wlJo are accustomed to make their men-tal prayer in that way.--G. KELLY, S.,I. THE MASS OF BROTHER MICHEL. By Michael Ken÷. Pp. 307. The Bruce Publishing Company, Milwaukee, 1942. $2.S0. Here is a new Catholic novel with an entirely different theme. The setting of the story is sixteenth-century France, a turbulent his-torical period for that country, owing to the threatening Surge of heresy. The spreading falsehoods of Calvin and Luther provide' a dramatic background for the lives of the de Guillemont family, about which the story is told. The interest centers in Michel de Guillemont, the elder son and heir. It is his story from his sincere, impetuous love of Louise to his final unyielding love of God and his Faith in the self-oblation of martyrdom. We share in the tragedy before his contemplated mar-riage that was partly due to the jealousy of his brother Paul and that led to his becoming a saintly religious. We are carried along from the injustice and cruelty of his father to ~he providential meeting with the und.erstanding Father Andr4. We sympathize with him in his deep suffering when the priesthood is denied him. Brother Michel's courageous acceptance of God's will and his intense love of the Holy Sacrifice of the Mass keep the interest keen up to the power- 207 BOOK REVIEWS ful climax of his death. The subordinate characters of the least-resisting Paul, the unscru-pulous Anne; the bitter Louise, the heretic Armand, the lovable Father Andre, and others are well portrayed. The story is told with excel-lent description and good use of suspense. The tragic atmosphere is relieved by romance and clever humor. The one striking weakness is the characteristic trait of the modern novel: it leaves untold the retribution due to some charaCters. The Mass of Brother Michel shows the triumph of grace over .personal pain and loss, sin, and human frailty. The passages that deal with the spiritual consolation of the Mass, the reason for pain and suffering in this life, God's love for the sinner, and the courage coming to the soul through prayer are worth reading again and again. Priests, in particular, will find here many inspiring thoughts for practical use and may grow in their appreciation of the privilege of offering the Holy Sacrifice of the Mass.---A. J. DEEMAN, S.J. FAST BY THE ROAD. By John Moody. Pp. xiv + 308. The MacM~llan C~rnpany, New Yorl~, 1941. $2.50. The Wall Street expert on investments and kindred subjects who occasioned not a little surprise a decade ago by embracing the Catholic Faith and reporting the event in the popular The Long Road Home has a new treat for his expanding reading public. The present vol-ume, to quote from the author's foreword, is "an attempt to explain in simple language or by illustration, certain teachings and view. points to be found within the Church which are often misunder-stood by non-Catholics. All this is merely incidental to the general purpose, which is primarily to tell of some of the experiences of one convert .during his first decade as a Catholic." Mr. Moody writes simply, entertainingly, and with precision on a wide variety of subjects connected with his Faith. In his chapters the hard-headed, efficient business man, with the help of God's grace, approaches the Truth. He turns back his cuffs and proceeds to defend it and, campaign for it with gusto. The chapters are topical for the most part, ranging with consider-able agility back and forth over some focal point of Catholicity by means of observation, analysis, chance discussion, and illustrative anecdote. Their cumulative effect is to deepen one's gratitu.de for the gift of Faith and to jolt one anew with the realization that most of 208 BOOK REVIEWS one's non-Catholic friends and neighbors are totally ignorant of or gr6ssly misunderstand the Catholic concept of supernatural life, and are usually indifferent to it. And Mr. Moody, so thoroughly at home in the Church after his ten years as a Catholic, writes with more than ordinary authority and perception of .the money-mad, speed-benumbed, materialistic American mentality. The book is recommended especially to those in search of reading matter never heavy or tiring yet providing food for serious thought --and prayer. The chapters m~y be read in any order, and any or all of them would be suitable for refectory reading.--C. DEMUTH, THE CATHOLIC REVIVAL IN ENGLAND. Pp. ix -I- 102. The MacMillan Company, MEDIEVAL HUMANISM. By the Reverend Pp. ix -!- 103. The MacMillan Company, By John J. O'Connor. New York, 1942. $1.00. Gerald G. Walsh, S.J. New York, 1942. $1.00. These books are respectively the third and fourth volumes in The Christendom Series. According to the announcement of the publishers, "this is a series of popular books on important topics in the history of Christendom, prepared under the auspices of the Con-fraternity of Christian Doctrine . The books are intended to provide informative reading for both Catholic and non-Catholic readers; for study clubs in the parochial units of~the Confraternity of Christian Doctrine: for study groups in the Newman Clubs: as collateral texts in colleges, normal schools, and senior high ~and preparatory schools.'~ Both books appear to measure up very well to the purpose of the series. Professor O'Connor's book gives a fine sweeping picture of that very important period in English life known as "The Catholic Revival," the story of the gradual breaking away from the tyranny of th~ penal laws to the winning of freedom and influence for Cath-olics. Father Walsh's book puts within the reach of the ordinarily intelligent reader with good educational background an illuminating study of the meaning of "Humanism" and of the development of Christian Humanism through the middle ages till it reached its high point in Dante. Bibliographical notes are appended to each book. Father Walsh has also included an abstract for study and review which should prove very helpful.~. KELLY, S.d. 209 Decisions o[ !:he Holy MEANS OF COMMUNICATING WITH THE HOLY SEE A communication from the Most Reverend Apostolic Delegate to the Most Reverend Ordinaries reads as follows:. "In order to remedy, the difficulties of correspondence with the Holy See, His Eminence the Cardinal Secretary of State has'directed me to inform the Diocesan and Religious Ordinaries and Superiors of this country'that in the present circumstances they may recur to the Holy See through this Apostolic Delegation, and so avail themselves of the facilities at our disposal. This office makes frequent use of radiograms, and also of the air-mails to Lisbon wblch, however, are not as regular as formerly. "Upon the receipt of the petitions of Religious for faculties and dispens,ations, this Delegation will communicate with the .Holy See by radiogram or by other channdls, according to the possibilities and the circumstances. When a response has been received from the Holy See, the relative rescript will be issued by this Delegation, in accord-ance with instructions already given or to be given in particular cases. "When requests are made for the renewal of a faculty, the orig-inal rescript should be presented with the petition for renewal. "The Holy. See hopes in this way to continue to correspond with the Religious !n this country and to furnish every assistance to them." 1942, March 21. At the request of many members of the Hier-archy, heads Of universities, and authorities in the world of science, among them members of the Pontifical Academy of Sciences, His Holiness Pope Pius XII proclaimed Saint Albert the Great to be the heavenly patron of natural sciences. The Most Reverend Martin Gillet, Master General of the Order of Preachers, read the Brief at a solemn meeting held in the Pontifical International Institute Ahgeli- CUmo 1941, November 18. The Sacred Congregation of Rites held a preparatory session in the cause of the Servant of God, Catherine Tekakwitha, Indian virgin, to discuss the heroicity of the virtues practised by her. 210 .uesffons and Answers !1. According +o our constitutions. +he members of our congregation pronoun~:e temporary vows for three years, +hen take. perpetual vows unless, for a very serious reason, a sister is obl;gecl by superior~ to renew her temporary vows for another period of three years. At the end of +ha+ time she must either pronounce perpetual vows or seek~ an inchlt from the S. Congregation of Religious for a fur+her ex+en-sion of temporary vows if she is not 1o return to the world. Recently this latter c~se occurred, but the rescript was delayed, "and the sister d~d not renew her temporary vows until twelve days after they had' expired. In this case, did +he sister cease +o be a member of +he congregation on the day on which her vows expired, and were her subsequent vows invalid? The sister would not cease to be a member of the congregation. by the mere fact that an interval of time elapsed between the expira-tion of the temporary vows and their renewal, unless the superior had positively ordered her to leave and to return to the world. As the case is presented, it is not clear whether or not the constitutions allow this appeal to the S. Congregation of Religious.

Issue 2.5 of the Review for Religious, 1943. ; A. M. D. G. Review for Religious SEPTE/xlBER 15, 1943 Prayer to Christ the King . Thomas A. O'Conno'r" Progress in Prayer. . Robert B. Eiten ,Sacred Vessels and Linens . ~ . James E. Risk Leadership in Catholic At÷ion ¯ ¯ ¯ . , ¯ Vouree Watson Devotlonto the Holy Name Gerald Ellard Sfimmer School in the Spiritual Life . Patrick M. ,Regan '~ Book Reviews Communica÷ions Questions Answered Decisions of the Holy See VOLUME II NUMBER 5 RF.VII::W FOR. RELIGIOUS VOLUME 11 SEPTEMBER 15. 1943 . NUMBER CONTENTS THE PRAYER TO CHRIgT THE KING--Thomas A. O'Connor, S.J2.81 PROGRESS IN PRt~YER--Robert B. Eiten. S.d .2.9.7 THE STORY OF CARMEL . 306 THE HANDLING OF SACRED VESSELS AND LINENS---~ James E. Risk. S.d. .~ . 307 PAMPHLET NOTICES . 311 THE PRINCIPLE OF LEADERSHIP IN CATHOLIC ACTION-- Youree Watson. S.J . 312 D.EVOTION TO THE HOLY NAME OF JESUS--Gerald Ellard, S.J.327 A SUMMER SCHOOL IN THE SPIRITUAL LIFE'--- Patrick M. Regan. S.J . 329 COMMUNICATIONS (On Vocation) . 333 BOOK REVI-EWS (Edited by Clement DeMuth. S.J.)m THE MASS PRESENTED TO NON-CATHOLICS-- By the Reverend John P. McGuire . 336 . A HANDY GUIDE FOR WRITERS--. By the Reverend Newton B. Thompson, S.T.D. 336 AN OUTLINE HISTORY OF THE CHURCH BY CENTURIES-- ¯ By the Reverend Joseph McSorley . 337 THE ONE GOD. By the Reverend Reginald Garrigou-LaGrange, O.P.337 HANDBOOK OF MEDICAL ETHICS. By the Reverend S. A. La Rochelle, O.M.I. and the Reverend C. T. Pink, M.D., C.M. ' 338 QUESTIONS AND ANSWERS-- 32. Meaning of "Constitutions" . . 339 33. Blessing of Subjects by Superigress . 339 34. Legislation on Benediction of Blessed Sacrament . 339 35. Moment when Dispensation from Vows takes Effect .~ . 340 36. Diocese of Origin for a Convert . 341 37. Abstinence Imposed by Rule and by Church . 341 38. Presence Required for Mass of Obligation . 342 39. Intention Required for Gaining Indulgences . - 342 DECISIONS OF THE HOLY SEE OF INTEREST TO RELIGIOUS343 REVIEW~ FOR RELIGIOUS, September 1943. Vol. II. No. 5. 'Published bi-monthly : January, March. May, July. September, and November at the College Press. 606 Harrison Street, Topeka, Kansas. by St. Mary's College. St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter ,January 15, 1942. at the Post Office, Topek.a, Kansas, under the act of March 3, 1879. Editorial Board: Adam C. Ellis, S.3. G. Augustine Ellard. S.3. Gerald Kelly. Copyright, 1943, 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. The Prayer Ch ris : !:h e,King,- Thomas A. O'Connor, S.3. 44 lONG live Christ theKing!" The shout rose to a roar.Up from the streets below, this battle cry of the persecuted Mexican Catholics floated through the open windows of the presi-dential palace. Calles heard it and knew that somehow his triumph .was being turned into defeat. Only a day before he was sure that he had conquered. The scene of his imagined triumph was an enclosed courtyard, with powder-blackened Walls, pockmarked.by bullet holes, before which jutted up a protecting log barri~ cade with flat, human-sized wooden dummies before it. This was where the firing squad did its bloody work. The political prisoner, whose death Calles had unjustly decreed, showed not even, the slightest trace of hatred or surliness in his manner, as he stood there'in his dark suit with a checkered vest sweater showing through his unbuttoned coat. "Have you any last request?" barked the captain of the firing squad. "Permit me to pray," he calmly replied; and he knelt down on the sand and gravel, turning slightly away from the crowd. Reverently he made the sign of' the cross, prayed devoutly for a few moments with joined hands, then, kissing fervently the little crucifix he held in his hand, he rose and faced his executioners. Crucifix in hand, he made the sign of the cross over the soldiers and officers there. "May God have mercy on you all." 281 THOMAS A. O'~CONNOR Then with his rosary twined about his left hand, he extended his arms in the form of a cross. "I forgive my enemies from the bottom of my heart." Saying this, he lifted his eyes to the clear, blue heavens. A moment's pause: then slowly, r~verently, firmly came the beautiful words: "Long live Christ the King!" Th~ rifles cracked. The prison~er slumped heavily to the ground. An awful silence. A sergeant stepped up, and fireda bullet through the victim's head. It was 10:30 a. m. November 23, 1927. Two years before, on December 11, 1925, Pope Plus XI had issued his encyclical on Jesus Christ King. Father Pro arid hisloyal Mexican Catholics had heard this call to a more valiant service of Christ the King. In trying to win their country to the Kingdom of-Christ, the)~ had sealed their lives with their blood. Father Pro's last words, "Longlive Christ the King," had been the spark which detonated the thunderous roar that Calles heard the next day, as six thousand marchers and five hundred cars escorted the body of Father Pro to Dolores Hill for burial. The Feast or: Christ Our King In his encyclical, Quas Primas, establishing the Feast of Christ the King, Pope Plus XI said: "When we command that Christ Our King be venerated by Catholics throughout the world, We are providing for the special needs of our own day a very effective remedy against the pests which pervade human socie.ty." In other parts, of the same encyclical, the Pope further explained these special needs of our time: "Evil has spread throughout the world because the greater part of mankind has banished Jesus Christ ~nd His holy law from their lives, their families, and from public 282 PRAYER TO CHRIST THE KING affairs . There will never arise a sure ho]ae of lasting peace between the peoples oi~ the world as long as individ-uals and nations continue to deny or refuse to acknowledge the rule of Christ, Our Savior. It is necessary for all men to seek 'the peace of Christ in the Kingdom of Christ' . "Today.we grieve., over the seeds of discord apparently sown everywhere, the rekindling of hatreds and-rivalries between .pe0ples which prevent the re-establish-ment of peace. In spite of :this we are sustained by the holy hdpe that the Feast of Christ Our King, wbich will be ' :celebrated hereafter every year, will at last lead society to our Blessed Savior . It appears to us that an annual cele-bration of the F~ast of Christ Our King will greatly assist all nations . In fact, the more the dear name of Our Redeemer is passed over in shameful silence, be it in inter-national meetings, be it in parliaments, so much the more nec?ssary is it to acclaim Him as King ~ind announce every-where the rights of His royal dignity and power. "All indeed can see that since the. end of the last century, the way Was being prepared for the long desired institution of this new feast day . The supremacy of the Kingdom of Christ w'as also recognized iri thi~ pious practice of all those who dedicated, even co.nsecrated, their families to the Sacred Heart of Jestis." Then he referred to Leo XIII's cons.ecration of the whole human race to the Sacred Heart. Announcing his intention to do this, Pope Leo XIII had said: ."I am about to perform the gr~eatest act 6f my pontificate." .In his encyclical on "The ConSecration of all Mankind to the Sacred Heart," given on May 25, 1899, he added: ",lust as, When the newly born Church lay helpless under l~he yoke of the Caesars, there appeared in the'heavens a cross,, at once the sign and the cause of the marvelous vict0~y that was soon to follow, so today before our very eyes there appears 283 THOMAS A. O'CONNOR another most happy and holy sign~ the Most Sacred Heart of Jesus, crowned by a brilliant cross set amid raging flames. In this Sacred Heart we shall place all our hopes; from it, too, we ask and await salvation." "In virtu~ of Our Apostolic authority," said Pope Pius XI, "We institute the Feast of Our Lord Jesus Christ King, and decree that it be celebrated everywhere on the last Sun-day of October . Likewise We decree that on this very same day, annually, there is to be renewed the consecration of all mankind to the. Sacred Heart of Jesus." Pra~ter t~ ~Christ the King On February 21, 1923, through the Sacred Peniten-tiary, Plus XI approved the Prager to Christ the King, and to its recital he attached a plenary indulgence, once a day, under the usual conditions (Preces et Pia Opera,. 1938, n. 254). Undoubtedly it was the Pontiff's wish that every loyal follower of Christ would daily recite this act Of per-sonal loyalty to Christ the King. In the remainder of this article we are developing the various phrases of the Prayer to Christ the King, somewhat after the. manner .of the second method of prayer, by quoting generously from Pius XI's encyclicals on "Christ the King" ~Quas Primas), and "Reparation to the Sacred Heart" fMiserentissimus Redemptor), and from Leo XIII's "Consecration of all Mankind to the Sacred Heart" (Annum Saqrum). "'0 Christ Jesus" "Whose name is above every name . who though by nature God . made (himself) like unto men . appearingin the form of man" (Philippians 2:6). In the words of the Athanasian Creed, "He is God begotten before all ages from the substance of His Father, 284 PRAYER .TO CHRIST THE KING and He is Man born in time from th~ substance of. His Mother." The Second Person of the Blessed Trinity, assuming human nature, united it to the Divine Nature under His single Personality in a union which is called the Hypostatic Union. Hence "not only is Christ to be adored as God by angels and men, but also angels and men must be subject to His empire as Man." He is perfect Man as He is perfect God. "Thou art beautiful above the sons of men," says the Psalmist, "grace-is poured abroad in thy lips, therefore hath God blessed Thee forever and ever." In Him, flowering forth in all its fullness, is ever~ virtue and perfection: kindness, sympathy, patience, strength, courage, wisdom, loyalty, self-sacrifice, love. He is also God with full power and kingly majesty: all-wise, all-holy, all-powerful, all-merciful. Christ .Jesus, at whose name "every knee should bend of those ifi heaven, on earth and under the.earth, and every tongue should.confess that the Lord Jesus.Christ is in the glor~ of God the Father" (Philippians 2: 10). '~I Acknowledge Thee King of the Universe" "We assert that it is necessary to vindicate for the Christ-Man both the name and power of a King in the full meaning of that term." (Quas Primas) "Christ reigns as King in the minds of men not only because of the keenness of His mind or the vastness of His knowledge, but also because He is the Truth. It is there-fore necessary that all men seek and receive the truth from Him in full obedience. "Christ reigns as King in the wills of men either because there was in Him a complete submission of the human will to the Divine, or because He influences our free will in such 285 THOMAS A. O'CONNOR an efficacious way by His holy inspiration that we are led to desire only the noblest things. "Finally Christ is recognized as the King of Our. Hearts because of that love of His which surpasses all understand-ing and because of the supreme attraction we have for His divine meekness and kindness. No man, in fact, ever was so much loved as Jesus Christ, or ever will be." (Quas Primas) "The. Empire of Christ extends not only over Catholic peoples, and over those who, reborn in the font of Baptism, belong by right to the Church; it embraces even those who do not enjoy the Christian faith, so that all mankind is un-der the power of Christ." (Annum Sacrum) The doctrine of Christ the King is amply vindicated in the words of the New Testament. The Archangel Gabriel announced to the Virgin Mary that she was to bear a Son. "He shall be great, and shall be called the Son of the Most High; and the Lord God will give Him the throne of David His father, and He shall be king over the house of Jacob forever; and of his kingdom there shall be no end" (Luke 1:32). Christ took every opportunity to call Himself King and publicly affirmed His Kingship in the court of the Roman governor (John 18:37). "Thou art then a King?" asked Pilate. "Thou sayest it," Jesus answered, "I am a King. This is why I was born, and why I have come into the world, to bear witness to the truth." In the Apocalypse (1:5) St. John calls Him "the ruler of the Kings of the earth" and again (19:6) "King of Kings, and Lord of Lords." Of His kingship Christ said: "All power in heavena.nd on earth has been given to me. Behold I am with you all days even to the consummation of the world." 286 PRAYER TO CHRIST THE'KING "Could He possibly have meant anything else by these: words than that His regal power was absolute and that His kingdom extended over all th~ earth?" (Quas Primas) "He announced before .the Roman consul that His kingdom 'was not of this earth'," yet, "since Christ has received from His Father an absolute right over all created things, so that all are subject to His will, they would err grievously, who would take from the Christ-man power over all temporal things . " (Quas Prirnas) "'All That Has Been Created Has Been Made for Thee" "All things were made through him, and without him was made nothing that was made" (John 1:3). "As God, Christ possessed full and absolute sway over all created things. As Man, it can be said-that He has received 'power, honor, and a. kingdom' from the Father." In the book of Daniel (7:13) we read: "I beheld a vis-ion of the night, one like the son of man came with the clouds of heaven., and he gave him power, and glory, and a.kingdom; and all peoples, tribes and tongues shall serve him; his power is an everlasting power that shall not be taken away; and his kingdom that shall not be destroyed." The prophet Isaias tells us of the future coming of the King, who will be no less than God Himself, appearing up-on earth in the lowly and endearing form of a human babe. "Achild is born to us and a son is given to us, and the government is upon his shoulder; and his name shall.be called Wonderfu!, Counsellor, God the Mighty, the Father of the world to come, the Prince of Peace. His empire shall. be multiplied, and there shall be no end of peace: he shall sit upon the throne of David, and upon his kingdom; to es-tablish it and strengthen it with judgment and with justice, from henceforth and for ever" (Isaias 9:6-7). "The Lord hath made all things for Himself," saysPro- 287 THOMAS A. O'CONNOR verbs (16:4). God brought into being from nothingness all things that are. Being Infinite Wisdom He could not act without some definite purpose in mind. Since nothing had existed previously but Himself, and since nothing but Him self could be an end worthy of His action, He created all things for Himself. Not that He needed these. No. For, being Infinite, nothing was wanting to Him. Nor cou!d these add to His perfections since, being All-Perfect, He pos-sessed all things in their fullness. But being Infinite Goodness He longed to communicate His gifts to others; and "from His fullness we have all re-ceived" (John 1:16). By His omnipotent fiat all things were made. Every-thing called into existence is a copy, even though necessarily imperfect and limited, of some aspect of His infinite perfec-tion. Each reflects something of His nature and attributes. "The heavens show forth the glory of God and the firma-ment declareth the work of his hands" (Psalms 18:2). "If any one Shall say that the world was not created for the glory of God, .let him be anathema" (Vatican Council). "'Exercise upon Me All Tby Rights'" "Christ rules over us by right o1: birth." He was born a King. "He has dominion over every one of us by His very essence and nature. "But Christ rules over us not only by right of birth, but also by right of conquest," by His redemption of mankind. "You know that you were redeemed., not with perishable things, with silver or gold, but with the precious blood of Christ" (2 Peter 1 : 18). "We therefore no longer belong to ourselves alone, for Christ has bought us with a 'great price'." (Quas Primas) "Do you not know . . . that you are not your own? For you have been bought at a great price. Glorify God and 288 PRAYER "~O CHRIST.THE KING bear. Him in your body" (I Corinthians 6:20). "Do you not know that your bodies are members of Christ?" (1 Corinthians 6: 15). "Your members are the temple of the Holy'Ghost" (1 Corinthians 6:.19). Christ rules over men also by His right of law-glver. "For the Holy Gospels not only tell us that Christ promul-gated laws, but they also present Him in the very act of making them." (Quas Primas) Again Christ rules over men b.y His right of judge. "For neither doth the Father judge any man, but hath given, all judgment to the Son" (3ohn 5:22). lzastly, "executive power must equally be attributed to Christ, since it is necessary for all to obey His commands," and no one violates them without meeting the punishments He has established. "I Renew Mg Baptismal Promises Renouncing Satan and All His Works and Pomps" The Kingdom of Satan and the powers of darkness.are opposed to the Kingdom of Christ. In his Epistle to the Ephe~ians (6:11) St. Paul urges us to "Put on the armor of God that you may be able to stand against the. wiles of the devil. For our wrestling i~ not with flesh and blood, bu~ against the Principalities and the Powers, against the world-rulers of this darkness, against the spiritual forces of wickedness on high." We renew the promises we made at Baptism. "Do you renounce Satan and all his work~ and pomps?" the priest asks at Baptism. And the one being baptized or the sponsor answers: "I do renounce them." "'I Promise to Lead a Good Christian Life'" The Kingdom of Christ "requires from its subjects not only that their souls be deta, ched from riches and worldly things, that they rule their lives, and that .they hunger and 289 THOMAS A. O'CONNOR thirst after justice, but also that they renounce themselves and take up tl~eir cross." (Quas Primas) Before Christ can reign over the whole world, He'must reign over the hearts of individuals. Before world-conquest'for Christi we must think of self-conquest. With a complete surrender of ourselves there will follow quickly an entire dedication of our energies and ability to His Divine service and to doing Our part in conquering the world for Christ. Christ the King must rule over our minds, over our ¯ wil!s, over our hearts, over our bodies. Listen to the~vords df Pope PiusXI: "It is necessa~ythat Our Lord should rule over the mind of man, who by his intellectual submission shall firmly and at all times assent to the revealed truth and doctrines of Christ; that He rule over the will, which shall obey the divine law and com-mands; that He rule .over our hearts, which despising mere natural love shall love God above all things and be united to Him alone; that He rule over our bodies which as instru-ments . will promote the sanctity of the soul." (Quas Primas) By leading a good Chris;an life we not only horror God, but we bring great peace and happiness to ourselves: For, truly; to serve Him is to reign. He alone is deservng of our whole-hearted attention, and to serve Him devotedly i~ to reign in a peace and happiness which the world cannot give. To serve Him and not the world; to serve Him and not the flesh, to serve Him and not ourselves; is to reign over the deceitful allurements of the world, is to reign over the imperious demands of our traitorous fl~sh, is to reign over the fretful importunings of our self-love with all its yearn-ings for prominence and vain display. To serve Him is to reign over our fickle feelings, our wild, intemperate impulses, and all the chaotic twists of our sin-disrupted 290 PRAYER TO CHRIST THE KING nature: our outbursts of impatience and irritability, our fits of moodiness, our haughty airs and domineering ways, our quick, sarcastic tongues, our instinctive shunnings of little hardships, our selfish seeking of comforts and the good things of life, our petty quarrelings, and our puerile nursing of work-a-day bruises as serious, intentionally- .inflicted wounds. Only by serving Him and forgetting ourselves, do we rise to that greatness of soul whereby we reign over self, over the vicissitudes of life and over the. creatures of time. .~ t//"And to Do Ail in M~! Power to P~ocure the Triumph of the Rights of God and That Church" "The rule of Christ over mankind'has been denied, the Church has been refused the right which comes from th~ very law of Jesus Christ to teach all peoples, to make her own laws for. the sp!ritual government of her subjects in. order to bring them to eternal happiness. Little by little the Christian religion has been made. the equal of other.and false religions . The Catholic religion was made subject to the civil power and was practically abandoned to the control of rulers. . There were not wanting governments which imagined they could do without God and ~over up their lack of religion by irreligion and disrespect for God Himself." (Quas Primas) How are we to meet this modern apostasy from God and bring back Christ to the modern wbrld? We must do all in our power to bring about the ]:eign of Christ. We must use every legitimate means to restore His. rule over the individual, the family, the nation, and the whole, world. For this "purpose the Feast of Christ the King w.as instituted. It is a clarion call to a "more virile, more militant, more 29i THOMAS A. O'CONNOR aggressive Catholicism." Every Catholic is called upon to serve in this campaign. "To hasten this return to Christ by means of good works and organized social actions is a duty incumbent on every Catholic, of many of whom it can be said truthfully, that neither positions nor authority in civic life have been accorded as would be fitting to those who tarry before them the torch of Truth. "This condition perhaps is due to the a.pathy or timidity of the good who abstain from strife and are apt to resist only too weakly. From our weakness the enemies of the Church are emboldened to greater and more fearless acts of audacity. "But w.hen the Faithful clearly understand that they must fight with courage, always under the banner Of Christ Our King,. they will then sttidy with the zeal of Apostles how best to lead rebellious and ignorant people back "to God. At the same time they will themselves acquire strength to keep inviolate God's holy laws." (Quas ¯ Primas) Last Christmas Eve Pope Plus XII, b.roadcast[ng t6 ~he whole world, called upon "all men of good will to unite in a holy crusade . . . Sad as is the condition of the world today, it is not a time for lamentation. Now is the time for action . ¯ Be ready to serve and sacrifice yourselves like the crusaders of old. Then the issue was the liberation of a land hallowed by the life of the Incarnate Word of God. Today the call is to set free the holy land of the spirit, that, liberated from all the evils and errors to which it is subject, there may arise thereon a new social order of lastingpeace and justice . Thesewords are meant as a rall_ying cry to the magnanimous and brave of heart." They are a call'to them "to unite in a solemn vow" whereby they pledge themselves "not to rest until in all peoples and in all nations 292 PRAYER TO CHRIST THE KING on earth there shall be formed a vast legion who are bent on bringing back man to God." "'Divine Heart o~: Jesus, I Offer Thee M~t Poor Actions" Young and 01d, weak and strong, learned and unlet-tered-- Leach one can do much to hasten the reign of Christ over man. ¯ Made a soldier of Christ by Confirmation, each of us must "labor as a.good.soldi~r of Christ" (II Timothy 2:4). .- Insignificant as our actions seem, they yet have great efficacy for good. "A wondrous bond joins all the Faithful to Christ, the same bond which unites the head with the other members of the body, namely, the communion of saints, a bond full of mystery which we believe in as Catholics, and by virtue of which individuals and nations are not only united, to one another but likewise with the he~d itself, 'who is Christ. For from him the whole body (being closely joined and knit together through every joint of the system according to thefunctioning in due measure of each single part) derives its increase to the- building up of itself in love' " (Ephesians 4:15-1 6). (Miserentissimus) "W.e are held to the duty of making reparation by the most powerful motives of justice and love; of justice, in order to expiate the injury done to God by .our sins and to re-establish by means of penance the Divine Order which has been violated; and of love, in order to suffer together with Christ. so that we may bring Him, in so far as our human weakness permits, some comfort in His sufferings." ( M iserentissimus ) "At the present ,time we in a marvellous manner may ¯ and ought to console that Sacred Heart which is be.ing wounded continually by the sins of thoughtless men, since Christ Himself grieved over the fact that He was abandoned 293 THOMAS A. O°CONN~R by His friends. For He said, in the words of the Psalmist, 'My heart has expected reproach and misery. And I looked for one that would grieve together with Me, but there was none; and for one that would comfort me, and I found none. "Anyone who has been considering in a spirit of love all that has beefl recalled [namely about the sufferings Christ endures from men]., if he has impressed these thoughts, as it were, upon the fleshy tablets of his heart, such a one assuredly cannot but abhor and flee all sin as the greatest of evils. "He will also offer himself whole and entire to the will of God, and will strive to repair the injured Majesty of God by constant prayer, by voluntary penances, by patient suf-fering of all those ills which shall befall him; in a word be will so organize his life that in all things it will be inspired bythe spirit of reparation . "We order . a solemn act of reparation in order that we may, by this act, make reparation for our own sins and may repair the rights which have been violated of Christ, the King of Kings and our most loving Master." (Mis-erentissimus) "'That All Hearts Mag Acknowledge Thg Sacred Rogaltg'" "The annual celebration of this feast [o~ Christ the King] ~will also become a means of recalling to the nations their duty of publicly worshipping Christ, that to render Him obedience is not only .the duty of private individuals but of rulers and governments as well . His royal dig-nity demands that. Society as a whole should conform itself to the commandments of God and to the principles of the Christian life, first by the stablizati0n of its laws, then in the administration of justice, and above all things in pre-paring the souls of our young people for the acceptance of 294 PRAYER TO CHRIST THE KING sound doctrine and the leading-of holy lives." (Quas Primas) "If the heads of nations wish the safety of their govern-ments and the growth and progress of their country,, they must not refuse to give, together with the people, public testimony of reverence and obedience to the Empire~of Christ." (Quas Primas) "'And That Thus the Reign ot: Th~ Peace Mar Be Established throughout the Universe. Amen." If men, both privately and publicly, will recognize the ~overeign power of Christ, the signal benefits Of a just free-dom of calm order and of harmony and peacewill pervade . the whole human race. Just as the royal rights of our Lord" render the hflman authority of princes and heads of states sacred to a certain degree, so too they ennoble the duties imposed by obedience on the citizen. "If princes and legitimate rulers will be convinced that. they 'rule notso much in theii own right as through a man-date from the Divine King; it is easy to see what holy and wise use they will make of their power, and with what zeal for the common good and the dignity of their subjects they will be inflamed both in the making and the enforcing of laws. When. this happens every reason for sedition is removed and order and tranquility flourish and grow strong. When citizens see that their rulers and the heads of their states are men like themselves, or are for some rea-son. unworthy or culpable, they will continue even then to o.bey their commands because they Will recognize in them the image of the authority of Christ, the God-m~in. "As for the effect of all this upon concord and peace, manifestly the vaster this Kingdom is and the more widely it embraces mankind, so much the more will men become conscious of the bond of brotherhood that unites them. 295 THOMAS A. O'CONNOR Just as this consdousness of their brotherhood 'banishes conflicts so too it weakens bitterness and turns 'them into, love. If the Kingdom of Christ, which rightly embraces all men, should in fact embrace them, could we then despair of that peace which the King. of Peace brought to earth, that King, We say, who came 'to reconcile all things, who did not come to be served but to serve others' and who, though the Lord of all, made Himself an example of humility and charity as His chief law? 'My. yoke is easy and my burden light' (Matthew 11:30). "Oh, what happiness might we enjoy if individual families and states would only allow themselves tobe 'ruled by Christ! 'Then indeed,' to use the words of Our Prede-cessor, Leo XIII, addressed twenty'-five years ago to all the Bishops of the Catholic world, 'would many wounds be cured, and every right would r.egain its ancient force and the blessings of peace would return, and swords and weapons would fall to the ground, when all would will-ingly accept tl6e Empire of Christ and obey Him and when every tongue would proclaim that Our .Lord Jesus Christ is in the glory, of His Father'." (Quas Primas and Annum Sacrum) To serve Him is to reign, now and forever. Thy Kingdom come. Thy will be done. Long live Christ the King! [NOTE: The ~ompl~te text of the Prager to ChriSt the King reads as follows: 0 Christ Jesus, I acknowledge Thee King of the universe. All that has been cre-ated has been made for Thee. Exercise upon me all Thy rights. I renew my bap-tismal promises renouncing Satan and all his works and pomps. I promise to, live a good Christian llfe and to do all in my power to procure the triumph of the rights~ of Go'd and Thy Church. Divine Heart of Jesus, I c.ffer Thee my poor actions.in order~to obtain that all hearts mag acknowledge Thy sacred Royalty and that thus the reign of Tb~l peace may be established throughout the universe. Amen.] 296 Progress In Prayer Robert B, Eiten, S.J. 44=I"o PRAY well is to live .well"--this is an old saying | famiiiar to us all. In modern scientific dress and as applied to religious, the first part, "to pray well," might be paraphrased by "progress in prayer"; and the last, "to live well," by "spiritual progress." Thus complete, our new title would be: "Progress in .Prayer is Spiritual, Progress." We religious are-all certainly-interested in spiritual progress5 for we have often heard of the obligation of tending to perfection or of making spiritual progress. We must then be interested in progress in prager since it is a very important factor in our spiritual growth. Note the title reads: "Progress in Prayer," not "Prog-ress through Prayer." Here we are not concerned with showing how prayer helps us to grow spiritually. We have taken that for granted. With this in mind our whole attention is rather focussed on progress in prayer. Besides--to make a brief important digression=-if we had been told in our early novitiate days that we should always make our prayer in the same way and that there was no hope of progress in our prayer-life, I believe that we should have been much discouraged and not very ambi-tious. That is only natural, for all life-activity seeks im-provement and development. Thus, prayer, being an activ-ity of our supernatural life, naturally.should develop, or, t6 come back to our title;there should be "Progress in Prayer." Progress in prayer carl refer either to the intensity, that is, the deep fervor of our prayer., or to. its continuity and frequency, or to both at the same time. We shall limit our- 297 ROBERT B. EITEN selves here.to its continuity, for through this approach a mode of intensified prayer-life will also be found. Perhaps there are some souls who never have the proper attitude towards prayer. These really need a few ¯ simple and correct notions on prayer so that in their minds prayer vcill not be a stilted and formalistic affair or some-thing which only the learned can do well. Quite the con-trary, Learning can be a great hindrance to successful prayer if it is not joined with the great Simplicity of soul which prayer~ r~quires. While it is true that prayer should correspond to all our relations with God, still there is one relation that we have with God which should brdinarily be emphasized more than the others. God is not our taskmaster and merely a severe Judge, and we his slaves and servants. No, He" and We are more than .that. No~ is God merely our friend, He is still more than that~ RatherGod is oui: Father and we are His dear children, as God Himself tells us: ". And I. will be a Father to you, and you shall be my sons and daughters" (II Corint~aians 6: 18). But God is even more than our Father; he is our tooing Father, for St. John defines God as Love (I John 4:16).' Yes, God is Love, purest and infinite Love; He is~ our Lover, our Divine Lover, the mightiest and purest of all lovers. Hence, while ¯ we realize the fact that God is our Judge, we must espe- Cially stress the fact that He is the most loving of fathers. ¯ Ordinarily our attitude towards God ought to be that of a simple and loving child towards its father.or that of a lover towards his beloved. How simply; spontaneously, and lovingly a child converses with its father and. tells him how much it loves him and what it wants! . Or again, how simple and direct is the language of tho~e in love! . Prayer is but a familia'r and childlike conversation with God. It is a heart-to-heart communing or chat between God, our 298 ~ PROGRESS IN PRAYER loving Father, and ourselves, His children. In the intimate associations between a loving child and its dear parent, as .weli as between lovers, ~usually there is no set form ~f words or speech. Words a, nd forms of speech come spon-taneously. "Heart speaks to heart.". We may use fix.ed forms of prayer, such as the Ogice, the Our Father, the Hai! Mar~t, and giveoutward expression to them. This is called vocal prayer, an excellent fo~m of prayer and necessary for all public Church services. The Church by its wide use Of vocal prayer gives it very high approval. ~ Nevertheless, when we are alone, other things being equal, it is preferable for most of us to express to God, our Father and Divine Lover, the intimate feelings of our souls in our own words without always resorting to fixed expres, sions, although mental prayer may be made up of the latter also. Mental prayer is. the inner expression to God of the interior sentiments of ourseFces, His dear children. The Church, realizing ~he importance of mental prayer, req.uires religious superiors to see to it that their subjects devote some time daily to mental prayer (canon 595). Let the foregoing jottings suffice to show the utter free-d, orh of prayer from intricacy, as well as point out our ordi-nary attitude towards God in prayer. Such a proper atti-tude, I believe, is all-important for progress in prayer and,- perhal~s, some souls never have it. And now to return more directly to our theme: Prog, resgIn Pra~/er, From the remarks on our attitude.towards God i~ prayer, we must be even further convinced of the necessity of our progress in prayer. Does not a perfect intimacy or nearness between two souls require a.mutual interchange or communication of their ideas; longings, and projects as often as possible? And should there not be between God and us an intimacy and nearness which far surpass all other intimacies of any and all people, seeing 299 , ROBERT B. EITEN that God is the most loving of all fathers, and the .mightiest and purest of all lovers, a Lover Divine? We' all surely realize that We carry on and further this intimacy with God through pra~jer. Thus it is a question of trying to pray as well and as much as possible within the limits of prudence. In heaven a constant uniori with God will be our normal lot and one of the big factors of our happiness. In view of this future, too, it would seem that here below we ought to aspire to make this constant union with God or a pro-gressive prayer-life our Chief quest. But can this be realized? Is it possible to reach this without c~ausing violence to our souls or, as they say, "cracking our headS?". ¯ Certainly it is impossible for us to be.'praying uocatly all the time. Because of the fatigue involved, one of the greatest spiritual writers of the last three centuries recom-mended that a priest avoid saying all the hours of the Divine OfFice in one grouping. Likewise it is impossible to prolong incessantly strict meditation, which is the lowest form of men~al prayer and one made up of a chain of distinct reflec-tions or considerations with at least some simultaneous or subsequent affections. The same is true, at least for a very large majority, and particularly for those not exclusively devoted to the contemplative life, in regard to ordinary af- ¯ fective prayer. oIn affective prayer, as the name indicate~, the affections occupy more of the time than do consider~itions and reflec-tion. As more o~dinarily practised, this form of prayer includes a great variety of affections: for example, senti-ments of love, praise, gratitude, contrition, and so forth. In this ordinary form, because of the variety of the sentiments, it can scarcely be made continuous without the risk of brain fatigue. Hence we must look for something else, if we wish. to cultivate an intensive andI uninterrupted prayer-life. 300 PR0.GRESS IN PRAYER The next step forward in mental 'prayer brings us to simplified affective pra~jer or the prayer of simplicity. It is sometimes called acquired or active contemplation, the prayer of simple regard or simple presence of God. In this form-of acquired prayer, intuition or an immediate grasp of a supernatural truth largely replaces the reasoning process found to a greater or lesser degree in either meditative or ordinary affective prayer. While iri ordinary-affective prayer there is usually a variety of affections and resolu-tions, here in simplified affective prayer little variety in either is noted. Likewise representations of the imagination. as of God or our Lord,~here have little or no appeal. It is sufficient for the prayer of simplicity that there be a spiritual sentiment or affection, which is not necessarily accom-panied by sensibleemotions or even by any distinct idea such as a representation of God or our Lord or a conscious 'reflex thought of the presence of God. DeSmedt, the famous Bollandist, describes it as follows: "'It is enough that the soul be found in a disposition. similar to that of a child living for a long time near its mother, whom it loves tenderly and by whom it knows itself to be tenderly loved. It passes all its days near her, it enjoys .constantly her presence; but for this it has no need to say constantly: My mother is here, I see her. It knotos that she is there. When it has something to say to her or ask 6f her, it has but to lift its head-and speak to her; and even when it is not speaking to her, it has a very'lovirfg feeling of peace and joy, on account Of the presence of its mother."1 We said that in the prayer of simplicity there will be some thought or affection that r¢cursqalways allowing for 1Notre vie surnaturelle, t. 1, 4th ed., p. 468. I am especially indebted to this work (pp. 465-471) for much of the material in this article, especial!y for the means to arrive at the prayer of simplicity. I have also made liberal use of Poulain, Tan-querey, and Marmion. 301 ROBERT B. EITEN some inte.rruptions arid modifications--frequently, readily, and rather spontaneously, with .little or no development and in the midst of other various thoughts, some useful and others nbt. Poulain describes this occurrence as follows: "We may compare it to the strands which thread the pearls of a necklace, or.the beads of a Rosary, and which are only. visible here and there. Or, again, it is like the fragment of cork, that, carried away-by the torrent, plunges ceaselessly, appears and d!sappears. The prayer of simple regard is really only a slow sequence of single glances cast upon one and the same object.''2 Some other comparisons Of things familiar to us are the "following. Con~ider a~mother watching her baby. She thinks of it for hours lovingly,, with relish, and without reflection and fatigue, but still with some interruptions. All this she does without any concern of mind whatever, for it seems, to her such a spontaneous and loving thing to do. Or again, note how an artiit without any fatigue can become absorbed for hours with some beautiful scene or great masterpiece. AS anotherexample, s~ippose the case of a man who is 2000 miles away from home, when he is informed of the sudden death of his mother. His grief will be so intense and persistent that it will, no doubt, continue to be felt even when he is carrying on engaging conversations on the train homeward for the funeral. Perhaps best of all is the case of a person in love. Day and night he thinks of the object of his love. Yet his thoughts and affections for his loved one show little variety: and he, on his part, experiences/~o need ot~ a cfiange. Tlaus for instancea devoted husband and Wife can ~erriain alone long hours.together at home, not always having new ideas ¯ 2The Graces of Interior Prayer, 6th ed., p. 8. .302 PROGRESS IN PRAYER" to exchange, but still .relishing the joy found in being together in quiet and silence. And when they are apart, how readily their thoughts are directed to each other? When~ we realize, as we .just saw, .that God is 'our loving Father and that we are His dear children, and even more, that God is our Lover, is it not strange that this simplified affective prayer is not more common? Should we not be spontaneously prone to be occupied'with this loving Father by a loving, simple, and uninterrupted gaze just as a child is with its mother, or as one in lov~ with the object of his love? We can readily se~ .that this prayer should be a spontaneous outcome of the full realization ~ that God is our loving Fathe). and our Divine and mighties~t of lovers. The praye~: of simplicity thus brings with it a threefold simplification: first, that of reasoning or reflection; sec-ondly that oi~ the affections; and finally something that should rather naturally fbllow: that of our life, . which is ". really a'result of this prayer rathe~ than an element of it. In ordinary affective prayer there is some simplification of reasoning, but not of the affections; and as the affections of affective prayer become more simplified; this prayer verges more into simplified affective prayer or that of simplicity. It is easy-to see how this twofold simplification of reason-ing and of the affections will bring a simplification of our entire life-~-a" consequence of this form of prayer, as was just said. We pursue our work, studies, and spiritual exer-cises in the presence of God and with the spirit of faith and love. Thus, as a result of this prayer, ours is a life of uninterrupted and continual recollection. Of course, when we say uninterrupted or continual,, we are not speaking mathematically. We are rather referring to a frequent recu rrence. How are we to begin the practice of this prayer of sire- 303 ROBERT B. EITEN plicity? In keeping, with the idea that God is our,loving Father and the mightiest of all lovers, we must first of all be thoroughly convinced that God tenderlyloves us and that He finds great pleasure and ~atisfaction. in our love of Him. Secondly we must exclude from our lives, by thor-ough conquest of the senses, mind, and heart, every affec-tion which is not perfectly subordinated to the love of God arid which cannot serve to nourish this love; In brief,- through complete detachment from creatures we try to be-come wholly attached t6 God. Thirdly, we must put on Christ, .God's model Son, by bringing burselves to a com-plete conformity with His ideas~ longings, conduct, and en-tire mode of living. The more we put on God's model Son, the Apple of His eye, the more He will love us. Besides the foregoing, it is also necessary to make a deliberate attempt to live an intensive prayer-life. This prayer-life would include the following points: a ) A great fidelity to exercises of piety prescribed by rule: making them at the time and place and in the way pre-scribed, except in the rare cases of hindrance, dispensation, or other lawful excuse. b) A similar fidelity, but without childish anxiety or a sense of compulsion, to exercises of supererogationchosen with the approval of the spiritual ,director or the superior. Whatever these exercises are, they should not be left to passing whims, but should be definitely marked out ina plan of life. This plan might contain such details as the following: the amount of time to be spent daily before the Blessed Sacrament; how this time is to be distributed; how daily recollection is to be linked up with morning prayer; whether or not a weekly Holy Hour is to be' made, and so forth. One of the functions of these.,superer0gatory exer-cises is to help us to perform our prescribed exercises'better. c) A frequent use of ejaculatory prayer. It may b~ 304 ' PROGRESS II~ ~RAYER preferable to use ejaculations of our own making, since this will insure greater spontaneity on our part as well as greater fervor, whereas other fixed ejaculations are apt to be recited in parrot-like fashion. These ejaculations should be said slowly and with relish. We.can readily be deceived by large numbers here, although we might well ,aim at large num-bers if we can recite our ejaculations with .relish, slowly, and without strain. d) Eager and instinctive recourse to God in all our diffi-culties whatever they are, as in the case of trials crossing our path, or on the occasion of faults of surprise and weakness. By this constant recourse to God we acquirea habi~t or dis-position whereby in the presence of the least difficulty, suf-fering, obstacle, or unexpected consolation, we turn imme-diately by instinct to God, in an ~lan of prayer approPriate to the case at hand. This. promptness is an indication of unbroken union of our soul with God. We resemble the little child-who instinctively has recourse to its.mother in any and all difficulties. Familiarity with these four exercises, especially with the ¯ fourth, will surely bear fruit, even though it may be several years before we acquire the continuity.of the prayer of sim-plicity. If, however, after noble efforts we do not reach this continuity, let us riot be discouraged, since there are souls very holy and the object of God's special love who have similar difficulties. Among those who reach this degree of prayer in a certain measure, the majority arrive there but gradually, at the price of effort, or rather of the inner work of grace continued over a period of years. In this matter let us resign ourselves to God's Holy Will, believing that He will dispose all things sweetly. Beyond simplified affective .prayer we cannot advance with our own efforts, for'the next stel~ forward is into ~he realm of infused contemplative prayer. Howev.er, we ought 305 ROBERT B. EITEN to realize that the careful practice of this simplified affective prayer is the best disposition for and a stepping stone to infused prayer. Conceiving the higher phases of the prayer : of simplicity as a bridge between acquired and infused men-tal prayer, let us march forward towards this bridge, resigning ourselves, however, to God's Holy Will, after we have done our part, to decide whether or not we are to arrive on the other side of it--the life of infused contem-plation. THE STORY OF CARMEL The Discalced Carmelite Nuns of Milwaukee have edited a brief history of the Order of Carmel entitled Carmel of the Mother of God. The book includes the interesting and traditional acount of the foundation of the Order, mentions the existence of Carmelite nuns as early as 1452, and sketches St. Theresa's reform. More in detail is the inspiring story of the Carmelites' early days in the United States. The Carmel founded in Milwaukee in 1940 is completely described, since the book was written especially at the request of many friends in that city. A frank discussion of the Carmelite's daily routine and of the chief devotions fostered by the Order makes, the book both devotional and instructive. Twelve illustrations and a diagram showing the date and location of each monastery of Discalced Nuns in the United States add further interest. Copies 6f Carmel of the Mother of God may be obtained at Carmel, 4802 West Wells Street, Miiwaukee, Wisconsin. The price is fifty (50) cents.--C. A. CHAPMAN, S.J. 306 The N. andling of Sacred Vessels and Linens James E. Risk, S.J. SO GREAT is the reverence due the HolyEucharist tha~ the Church not only requires that special respect be shown to persons dedicated to the service of the Altar, but also demands that the sacred vessels and linens used in the Holy S~acrifice be accorded reverential treatment. ¯ The law regulating this treatment is expressed in Canon I306, one of the canons governing the externals of divine worship. The first,part of the canon prescribes that no on,e except clerics and sacristans be permitted to handle the chalice and paten, and the purificators, palls, and corporals that have not been cleansed after having been used in the Holy Sacrifice. The second part of the canon prescribes that the first washing of purificators, palls, and corporals used in the Holy Sacrifice be performed by a cleric in major orders, and not ~y a layman, even a religious, and that the water from this first washing be thrown into the sacrarigm or, if this be lacking, into the fire. The objects of the first prohibition are the consegrated chalice and paten, and certain linens that have been used in the Mass itself, namely, purificators, palls, and corporals. The corporal always comes into contact with the sacied .species; and both pall and purificator are !ikely to do so. The pall can absorb traces of the Precious Blood that may adhere to the rim of the chalice; the.purificator can absorb either minute particles of the Host or tiny. drops of the- . Precious Blood; though, generally speaking, none of these should remain after the ablutions. To avoid confusion, it may be useful to refer to some 307 JAMES E. RISK objects that lie outside the restrictions of this "law. The Code is silent about the ciborium, the pyx, and the lunette. Though these contain the Sacred Host at times, they are not consecrated, and they are not, properly speaking, objects whose function is directl~t connected with the Mass. Need-less to say, only a priest or a deacon may handle these ves-sels when they contain the Sacred Host. No special rest~ric-tion affects the handling of purificators, palls, and corporals that ,have never been used at Mass or that have been used, but in the meantime cleansed. The corporal used at Bene-diction is not included in the prohibition; nor are the. chalice veil, burse, vestments, and other accessories of the Holy Sacrific.e. But it is well to note here that the absence of any prohibition do~s riot excuse anyone, cleric or lay-man, from observing a reverential attitude towards al! obje4ts in any way connected with the Sacrifice of the NeW Law. Priests and religious, by word and example, should inculcate this lesson of reverence in the minds of the young, lest a carelessness born of familiarity towards holy things supplant an attitude of respect. The persons allowed to handle these sacred objecFs. according to the. first part of the canon, fall into two classes, namely, clerics and sacristans. One who receives the ton-sure formally enters the clerical state a~cording to Canon 108. Such a one may tOUCh the sacred vessels used at Mass as well as the linens described above. The second class comprises sacristans or, as the Code puts it, "those who have custody" of those objects. Sacristans are usually given charge of the sacristy and all the liturgical equipment. An assistant sacristan would enjoy the same right since he would come under the heading of those entrusted with the care of the sacred vessels. Since the law contains no restricting clause, we may conclude that the office of sacristan may be filled by man or woman, religious or lay. 308 SACRED VESSELS AND LINENS ¯ By inference we know those who are excluded from any contact with the sacred vessels or linens. They are those who have never been formally inducted into the clerical state by reason of the tonsure and those who are in no wise charged with the care of the sacristy or the altar furnish-ings. The mere fact that one is a religious does not confer on him this right. An emergency wouldjustify the handling of the sacred vessels or linens by anyon.e. Danger of theft or irreverence or harm of any kind would demand their removal to a. place of safety by any one of the faithful who ¯ happened to b~ 6n hand. To prevent immediate contact with the sa~cred vessels a cloth is sometimes used. This is a laudable custom, but there is no obligation to follow it, It may not be out of place to .propose the following question, closely allied to the matter under discussion. Who may arrange the chalice for the priest who isabout to cele- .brate Mass? The first answer comes fr.om the Rite to be Follovoed .in the. Celebration of Mass, Title ,1, no. l., instructing the celebrant to prepare the chalice. The Sacred Congregation of Kites, in response to a query, permitted such a preparation to be made by one who is allgwed by law or Apostolic privilege to touch the sacred vessels, but in the same response it recommended that the celebrant' him-self carry out the prescription of the Rite of Celebration just mentioned. This is found in the Authentic Decrees of the Sacred .Congregation of Rites, no 4198. ~ The second part of Canon 1306 concerns the first washing of pu~ificators, palls and corporals used in the Holy Sacrifice. These objects are mentioned in particul~ar because they are used in the Holy Sacrifice in such a way as ' to come into contact with the sacred species; the corporal, since it providesa resting place for the Sacred. Host; the pall and puriticat0r, since their functions do not exclude the possibility of contact with the sacramental species. The 309~ "JAMES E. RISK same may' be true to a very slight extent of the little purifi-cator used to dry the fingers of the priest who has distrib-uted H61y Communion outside of Mass or who has helped the celebrant to distribute Communion during Mass. No other linens are affected by this law. .Persons allowed to wash these linens are clerics in major orders to the exclusion of all others. The washing reserved to major clerics is the first washing, a more thorough cleansing being left to others. The two 'additional washings are.traditional but not obligatory, nor is there any obliga-tion to throw into the sacrarium the water from these addi-tional washings. The exclusive nature of this function is clear from the exhortation given to those about to be ordained subdeacons. The ordaining Bishop addresses them in these words: "- "°Dearly beloved sons, who are about to receive the 'office of the subdiaconate, consider with care the nature of the ministry which is given to you. It is the duty of'the subdeacon . to wash the altar cloths and the corporals ¯ . the cloths which are laid over the altar should be washed in one vessel, and the corporals in another. And none of the other linens should be washed in the watei in which the corporals have been washed, and this water should be thrown into the sackarium." Any exception to the law expr~essed in Canon 1306, part. 2, must be granted by the Holy See. The Congrega-tion for the Propagation of the Faith, realizing the emer-gencies and the inconveniences that often arise in the mis-sion fields, has granted to missionary Bishops the faculty to permit Sister sacristans to perform the/irst Washing of the, purificators, palls and corporals; a duty reserved by law to " those.in sacred orders, as we have just seen. When there is a serious reason for it, this same privilege can be obtained 310 SACRED V~SSELS AND LINENS from the Congregation of Religious for Sister~ outside mis= sion districts: A final word concerning the oblioation imposed by canon 1306. The first part of the canon does not seem to impose a strict obligation on lay persons not to touch the sacred vessels and linens, but merely a caution for superiors not to let them do so. The second part of the canon is" phrased more strictly: "Purific.ators, palls, etc . must not be given to lay persons for washing . . . ': To delib-erately act contrary to this prohibition without a sufficient reason-would be sinful; though, in the opinion of eminent commentators, it would not be a serious sin, as the matter is hardly grave, and the irreverence manifested would be slighk. Of coursea special emergencTmight arise in which these linens shouldbe cleansed without delay. The absence . of a major cleric and.the inconvenience involved in finding one would then justify a lay sacristan in performing the first washing of these linens, and no sin would be com-mitted in the case. The spirit of reverence that has always characterized religious sacristans makes easy the observ.ance of this law. PAMPHLET NOTICES VChat is the Bible? by the Reverend Frar.cis P. LeBuffe, S.$. Revised edition. Single copy by mail, 12 cents; 50 copies, $4.00; 100 copies, $7.00; The America Press,-70 East 45th Street, New York" 17, N. Y. Indulgence Ale, and Little Praq. ers with Plenary lndulg~nces--both by the Reverend Francis J. Mutcl~., Each 10 cents per single copy; 5 for 25 cents; 100 for $3.50. Our Sunday V.isitor Press, Huntington, Indiana. 311 The Principle ot: Leadership in Ca :holic Action Youree Watson, S.J. ARE we religious perfectly satisfied with the youth com-mitted to our care? On the whole our boys and girls are "good".---no question of that. One cannot but be aware, however, that in most of our young people this goodness is mixed with" a more or less high degree of world-liness, so that a painful new question inevitably presents itself: will they stay good after they have left us? We must acknowledge that very many of our Catholic students! are worldly. Their ambitions are of the earth: their heroes and heroines are from Hollywdod, not Heaven; their daydreams revolve around the hope of amassin~g a for-tune with its accompaniment of pleasure and prestige, or of wielding great power and influence (of course, they will be benevolent despots!) or of living long, comfortable (ig-noble) days. Surely they intend to pay to God the tribute of weekly devotion, and in many cases considerably more; but in their ordinary daily thinking the supernatural life of 0~grace doesn't loom very large or shine very brightly, so that we wonder if in the end they will not be ensnared by the spirit of this .world and come to have much the same point of view on life as the pagans who surround them. Why this worldliness? The obvious answer is that it springs from the worldly environment in which our youth live. And when I say "environment," I am not using the 1Although in this article the technique of specialized Catholic Action is for the sake of definiteness applied to a particular environment; namely, that of the student worid: nevertheless, with certain minor adjustments the very same technique is equally applicable to other environments, as that of farmers, or of workers, or of professional men and women: doctors, nurses, lawyers, etc. 312 LEADERSHIP IN CATHOLIC ACTION word in ~i narrow sense. All the numerous-influences that come tO a person from without--the sounds that crowd ~his ears, the sights that flood his eyes, and all the "meaning" which these carry---constitute his environmentl Almost every action of a man is at the same time a reaction tohis milieu. Understood in this broad way the influence of en-vironment on character is of incalculable importance. If then we are to lead the masses of our youth to the feet of Christ, we must take into serious consideration the environment, the milieu, in which they live. If the cus-todian of a goldfish pond discovers that his fish are slowly dying because of some poisonous substance in the water, he doesn't engage in the long-drawn-out task of treating each fish separately with some specific remedy., o.nly to leave him in the water to be. reinfected--no, he simply proceeds to change the water. The efficient process of saving souls is not dissimilar. Why.do we insist that Catholic parents send their chil-dren to ou[ religious schools,, if not in order that these may receive their education in a proper environment? Certainly, relative to the environment of a public school, the "atmos-phere" of any St. 2oseph's or St. Anne's Academy is deft-nitely superior. But we must not deceive ourselves; what we.say to thi~ pupils in tl~e classroom is only a part of the school environment and, from the point of view of charac-ter training, not the most important part. Most teachers will no doubt agree that our students are more affect.ed by what the majority of their companions think and do than by all we can tell them about what they ought to do. Besides, a student is not exposed merely to the school environment. First of all there is the home, which of the several elements of the total environment is in the longrun the most important. If the home is truly Christian, our worries will be halved from the start. However, a specia! 3'13 YOUREE WATSON factor for teadhers to bear. in mind is that from early, ado-lescence the influence of parents is very considerably lessened bY. the natural craving for independence from older people --"freedom from the apron strings"--that awakens atthis period. But child and home alike are strongly affected by the influences of our great public amusements: the movies, radio, books, and magazines (to say nothin, g of comics and comic books). These too are youth's environment, insofar as they constitute the matter of his exp.eriences, the source 6f innumerable ideas and judgments, his stimuli to action. All these are, as a rule,, not imme'diate!y d~ingerous; it is their slow but steady inciHcation of false attitudes on life that makes the Christian educator fear them. How often, for example, do they not show, in vivid, concrete portrayal,. how~a person can be supremely happy without the aid of God and religion! It is a platitude to say these public amusements are pagan, but like so many .platitudes itstates a truth too often .ignored. No one who allows himself frequently to enjoy such things, and does notat the same t~me react against the wrong attitudes of mind which they so commonly imply, can possibly escape being tainted with naturalism, or, if you prefer, worldliness. He will come ultimately ~o consider the supra-sensible world--terra ir~cogrlita to most movie and radio stars and to heroes of fiction~as of little practical importance. Religion will be thor.oughly dissociated from life. It is this propaganda of modern paganism, joined with a constant association with an ever-growing number of religious indifferen.tists, which acts on home and individual to pervert the straight-ness of our Christian thinking. We immediately recognize the fact that, if we are seri-ously interested in training the. character of our young charges, we must in some way try to improve their environ- 314 LEADERSHIP IN C~THOLIC ment. outside the hours of formal class, and even the environment of the classroom insofar as it is not constituted by. ourselves how many classroom traditions of indolence, inattention, cheating~ oi of something-less-than-innocent deviltry flourish sometimes in our despite! ' Now, we cannot affect the family environment directly: no more.~an we affect the "public amusement environ-ment," except, perl3aps, negatively in our boarding schools. "What then can we affect? That which, when all is said and done, is, for older students at least, probably the most important of all environmental factors: the influence of fellow-students. But are we not in a vicious circle? What can we do to influence the student milieu bther than to prepare with utmost diligence our catechism classes, our little spiritual talks, our references to God and His saints scattered thrgughout the daily lessons? No more, perhaps, is possible to us working as teachers on the student mass as a whole, but there is a certain indirect approach which may prepare wl, iite harvests for our zeal. We must get allies amongthe stu-dents, must win over to the cause of Christ's apostolate two or three leaders, and then set them to work on their fellow students. ~This is according to the. principle of "like to like" recommended so warmly by our late pontiff, Plus XI: "Each situation will have then," he tells us, "its corre-sponding apostle: the apostles of the workers will. be workers; the apostles of the farmers will be farmers; the apostles of the seamen will be seamen; the apostles of the ¯ students Will be students." We have thus far considered a grave problem of our times--the poisoned air of modern life in which our Cath-olic youth must breathe and grow--and we have intimated its solution; namely, specialized Catholic Action with its leadership technique. Catholic o.~ganizations for youth 315 YOUREE \VAT$ON have always stressed the importance.of developing le'aders, but specialized Catholic Action is,entirely based on wha~ we might call the principleof leadership. This can be simply expressed.as follows:, there are leaders in every human environment: namelyl peisons who havea strong influence on others, whose personal opinions become the opinions of many, whose conduct or misconduct sets the style, so to speak, for their companions. To this tru, th is the corrol-lary: there are followers, persons easily influenced one way or the other. Of course, there are many degrees in the abil-ity to lead; but a really powerful personality will usually -be able to override, the weaker influence of lesser leaders. This is true whether on a world scale a dictator sways the thought of millions, or a fourteen-year-old student man-ages to get the crowd to accept his ideas and schemes. ¯ " One might argue that this "principle of leadership" seems undemocratic. The objection is at once seen to be point1~ss, for by this "principle" we say no moie than that men have different degrees of intelligence, imagination and emotion, of temperamental-courage and prudence. Again~ the "principle" merely states the fact of natural leaflets: it. does not assert that these persons have any right to govern others authoritatively, unless they should be delegated to this by popular choice. Can one deny, . moreover, " that it is ordinarily the natural leaders who rise to politicalpower even in a democracy? It is not different in the case of social influence in factory or farm or classroom. If there are natural leaders-~-as psychology and litera-ture and, indeed, every' day experience affirm--it is of utmost importance in the battle ever going on between Christian. and pagan-influences in the various environments that we win leaders to serve wholeheartedly and with the deepest conviction on Christ's side. But there are many . ¯ leaders in every environment, and some will not easily be .3.16 LEADERSHIP IN CATHOLIC ACTION brought to fight for the Christian ideal, so that we must content ourselves in the beginning at least with winning over ttvo or three leaders of considerable influence. Of course, these leaders acting alone could never change the whole environment of'a school. However, with the aid of a powerful, closely-knit organization based on the prih-ciple of leadership they could go far toward the realization of this[ The Catholic Action cell with its ramifications provides, us with such an organization. Organization is necessary. Some peopl~ have an unreasonable contempt for organization. They could learn a lesson from the Corffmunists and Nazis, who have suc-ceeded in firing their youth with a burning enthusiasm for their false doctrines by means of an extremely well-organized onslaught on their intellectk and emotions. "Organization," wrote Pius XI, "is a necessity of the time." Lal~er in a public discourse he added: "Good, well-disciplined organization can alone achiev~ full succesS." The present papal Secretary of State, in a letter written, two years ago to the president of the Canadian Semaines L%ciales, after recalling the exposition of Catholi~ Action given by our present pontiff, Plus XII, added by way of further specification" "Catholic Action is a strongl~j organ-ized collaboration, differentiated according to the different categories of persons to be reached. " There are, as we know, many types of organization. What we want is an apostolic organization, one whose pri-mary aim is the conquest of so.uls, whose spirit is militant Catholicism, and whose dynamic structure gives full scope to the leaders to lead., Such again, as we shall show, is the organization proper to the Catholic Action cell With its" accompanying teams. The cell is a group of about eight persons exercising a very active apostolate, a group of young students or factory 317 YOURE~- WATSON workers or farmers or others determined to win over their environmentto a more thorough and living Christianity. Their characteristic technique is the Social Inquiry. This. consists of three fundarriental steps:-OBSERVE, JUDGE, ACT. According to these, they first investigate the state of their environment, usually in regard to some particular religious or moral question. In a school such topics as the following would b'e looked into: the spirit of fraternity among students, attitude of students toward study, honesty in school work and games, attitude toward authority, ,atti-tude in regard to the Mass, preaching, religion class, and so forth. Other inquiries would take up corresponding prob-lems of the students' home life. As each of these larger inquiries would constitute more or'less a whole year's work, their would all be subdivided into a number of subordinate inquiries. Having carefully observed the actual situation--a process which may include several weeks in a minor in-' quiry--the militants will next consider what the ideal situation would be. A most effective way of doing this is by a sort of group meditation on those Gospel passages which bear on the problem in hand. If no immediately pertinent passages can be. found, then the teaching of the catechism, supplemented by information from moral and ascetical theology, can be substituted for these. Naturally, the-guidance of a priest or religious is always called for here. The alI too common, but none the less sad, discrepancy between the actual and the ideal will awaken in the student pity and the desire to do something to help out, and also, if he be a real leader, a definite sense of responsibility for others who, perhaps with no less good will, are less blessed than he with religious conviction and moral strength. This,. the Judge stage of the inquiry, consists ultimately in a 318. , LEADERSHIP IN CATHOLIC ACTION firm practical judgment: "I ought to do somdthing about this." Exactly what is to be done must now be decided on --both a long range activity and also some definite things for the next weekl Lastly there comes the all important execution--the action toward which all cell activity is orientated. The main features of the cell and its technique were well described in an article by Father Albert S. Foley in the May issue of this REVIEW. Moreover, all those who would actually wish to start a cell can find all essential material in The Technique of the Catholic Action Cell Meeting. Thi~ excellent booklet was recently compiled by Father Stephen Anderl and Sister M. Ruth (see REVIEW FOR RELIGIOUS, July 15, 1943,. Bboklets, p. 251). In the present article, as we consider.anew the workings of the technique, we can tOUCh on many points which for lack'of .space could not be takefi up in Father Foley's article: but above all we wish to observe as we go along how the principle of leadership comes into play. Theyoung person who is most outstanding for his apostolic leadership will naturally become the president of the Catholic Action organization. As the most zealous of the officers, he is expected to keep the ardor of his two fel-low officers up as close as possible to his own high level. (while their companionship will save him from the weak-ness of isblation). All three--president, s~cretary, and treasurer--constitute a .governing committee made up of the most ardent of the youthful lay apostles in the cell. As "apostles of. the apostles" they must be given very special attention by the director (in oNcial Catholic Action this is always the chaplain appointed directly or indirectly by the bishop; but in many schools a rel!gious assistant exercises much of the immediate direction under the .general super-vision of the chaplain, who, moreover, must attend to his 319 YOUR~ ~'rATSON priestly function ~f guiding souls). If the chaplain or assistant cannot be present at the officers' meeting, the preside.fit of the Catholic Action organization should dis-~ cuss all important matters'with the one or the other ahead of time. Why the officers' meeting? Precisely in accordance with the principle of leadership. The officers are leaders relative to the ordinary cell.members; they are to e'xert their encour-aging influence on the rest. They will surely do this if they have come together ahead of time and planned the mat-ter to be brought up in the cell meeting. They will then be able ~o furnish fresh ideas, if these seem to lag, and new motives Wherethese are called for; they will at the same time h~ve organized a united front which tho~e who would be tempted to think certain points in a campaign a bit too difficult will find it hfird to resist. We have seen the-princ!ple of leadership active within the cell itself. In the actual apostolate of the cell members --whkh .we are now to consider--its application is even more important. To. begin with, the apostolic influence W-hich the cell exerts is of two kinds: general, by means of all the ordinary types of propaganda--talks, skits, posters, bulletins, and so forth; personal, by means of man-to-man contact. Both are important, but the latter is more distinc-tive of the cell-movement and absolu~el3~ indispensable to its success. I.t is carried on chiefly through small groups known as "teams." The "team," which is certainly an integral part of cell technique as it has been worked out in the now interna-tional movement of Jocism, has sometimes been too much neglected in the "cell movement" of this country. How- .ever, according to the best practice here as elsewhere the cell is made up of "leaders of teams." In Joci~t literature, to 320 LEADERSHIP IN CATHOLIC ACTION be sure, the cell rfieeting is often--and properly--called "the meetinKof team leaders." What is a team? It is a group of about four or five persons under the influence of, a leader. The names given to this leader indicate what is expected of him: in New England among the Franco-Americans he is known as a "'responsable"; and this key virtue of responsib!lity is also stressed in their slogan, "Your team is your family!" More commonly he is known as a "militant." As his name im-plies, the militant is a full-fledged apo.stle, lavish of his time. and energy for Christ, willing to do hard things for the tri-umph of His cause. The team member is one who, while not willing to "go all Out" for Christ, is, nevertheless, willing to cooperate in m. any ways with his militant leader in his apostolic work. A militant's team will be drawn from those with whom the militant fihds himself in most frequent contact. For the most part they.will be those whom he would naturally influence, including, perhaps, a couple of close friends; for, after all, the first ones whom the militant should wish to lead to a closer service of the Ideal are those most intimately associated with him: his brothers and sisters, his friends, his acquaintances. The militant should gather his team together~the more informally the better-~- at least every two weeks (whereas the officers' meeting and cell meeting would be a ¯ weekly event); he will, of course, keep in frequent touch with the individual members, giving special attention ~to anyone whom he thinks to be of leader caliber, c~pable himself of becoming a militant. It is not necessary, how-ever, for an evident leader to pass a definite term of appren- ' ticeship on a team. We begin to see how the good personal influence radi-ates. In any particular inquiry with its resultant campaign the initial spark may come from the chaplain Or religious 321" YOUREE ~rATSON assistant of the .Catholic Action group, but it is essential that the cell officers.catch fire. At the cell meeting the~e set aflame the Other members of the cell. ¯ Each of these mili-tants has, in turn, the primary task of communicating his convictions to his team; thenhe must raise them ~o that pitch of enthusiasm wherein they themselves-will b~ suffi-ciently apostolic-minded to try to get yet others to see the thing as they do.If ~ach team member on the average wins over one other person, see how far the ~'drive" will have gone already! Let us say there are seven young people in the cell, each with a team of about four members. Then twenty-eight.persons will be actively engaged in promoting any campaign decided upon by the cell. Th~se twenty-~ eight~will get at least twenty-eight more. Then some of these last "sympathizers" can be counted on to exert fur-ther influence, to win over,,say, fourteen more; so that at the beginning of every concerted effort toward the realiza,- tion of the Christian social order the leaders could count on about seventy regulars! If the .general propaganda is well conducted dozens more are.sure to "come around"; while as the thing becomes more and more widespread, many oth-ers will "climb on the bandwagon." The team is the ordinary instrument by which the leaders keep in touch with the mass and leaven it. For the benefit 6f those who may doubt the necessity of this some-what complicated system of personal contacts, we might call to mind again the "good" example of the Communists and Fascists along these lines. But to choose a less exotic illustration,' let us .consider one of our own American political campaigns. If a person has anyknowledge of the procedure~ followed--which is in the last analysis purely and simply an effort to persuade people to do something, for example, to vote for such and such a candidate he will realize that for this, cell-team organization is both 322 LEADERSHIP IN CATHOLIC ACTION natural and essential. ~There will be general propaganda in such a campaign: poste.rs, handbills, newspaper articles, and so forth. But no candidate would dream of doing with-out a little cell of supporters in every important voting center--a cell of campaigners who Willwork chiefly by personal contact, who will try to enlist to the cause more and more active supporters or at least sympathizers who, when occasion offers, will put in a good word for their side. This. organization may be ordained for a very different ultimate purpose from the organization found in Catholic Action, but their immediate end is the same--to influence public opinion. Catholic Action organization too must take into account the general rules of persuasion, and the natural ways of'ieading the public mind. This is what the new technique actually does. It is apparent that it demands a lot, not only from youth, but likewise from us, the chaplains or. assistants. Nevertheless, the resialts will be so exceedingly worthwhile (and the consequences of Our failure to invigorate the reli-gion of our student masses so terrible) that there is not one among us who will stop to count the cost. The results have been e.xceedingly worthwhile wher-ever it has been seriously tried by competent directors. For - all this is not just "theory"'; movements using this tech-nique are flourishing~in some eight different countries and are well established in about fifteen more. Even in our own United St~ites, where the movement hardly dates back more than four years, it is being carried out in very many places. And as elsewhere so also among us such organizations, whether operating independently or as a sort of "apostolic committee" within some larger, long approved organiza-tioi~, are in a particularly effective and intimate way pre-paring leaders for Catholic Action--o~cial Cathoiic Ac-tion, if the bishop of the diocese should see fit to give his 323 YOUREE WATSON mandate for~this, as indeed several, bishops have already done in particular instances.2 Young men and women, boys and girls are getting their companions to live fuller Christian lives. Sometimes we read that they have cured an unhappy lad of the habit of telling dirty stories; again we hear of them stopping an epidemic of cursing. Now we find them substituting admiration for Christ for admiration of Superman; now they will be .getting their fellows to go back to the Sacra-ments, which they have been neglecting. In one city a year after their first beginnings nearly every cell had either won a convert or brought Several fallen-away Catholics back to the Church--and often enohgh such successes as these are won 'under circumstances which call for truly heroic courage and charity on the part of the"young, layo leaders. To sum up, these militants are fighting for whatever will promote thereign Of Christ in the student world--anything f~om changing public opinion on the relatively mild moral blight of cheating in class to remedying the truly grave evils of. over-drinking and improper dating. Their Work is by no means all negative; rather it is fun-damentally positive. In their observation of. the actual mbral and religious situation of the environment, they seek for every force tending to uplift and do all in their power to encourage it. Sucha spirit leads themmallowance made for human weakness--to cooperate with all our older Cath-olic organizations, to work through them and with them, and, when occasion offers, to serve them. 2It is necessary to distinguish between Catholic Action less properly so-called, by which is 'meant any apostolic lay activity, and Catholic Action in the strict sense of the term, which designates a particular, definite organization with an episcopal man-date for its apos.tolate. For a complete explanation of'the nature and char;icteristics of Catholic Action the reader is referred to Father Win. Ferree's booklet: "'An Introduction to Catbollc Action," N.C.W.C. (Washirigton, D.C.) and to Arch-bishop Charbonneau's Pastoral Letter, The Apostolate Press, 1 I0 E. La Salle Ave., Southbend, Indiana. 324 LEADERSHIP IN CATHOLIC ACTION This movement is by now firmly established in some of our schools.However, through our graduates, specialized Catholic Action should spread among the workers and other groups. This, as. Bishop McGavick says in his inspiring foreword to the booklet on cell technique referred to above, is the gr~at hope of th~ Church~ The achievements thus far would, indeed, seem to jus-tify this h0pe.They may well be illustrated by the story of a former militant in a mid-western university. This young man was suddenly snatched out 9f school and sent to a naval training base. The job assigned to him was that of clerk in ~n office under a Master of Arms who ~uns a certain company. This MA was a fallen-away Catholic, and foul-mouthed. However, the militant, who happe.ns to look amazingly mild and unaggressive (a leader does not have to be noisy and self-assertive!), started to use what he had learned in the cell back at the university. He "brought. this MA round," got him to stop obscenities, and took him to the chaplain to have his marriage fixed up. Now the MA is making every "gob" whom he hears using bad language scrub out a barracks, sends .others /~o Mass or to church; or something of the sort. He is also reading a good deal of Catholic literature supplied by the young apostle, who likewise gave him his rosary, medals, and whatnot when the MA asked for them. The sailors call this militant the "preacher," but he just laughs at them, jokes good-humoredly with them, gets them to attend Mass, even got a crowd of them to go to Mass and Communion every day~ for a week before Mother's Day. He is now working on the problem of "leaves." Many of tl-;e young boys go out tothe tough districts of nearby cities and come back with souls badly stained. He is trying to get a team of older fellows quietly to plan leaves and week-ends and herd ~mall groups of youngsters around to 325 YOUREE WATSON decent e.ntertainment. T~is means plotti~g~ getting tickets, spending much time that he might employ for himself in legitimate recreation. Yet his apostolic ,~pirit and his sense of responsibility drive him on to new battles for Christ. _ ~ There ha~ existed for centuries an all too popular mis-conception that only priests and religious are supposed to" be saints, that theirs alone is the business of sa3ring souls. This false notion has been the cause of truly calamitous losses in the realm of grace. Theologians have often dem-onstrated the falsity of this ancient, Satan-born lie; our young militants are even more effectively disproving it by the Christ-like beauty of their deeds. So enthusiastic are these Catholic Actionists, so zealous in their apostolate, so ardent in their desire to Serve (the movement has been called "charity on the march"), so strong in their conviction of the social lessons of the doc-trine of the Mystical Body, that the story of their efforts and victories--may it some day be written in fullmreminds us not a little of the things we read about the first Christians in the Acts of the Apostles. If we were to try to sum up their spirit in a word or tWO, we should say it is a spirit, of Christian conquest; for our new techniqu~ has truly revealed to us many a secret in the art of training leaders for the arrfiy of Christ. It was doubtless with such glbrious possibilities in mind that Cardinal Lepicier, Prefect of the Sacred Congregation ofReligious, some years back called "the knowledge of Catholic Action henceforth indispensable to all who are engaged in the education of Christian youth." 326 . Devotion t:he I-Ioly Name 0t: ,Jesus Gerald Ellard, S.J. #/~ .SPECIFIC devotion to the Holy Name of Jesus is a legacy to us ~--~ from the Middle Ages. A zealous son of St. Francis has recently. summarized the history of the devotion in a doctoral disserta-tion, presented at St. Anthony's Pontifical "Athenaeum" in Rome, and no.w published in this countr~y.1 Its style is lively, not to say, sprightly; its factual data, well-substantiated; its inner story, very intei:esting. If the roots of the devotion are traced to some classic patristic'phs-sages, which were quoted by medieval v)riters with all manner of ascription, still it is in the written records of the twelfth century that the devotion is found to have taken on'its characteristic notes and forms. St. Anselm of Canterbury (d. 1109), St. Bernard (d~ 1153), and his great Cistercian contemporary, St. A~Ired of Rievaulx, Eng-land, (d. 1167), were among the foremost prom0ters'of the devo-tion at that time, 'as; in the subsequent century, was the author of the desu dulcis mernoria. Under Pope Innocent III (1198-1216) .a Mass in honor of the Holy Name was first approved. St. Francis of Assisi _(d. 1226) bequeathed to his order a special reverence for;the written Name of Jesus. Under the presidency of St. Bonaventure, the Coun-cil of Lyons (1274) decreed that all should bow. the head on hearing o? pronouncing the Name of Jesus. In the fourteenth, and early fifteenth c~nturies, most particularly in northern Italy, this devotion was giving its prestige to multiple associations, confraternities, and even institutes of religious. Thus in 1338, tb~ C~mpagnia del GesC~, a group of flagellants.at the Santa Croce Church in Florence, claiming a long corporate existence, was .given by ~xtension the privileges of the Friars Minor (pp. 122-3). More .famous" were the Jesuati, and their female counterpart, the Jesuatesses, respectively a nUrsing brotherhood and sisterhood founded in 1354 at Siena by Blessed John Columbini and his cousin, .Blessed Catherine Columbini. The men's organization had existence as a religious institute for three full centuries, the women's for more than five hundred years. ~History of the Det~elopment of Deootion to the Holy Name. By Peter R. Biasi-otto, O.F.M. Pp. xii q- 188. St. Bonaventure, New York, 1943. $1.50. Page numbers cited in the present article refer to this book. 3217 GERALD ELLARD Of course'the greatest popularizer of devotion to the Hbly Name was the Sienese Franciscan, St. Bernardine (d. 1444), by means of his celebrated painted monogram. St. Bernardine founded in Siena in1425 what he called the "'sotietas benedicti nominis Yhesus," (p, 123). .o An interesting linking of Franciscan, Domini~can and Jesuit for-tunes is seen in the circumstance that the oldest Holy Name Society in Rome was St. Bernardine's foundation in 1427 in a small church that then occupied part of the site of the prese.nt Church of the ¯ Gesi~ (pp. 95, 6). The author advances the suggestion that St. Ignatius of Loyola derived his devotion to the Holy Name in part from the then current legendary account of such a devotion on the part of his-patron, St. Ignatius of Antioch. According to the legend, the heart of St. Ignatius of Antioch was cut open after his martyrdom, and there in letters of~gold wasfound the'Name of Jesus. The suggestion does not lack probability, since it is well known that the founder of the ¯ Society of Jesus was at baptism given the Christian name of Inigo, and that he deliberately took the name of Ignatius after his conver- 'sion. The legend concerning St. Ignatius of Antioch is found in the Legenda Aurea, read by the wounded knight of Pampeluna during the period of convalescence that was climaxed by his conversion. St. Be~nardine had much to suffer, chihfly at the hands 0f reli-gi09. s of other institutes, before the devotion he was preaching had overcome all opposition. The dissertation recounts the story, but there-is no need of entering upon it heie. ;i'hestory of the growth of'the devotion is broken off at the .z.enith-pdint, th~ account of the great Battle of Belgrade, 3uly 21-22, 1456, Mien, inspired and led by St. John Capistran, under the sole rallying cry of Iesu, the attacking Christians were victorious over vastly.superior forces of Islam. Among the interesting links with the present age, mentioned at the end of the dissertation, are that the Litany of the Holy Name, suppressed together with nearly all litanies in 1602, was restored to the Universal ~hurch by Pope" Leo XlII in 1886, and that a peti-tion was handed in at the Vatican Couficil for the addition of a Preface of the Holy Name to the Missal. Dodsn't Cardioal New-man tell'us, too, of his own boyhood institution of a prayer-union to be known as the Society of Jesus? 328 , A Summer School. in t:he Spirit:ual/it:e1 Patrick M. Regan, S.J. ACOURSE in the spiritual life is something comparatively new in summer school curricula. Let it be noted at the o.utset that it is not a course in philosophy, a summary treatment of questions in special ethics. Nor is it a course in dogmatic theology ada, pted to the needs and talents of religious. Nor is it, as some insist on calling it, "Religion," a course closely.related to dogma. Neither is it so par-tict~ larized or restricted as a series of lectures on mental.prayer, for example. Rather the spiritual life course pertains to ascetical the-ology, since it has for its purpose the explanation of some aspects at least of the life of perfection religious follow accc~rding to their institute. The particular course in the spiritual life which is. the subject of this article was giyen at Webster College in Webster Groves, Mis-souri, during the past summer. There were some two hundred and fifty Sisters in attendance at the"course, mo~t of them Sisters of Loretto; besides these there were also Sisters of Mercy, Ursulines, Daugh.ters of the Cross, Sisters of Notre Dame de Namur and Bene-dictines. Textbook The choice of a textbook is as difficult as it is important. One instinctively thinks of The Spiritual Life by Tanquerey; as a matter of fact this text has frequentl3i been used in similar courses. It labors under the difficulty of being too encyclopedic for a six weeks' course. Yet there are not many other works of ascetical theology written in English. One must avoid the mere devotional, since the object of- the course is to teach underlying principles of the life of perfection. Ultimately we selected Dora Aelred Graham's book, The Looe God. The particular advantage of this work is that it treats the essential element of the spiritual life, the love of God, under various 1During the summer the Sisters of Loretto provided courses in the spiritual life i~ a number of'their larger houses, thus making it possible for practically all their Sisters to attend such a course. Father Regan was one of the many priests conducting the courses. We asked him to give us his impression of his course. The response is contained in the present article.--ED. 329 > PATRICK M.'REG~N" aspects; conversely it gives a conspectus of the spiritual life under its most fundamental aspect. In the words of the author: ". :. we have chosen to discuss the love of God in the light of Thomisfic principles rather than make miscellaneous selections from authorities who, though possessing greater emotional appeal, .are not so fundamentally satisfactory" (p. xii). Furthermore there is the added advan~tage that the spiritual life i~ thus unified, all its parts tied together'by the pre.- dominant idea of the love of God. It was a revelation and inspiration to those who followed the course to consider the way of God as it is treated in thefirst section of the text, "The Nature of the Love of God." The reason for thi~ new enlightenment is significantly brought out in thd very chapter he.adings: "The One Who is Loved; . The One who Loves;" "The Love Itself." Most of the matter treated in these chapters is ordinarily .taken for granted or merely all'uded to in the-fraining of religious; but a study of these c~apters will convince one that the spiritual life suffers greatly from passing over such fundamentals. In thesecohd section of the book, "The Conditions of this Love;" the necessity of growing in knowledge of God takes on new signifi-cance when considered as a condition for growing in the love of Him. Likewise, "Drawing near to God" and "Unworldliness" (two remaining chapters), as conditions of growth in tl~is love of God, appear under a new and attractive explanation. The third section. of Dom Grabam's .book, "The Expression of this. Love," treats: "Prayer," "Self-abnega.tion," and "Action." Our six weeks' c6urse "concluded with the study of prayer as the expr.ession of 19ve. This was an excellent stopping place, as it completed the re-organization, as it were, of the copious life of prayer of the religious under that arresting aspect often heglected: the expression of the love of God. , That each member of the class might have an available record of the ~ourse, a summary of the class lectures was made and issued in the form of mimeographed notes. Not quite so satisfactory as the book itself, these had the advantage of being, considerably less expensive. Each Sister had her own individual set of the notes, which she was free to annotate during the lectures; furthermore they were hers at the end of the course,.a handy reference for future study and meditation. The Lecture As there was a double lecture period, there was danger that the 330 SUMMER SCHOOL IN THE SPIRITUAL LIFE course would become dull and tiresome, especially on the hot July days in St. Louis. Moreover, a spiritual life course can easily deteri-orate into a monotonous repetition'of pious platitudes which have been offered the auditors from the early days of their religious life in retreats, exhortations, instructions, rules find books of devotion. The course should be aimed at the enlightenment of the intellect, and very interesting indeed will be reactions of the listeners as theji realize more deeply the what, the how, and the why of the practices of reli-gion._ The lecturer must be prepared tO exhaust all the skill of peda-gogy be may possess to make the course interesting and enlightening. The blackboard with its diagrams.must really slaveto make sublime and abstract thoughts a bit less difficult for the mind to grasp. Count-less examples, as original .as possible so that they' may make a deep impress on the memory, must illustrate the matter at every step. Any-one. who reads a page or two of Dom Graham's book will p~rceive at once he has not steered clear of deep philosophy and theology. But that is precisely what the Sisters want and need, though it must be adapted to their capacity. Lest the matter overawe, insist with the auth6r: "The philosophy of the Church is not an esoteric doctrine; it'is nothing more formidable than common sense and requir.es for its understanding only patience and mental simplicity. Indeed, experi-ence shows that scholarship and imaginative brilliance can often be obstacles rather than aids to anything deeper than a verbal appreciation of the pbilosophia perennis. Here, as in another context,, the things hidden from the wise and prudent are revealed to babes." (p. 5) Variety was also introduced into the class by the use of the "question box," the numerous contributions to which were read and answered at the end of the first period each day. This was found to be the most feasible way of maintaining contact with the audience. It afforded the opportunity of wording questions-carefully and cir-cumvented the fear of speaking out before a large group. Still, many chose oral questions also. Another bit of variety was achieved by electing one of the Sisters as "Mistress of Novices" and referrihg practicaI cases to her. This opened the way to off-the-record discussion which was also helpful. Semi-Retreat But a spiritual life course, to attain its ideal, cannot be merely a series of classroom lectures. AsDom Graham notes on the title page of his book, citing St. John of the Cross: "At eventide they will 331 PATRIGK M. REGAN examine thee in love--." L6ve, as well,as knowledge, should grow in such a course. The soul should reap its harvest,, the spiritual life should be improved, the lessons of the classroom should be reduced to p~actice. And the director of the course should help individual souls in their personal efforts to reduce the principles to practice. Each day, therefore, an hour was set aside for confessions and another hour for individual private conferences. The eager response to these oppor-tunities was clear'enough proof of their great utility. The final exercise of each day was the giving of Points for .the meditation of "the following morning; this afforded the director another oppor-tunity tO bring theoretical teaching down to the plane of practice. The Sisters appreciated this semi-retreat atmosphere. It was somewhat the realization of a dream that has come to many of us in time of retreat: if only we could have a get-together to discuss some of the excellent spiritual matter offered in the various retreat confer-. ences, surely great profit would accrue to our souls. The Sisters realized this to the full. The dinner and supper tables buzzed with di~cussionof the spiritual life, while the conversations at recreation neversuffered from that mid-summer ennui that so often afflicts them. Ai one put it: "We really battled it out and "for once knew what we were talking about"; and another: "Whycan't we have such spirit-ual conversationsMl the year round?" Fruits Only God; of course, can judge the fruits of such a course. But all the indications are that this forward-looking policy of the Sisters of Loretto will pay spiritual dividends fdr years to come. Such enthusiastic participation in the course, such earnest application, such deep interest in spiritual theory and practice must fructify. Not only will each individual gain but the order also will gain by having its whole spiritual tone deepened and made more substantial. While it is true that new knowledge does not necessarily lead to new love and better service, still among religious of high ideals and purposes it can hardly fail to accomplish that result. Thus the certitude we have that we grew in knowledge of God in our summer school of the spiritual life is a trustworthy guarantee that we also grew in love. 332 ommun ca ons [EDITORS' NOTE: The following letters are the first responses to the Editorial in the July number (p. 217). Other communications on Vocation will be welcomed and will be printed ano.nymously unless the writers explicitly request that their names be given. Address communications to: The Editors of Review for Religious, St. Mary's College, St. Marys, Kansas. The Editors assume no responsibility for the opinions expressed in the com-munications. Judge thegn on their own merits.] Reverend Fathers: I have found on more than one occasion that ~i hopeful candidate for the religious life will seek advice from several persons at the same time. Such a one is inclined to choose the advice more to her liking, though it may not be more to her advantage. I have in mind a girl who had been in the convent. After a few interviews itwas perfectly clear that she had no vocation. But another priest, quite truly not at all familiar with the religious life, advised her to try again. She tried and lasted less than six months. Today she is quite.a nervous wreck and resentful of those who did not "keep her" in religion., Another girl, having made' tw6 attempts at the religious life seeks counsel from a nun and from me. The nun insists that she should try again--though this nun was not of either community which she had tried--and is in opposition to me who advi~e that she sh6uld not try a third time. A former mistress oi~ novices to this girl has assured me that she.had no vocation--a desire but not the gift of vocation--and it is next to impossible to persuade xhis girl that she should seek to settle herself in some position in the world. So Iwould make a point that there should be no more than one who is to guide and direct a vocation. The conflict of advice is almost certain to result in disaster for the advised. Another point on which I should like to see you take a stand is that seco~d. 'and "third attempts, generally are bound to be futile attempts. I do not mean to say that occasionally a girl or a young man may not have made a wrong choice in the first place. But this should be carefully tried and tested before he or she will be ehc0uraged to make a second attempt in a second community. Nor do I mean to say that, where sickness has required that one leave a community, one .might not be readmitted to the community of the first choice; I do not mean to say that when family needs may have forced a departure from 333 COMMUNICATIONS reiigiou~ life such a one cannot be.taken back into the community that had been "home" the first time. But from my experience, and it has been over some twelve or thirteen years, and with ,a couple of scores of those about whom I speak, I don't hestitate to say that if once tried it should not be tried again,, especially if the community .of the first choice would not read-mit the candidate. A community that. makes a specialty of receiying subjects who have belonged to other communitiesis apt to become a home of malcontents. If commfinities--and all of them are in need of subj.ects--could be brought to realize that quality not quantity makes for the best community life and religious spirit, as well as for the accomplishment of. great things for God's .lasting glory, there would be fewer defections from the ranks of religious life and there would be a fuller accomplishment of the ends for which each com-munity was established. Reverend Fathers: , May I suggest, in the matter of irocations, that the observance of the following three-point program thrqughoht the land would lead to a pronounced increase in vocations. To plunge at once in roedias res: pastors can foster vocations to " the priesthood and the religious life'by carrying out the follow, ing program in their respective parishes: 1. Once' a year let them preach one sermon on the priesthood and vocation thereto, and once a year one sermon on the religious life (religious priests, Brothers, and Sisters) and vocation thereto. 2. Once a yearlet them call in "a strange priest," as the expres-sion has it, to give one address to the school children on vocation, on a school day and to give one sermon, at all the Sunday Masses, to all the people on the same .subject. 3. In connection with the above-mentioned sermorls and addresses, as a most effective follow-up, let the pastor see to it that appropriate reading matter on the subject of vocation is placed into the hands of every boy and girl in the parish who is able to read, through whom it will also reach the whole family at home. By following ~his three point program, universal interest will be aroused in the matter of. vocations to the priesthood and the religious life. ', Interest having thus been created in vocations, doubts will also 334. " COMMUNICATIONS arise in the minds of many~ questions will b~ asked. The soil will be tilled and ready for the sowing .of seed that may sooner or later germinate in vocations to the priesthood and the religious life. Reverend Fathers: We religious have to be ready to reply, to youth's questions about vocation with answers, that are honest, straightforward, and hu,mbly sincere. But are we truly prepared? First of all, let each ask him or he'self: "Am I myself thoroughly convinced of the greatness, the beauty, the enduring charm and richness of my own vocation?" A disgruntled, popularity-seeking religious doesn't know Christ with ¯ that dey6ted familiarity which makes him yearn to increase the circle of our Lord's close friends. Comradeship always t~lls on. character. When the major objective of life is SELF, there is no room for Jesus and His interests. The true religious is like a pane of plate glass, so crystal-free of selfishness that the Christ in him or her is easily discerned in the Words, motives, .actions, and .smile of everyday life. That warm smile ~--tiny and simple as it may seem--is a priceless boon to the boy or girl who comes seeking a private interview. Frequently young people come with, "I know you are very busy, but do you think you can spare the time to answer a question or two for me? I know you can do it in a minute." Just such a request is our golden oppo.rtunity. That query is" the verbal expression of an interior prompting of the Holy Spirit. Of this we may be certain, for the Prince of Darkness never urges the solu-tion of. doubts by. God's chosen servants. Suppose you were vouch-safed a glimpse into the future and there you saw this young woman or young man.as a Mother. General or some outstanding member of the hier.archy, a zealous missionary, an inspiring Brother or nun. ¯ You would be glad to know that you had been the trusted confidante of a one-time adolescent and perhaps awkward youth, would you not? Cheerfulness, whole-souled sympathetic unddrstanding, interest in all ~hat concerns the youthful caller--these are the keys to the heart which will some day carry on after God has called us to rest in the garden which might well bear the slogan of a Trappist monastery: "Pax Intrantibus." Calmly we may face that long sleep if we have done our pa~t in aiding young folk to find themselves. 335 ¯ Book Reviews THE MASS PRESENTED TO NON-CATHOLIC;S. By the Reverend John P. McGulre. Pp. 80. The Bruce Publishing C;ompony, Milwapkee, 194~3." $ 1.00. O~ all the elements of Catholic worship, the Mass is, perhaps, both the most widely known and unknown to non-Catholics. They know of the Mass througl~ newspaper notations in Sunday Church sections, or from placards at Church doors, or by casual inquiry of Catholics, But it is generally unknown to them in its detail and its world-wide, time-wide, significance. Hence it was a we11-directed zeal that urged Father McGuire, by this brief booklet, "to introduce the average non-Catholic reader to the study of the official act of wbrship of the Catholic Church--the Mass." The n6tion and. 'necessity of sacrifice is treated succinctly. A ¯ detailed explanation of the Mass-liturgy includes the full text of the Ma~s pr.ayers. Twelve pictures of key actions help the exp.lanation. The Mass Pres'ented to Non-Catholics is not controversial but simply explanatory. Hence it is equal also to the p~rpose of introducing Catholics to a better understanding of the focal fact of their faiths-the Mass.--R. E. SOUTHARD, A HANDY GUIDE FOR WRITERS. By fhe Reverend Newfon Thompson, S.T.D. Pp. 248. B. Herder Book Co., St. Louis, 1943. $2.00. ¯ This small book aims to provide in convenient form an answer to most of an author's perplexities. It distinguishes the most fre~ ~quently confused synonyms, gives adequate rules for correct punc-tuation, capitalization, and hyphenation, offers detailed instructions for the compilation of an alphabetica.l index and for proofreading, Under the entry "Manuscript" the author makes a number of common-sense suggestions about the preparation "of a manusdript. Under "Spelling".he lists more than twelve pages of words that authors often misspell in their manuscripts. Under "Translation" he offers twelve pages of suggestions to translators, "largely the fruit o~ my limited experience." Although A Handg Guide for. Writers contains little that.is new, it should prove to be a ready and reliable reference work for busy authors and editors.--H. MCAULIFFE, 336 BOOK REVIEWS. AN OUTLINE HISTORY OF THE CHURCH BY CENTURIES. By the Reverend Joseph McSorley. Pp. xxlx + J084. B. Herder Book Co., St. Louls, 1943. $7.50. To say that most Catholics, even educated ones, know practically nothing of the history of their Church is to state a regrettable fact. If this situation persists in the future it xvill not be the fault of Father McSorley. This zealous, scholarly Paulist Father has given us a remarkable volume which stands head and shoulders above any simi-lar work obtainable today. To tell the many-faceted story of the Church's first two thousand years in one thousand pages would seem an impossible feat. Yet in that limited space Father McSorley has produced an incredibly full story. In a clear, direct and interesting style the author relates, century by century, the Church's trials and triumphs setting them against their particular political backgrounds. Espedally stressed are the Papacy; Catholic Life in doctrihe, disci-pline, and practice (Official Teaching, Councils, .Art, Education, Writers, Saints); Opposition (Persecution, Heresy, Schism, Other Religions) ; and'the Missions. Over a hundred pages are devoted to the Church in the United States'. primarily a textbook, the book contains many valuable peda-gogical features. These include a preview and summary of each chapter, time charts, maps, bibliographies, and a full, carefully pre-pared index. But the Outline is more than a mere textbook. It contains genuine appeal for the general'~eading public. No teacher.of any field of history can afford to ignore it. No Catholic library can omit it from its shelves. No Catholic who wishes to be well-informed should miss Father McSorley's superb contribution. It is an ideal gift for priests, religious, or laity.--P. T. DERRIG, S.J. THE ONE GOD. By the Reverend Reglnald Garrigou-LaGrange, O.P. Translated by Dom. Bede Rose, O.S.B., S.T.D. Pp. viii -I- 7~16. B. Herder Book Co., St. Louis, 1943. $6.00. This volume is a translation of Father Garrigou-LaGrange's Latin commentary on the first twenty-six questions of the Summa Theologica. Students who have perused previous works of the An~lelico professor will be familiar with his general technique and outlook. In this work, the' author has broken down the structure of St. Thomas' article-form into the common "state of the question," 337 BOOK REVIEWS "objection," "doubts," "argument" sequence. Positive material Of thecommentary i~ drawn from Thomistic commentators, both old and new. Scotists, Suarezians, together wi~h the usual modern adversaries, flee to the same slit-trench before the block-busting of the reverend author. This line-up, too, will be familiar to old readers. A preface of thirty-0dd pages on the general character of the Summa~ the basis of St. Thomas' teaching, and theological method iS excellent. The translator has from time tO time appended foot-notes which should do much to aid the none-too-skilled reader. Despite "the hopes which prompted the translation of this opus, it is our opinion that only the clergy or the almost-professional lay-man will find the going tolerable. Ordinary readers will not attempt it. The style, though fairly clear, is often burdened by a compli-cated method of presentation. For the professional student of sacred science and the stout-hearted clergyman this-book will make valuable reading. Patience will be required, besides the will to overlook the bite in many of the author's remark's, born of over-preoccupation With disputes among the schools.--T. C. DONOHUE, S.J. HANDBOOK OF MEDICAL ETHICS. By the Reverend S. A. La Rochelle, O.M.I., and the Reverend C. T. Fink, M. D., C. M. Translated from the Fourth French edition by M. E. Poupore, with the collaboration of the Reverend A. Carter and Doctor R. M. H. Power. Pp. 363. The New-man Book Shop, Westminster, Maryland, 1943. $1.75. The handbook is intended for nurses, physicians, and priests. In format it resembles a small pocket dictionary. It covers the general ethical principles pertaining to conscience and human conduct, a very large number of ethico-medical problems, a number of practical prin-cip. les relative to the Sacraments, and some principles of charity and justice that have special reference to the medical profession. In two appendices it gives the Moral Code for Catholic Hospitals and a num-ber of prayers used by ~he Church on the occasion of ministering to the sick and the dying. A bibliography (mostly French) is included. The book is certainly valuable by reason of the number of sub-jects of which it treats. Yet in many places it seems to lack one qual-ity that seems to me essential to a good ethics book--clarity. Perhaps the real fault lies in the translation.--G. KELLY, S.J. 338 Questions and Answers m32~ What is the exact meaning of the word "constifufions" in the Code? (E.g. canon SOS: "the higher superiors shall be temporary, unless the con-sfifutions determine otherwise." And canon SI6, § 4: "if the consflfu- ¯ lions are silent on ÷he manner of electing the bursars, they shall be elected by the higher superior with the con'sent of his council.") Does the term include the enactments of a general chapter? For all practical purposes the term "constitutions" signifies the collection of laws which govern a religious institute and have been approved by the Holy See, in the case of a pontific~il institute, or b~ the local Ordinar]r, in the case of a diocesan institute. Hence theterm does not include the enactments of a genera! chapter. 33 May a religious superloress bless her subjects? ' A religious superioress may bless her subjects just as a parent~ may bless a child, that is, call down God's blessing upon them. "~his is a private blessing since it is not given in the name of the Church by an authorized minister of the Church. In some of the older orders the rule. prescribes that subjects ask the blessing of their superiors before leaving the house and upon returning. A superioress should not demand that her subjects ask for her blessing, unless the rule or the constitutions require them to do so on certain occasions. 34 We have been told that the Second Council of Baltimore permlfs pub-lic benediction with the Blessed Sacrament in all churches as well as in chapels of religious on Sundays and holidays of obliga÷[on, on feasts of the first and second class, twice a week during Lent, every day during a mis-sion, and during the oc%ve of Corpus Christi twice a day, at Mass and Vespers. May pastors and religious avail themselves of this legislation? While it is true that the Second Council of Baltimore in decree N. 375 legislated for the solemn exposition and benediction of the Blessed Sacrament as stated above, it is difficult to understand how pastors and religious may follow this legislation today. Canon. 1274 339 QUESTIONS AND ANSWERS of the Code of Canon Law regulates exposition and benediction of the Blessed Sacrament as follows: "In churches and oratories in which the Blessed Eucharist is reserved with permission, private exposition with the ciborium may be had for any just cause without the permission of the Ordinary; public exposition with the monstrance may be had in all churches on' the feast of Corpus Christi and during the octave, both during Holy Mass and Vespers. At other times a just and grave, particularly pub-lic, cause and the permission of the Ordinary are required even in churches belonging to exempt religious." Canon 6, 1 ? of the Code tells us that all laws, whether general or particular, which are opposed to the prescriptions of the Code are abrogated, unless express mention is made providing otherwise in favor of particular laws. Number 375 of the decrees of the Second Plenary Council is a particular law, and differs from canon 1274, which contains no special mention of particular laws. Hence it seems that the Baltimore law is abrogated by canon 1274. This is also the opinion of Father 3ohn D. M. Barrett, S.S., who has made a thor-ough comparative study of the Councils of Baltimore and the Code of Canon Law.1 If a religious is granted a dlspensatlon~and changes his mind about leavin9 and his congregation is willing to keep him, what steps must be fak~n~in order ~hat he may rema,n in religion? Provided ¯that the rel!gious has not actually accepted the dispen. sation, no steps need be taken in order th~at he may.remain in religion, sin'ce the dispensation is effective only when accepted by the person who requested it. The Sacred Congregation of Religious, in a reply. dated August 1, 1922, stated that a religious who has obtained an indult-of secularization or a dispensation from simple vows can refuse to accept the indult or the dispensation when he receives notice of it from the local superior, provided superiors have not grave reasons to the contrary, in which case they should refer the matter to the Sacred Congregation. On the other hand, the moment the religious who has requested a dispensation from his vows receives the same and freely accepts it XBarrett: A Comparative Studg of the Councils of Baltimore and the Code of Canon Law, Washington, D. C., 1932, p. 153. 340 QUESTIONS AND ANSWERS h~ ceases to be a member of the institute, and a dispensation must be obtained from the Holy See to receive him again. N36--- Regarding the testimonial letters required by canon 544, § 2; which is the diocese of origin for a convert: the place where he was born, or the place where he was baptized? Must the testimonial letters be obtained from other dioceses in which he lived for more than a year previous to his conversion? Canon 90 states explicitly that the place of origin, euen/:or a con-uert, is the place in which the father had his domicile or quasi-domicile at the time the child was born. Since canon 544 makes no; exception for a convert, testimonial letters must be obtained likewise from other dioceses in which he lived for more than a year previous to his conversion. No commentator dn this canon, as far as we know, makes an exception in favor of a convert. Our Constitutions read: "Besides fasting and abstaining on the days prescribed by the Church, the Sisters abstain from flesh meat on Wednes-days and Saturdays." Does this impose a double obligation of observing Hne precept of fast and abstinence: namely,,becau~e it is a law of the ~ Church and also because,it" is a part of +he Constitutions? ~ Is it permissible for a superior to grant a dispensation from the rule of abstaining on Wednesdays and Saturdays over a ralher long peri?d of time, say, three months of every year? The purpose of the Constitutions is to impose abstinence on Wednesdays and Saturdays. The days of. fast and abstinence ¯ according to the Law of the Church are mentioned only in passing. ' Hence on Fri.days of the year, the religious in question have only one obligation to abstain, namely, tha't imposed by the gei~eral law of the ~ Church; and on all fast days they have but one obligatibn to fast. However, if a day of abstinence 'prescribed by theChurch happens to fall on Wednesday or Saturday (for instance, the Ember Days), the religious are then under a two-fold obligat~off to observe it. ~The powers of a superior to dispense from the rule :should be defined by the Constitutions. Superiors who are granted the power of dispensing from the Wednesday and Saturday abstinence could remove the obligation imposed by the rule, but if these h@pened to 341 QUESTIONS ~ ANSWERS be also days of abstinence according to the law of the Church, the dispensation from the rule would be of no avail unless the subject were also excused or.di.spensed from this latter obligation. The Code gives superiors of clerical exempt orders the power of dispensing from "the laws of fast and abstinence. Other clerical superiors may ,have special po~ers by delegation. Lay superiors are never given this power. m38u Does a.ssistlncj at Holy Mass from a side. room or back sacristy of a church or from a hallway outside a chapel satisfy the obligation of hearing Mass on Sundays and Holy Day~ of obligation? ~ The ordinary.rule for determining presence at a Mass of. obliga-tion is this: one must be in a place in which he can be reasonably con-sidered as a part 6f the congregation, if. there is a congregation, or at least as United with the priest, if there is no ~ongregation.In practical ¯ terms we say that anyone who is within the .body of a church in which Mass is being celebrated can satisfy his obligation; regarding other places, the obligation can still be fulfilled if the distance sepa-rating the person from the. priest or, congregati6n is not great and if the progress of the Mass can be followed by s6me sensible means. There. appears t6 be no difficulty about the places referred' to in the "question. m39m IS it necessary that one have in mind a specific aspiration to which a plenary indulgence is attached, when making the prescribed visit to a church, or when reciting prescribed prayers for the intentions of the Holy Father, or will a general intentidn to gain these indulgences suffice? No, it is not necessary to have in mind a specific aspiration to which an indulgence is attached when making the prescribed visit to a church, or when reciting prayers prescribed for the intentions of the Holy Father. A general intention ~o gain all indulgences, suffices, provided the good works enjoined are. performed. If one wishes to gain an indulgence for the souls in purgatory, a special intention is required, since, under normal conditions; one gains all indulgences for oneself. One may, of course, make a general intention to gain all indulgences possible for the souls in purgatory. Such an intention will prevail until it is revoked. 342 June 29, Iq43: His Holiness, PoPe Pius XII, issued an Encyclical. Letter, M~stici Corporis (of the Mystical Body), which contains an extensive .theolo~gical study of-the Church as the Mystical Body of Christ. Though the complete text of the Enc3~ lical is not available at this time, a g.ene~al summary of its contents was sent out from Vatican City on July 3, from which the following points are culled. The first part of the Encyclical explains why the Church is the Mystical Body of Christ: 1) Cl~rist became the Founder of the Church when He invested the Apostles with supernatural poweis after having called them to their high office and instructed them regarding the propagation of the Church throughout the world. 2) Christ is the Head of the Church: primarily in virtue of His supreme dignity and pr~-eminence; also because, while exercising. His power invisi.~bly and

Issue 3.1 of the Review for Religious, 1944. ; /'lfl~ No L no ecr j .I. " ~Pr~a~e~for Travelers -.Devotion ÷o the Holy Famil ¯ . Encyclical on the Mystical Body. G.~ Augustine Ellard . James A. Klelst , ~ ~UAIl~cjro . ~ ' Fr,~ncls J. McGarr!gle [ , :' Genuine~ Mysticism . Robert e. Communications. Book Reviews Oue~fic~ns Answered Decisions 6f .the H?ly See NUMBER RI::VII W :FOR :RI::LI .G,IOUS , VOLUME IIl JANUARY 15. 1944" NUMBER ! CONTENTS "IT IS NO LONGER I . . . "--G. Augustine Ellard. 8.J . 3 THE CHURCH'S PRAYER FOR TRAVELERS--James A. Kleist. S.J. 9 BOOKL~ET NOTICES~ ~: 17 THE DEVOTION TO THE HOLY FAMiLY--Francis L. Filas, S.J.18 THE FAMILY ROSARY . 24 RELIGIOUS AND THE ENCYCLICAL ON THE MYS;FICAL BODY-- Patrick M. ReRan. S.J . 25 L'ALLEGRO --- Francis 3. McGarrigle. S.J . 35 OUR CONTRIBUTORS . . 47 GENUINE MYSTICISM: WHAT SHOULD WE THINK OF IT?---: Robert B. Eiten. S.J . 48, COMMUNICATIONS (On Vocation) . SAINT TERESA OF AVILA--G. Augustine Ellard, S.2 . BOOK REVIEWS (Edited by Clement DeMuth. S.J.)-- Pius Xll on World Problems: A Book of Unlikely Saints; An American Teresa: The Best Wine; Men of Maryknoll: Maryknoll Mission Letters; Action This Day: Life with the Holy Ghost; Small Talks for Small People; God's Guests of Tomorrow . " BOOKS RECEIVED . 66, DECISIONS OF THE HOLY SEE OF INTEREST TO RELIGIOUS.,, 67 QUESTIONS AND ANSWERS-- I. English Hymns at Benedic~io'n ¯ ,. " 68 2. Lighted Candles on,Side Altars during Benediction . ~. 68 3. Changing Constitutions of Pontifical Institute ' 68 4. Poverty and Private Stamp Collections . 69 5. A Hymn entitled "~e Matrem" . . 70 "6, Superiors and Confessors . ". " . 70 7. Use of Crucifix for Way of Cross .~. . 70, 8. Sale of Several Pieces of Property . 71 9. Posture of Faithful at Mass . 72 REVIEW FOR RELIGIOUS, danuary, 1944. Vol. IIL No. 1. Published hi,, month'ly : January. March. May, July, September. and November at the Coliege Pre.~i~ 606 Harrison Street. Topeka, Kansas. b~' St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter 2anuary 15, 1942, at the Post Ot~ce, Topeka, Kansas, under the act of March 3. 1879. E ttonal Board: Adam C. Ellis, S.2., G. Augustine E11ard, S.J., Gerald Kelly', 8.2. Copyright. 1944. by Adam C. Ellis. Permission is hereby, granted forquotations of reasonable length, provided due credit be given this review and the author. Subscription price: 2 dolla, rs a y.ear. Printed in U, S. A. Before writing to us. p!ease consult ~notlce on Inside back cover. / Review t:or Religious ~ ~olume III January--December, 1944 Published at THE COLLEGE PRESS Topeka, Kansas Edited by THE JESUIT FATHERS SAINT MAR~'S COLLEGE St. Marys, Kansas "1t: Is No Longer I . . " G. Augustine Ellard, S.,J. ONE of the most magnificent and highly inspiring sentences in the writings of.St. Paul is the following" "With Christ I am n~ailed to the cross" it is no'longer I that live, but Christ that liveth in me. So far as I live now ¯ in the flesh, I live by faith in the Son of God, who loved me and delivered, himself for me (Galatians 2:20),I Among the ancient Galatians in Asia Minor to whom these words were first addressed, there must have been some who wondered what in the world St. Paul meant by them. It was evident that he had not been crucified with Jesus and ' the two thieves, and that he was still among the living and very"active in fact, anything but dead. Nor was it clear how it could be Said that Christ was livi.ng in him. There are--perhaps there are many--good Christians today who could repeat this proud boast of St. Paul with respect to themselves if only they understood it. But it seems so far from the truth to them that they feel that, whatever it means, it cannot be more tlsan some farfetched , oriental~igure of speech. Not understanding it, they can-not use it or draw inspiration from it. Perhaps.a brief consideration of the text will contribute to a wider under-standing of it, and open out .some of the immense inspira-tional possibilities that it contains. Baptism involves a certain mystical death, as well as the beginning of a new life. "Know ye not', that as many of us as were baptized unto Christ Jesus, we were baptized unto his death? We were buried therefore with him through this baptism unto death, that as Christ was raised ~New Testament texts in this article are from the Westminster Version. G. AUGUSTINE ELLARD Review' [or Religious from the dead thro.ugh the glory of the Father, so we also should walk in newness of life . For this we know, that our old man hath been crucified with him, in order that our sinful body may be brought to naught, and our-selves no longer.be slaves to sin . Now if we have died with Christ, we believe that we.shall also live with him. Even thus do ye reckon yourselves to be dead to sin, but living to God in Christ Jesus,' (Romans 6:3-11). Suppose that one of those old Galal~ians, after being a sinner "from among the Gentiles;"' was converted midw~ay through life, and that previously his moral character had :been that of a typical.pagan of those times. Then from birth he had been infected with the taint of origina.1 sin, and presumably, as the years progressed~ he added to that many p~rsonal sins of his own. Such was his old life, at. best alienated from God, and merely natural or human; and at the worst, quite sinful and corrupt. When he ~was converted and baptized, that kind of life came to anend. It gave way to a new form of life, that char]acteristic of the regenerated, engrafted, upon the true vine and vivified by it, incorporated into the Mystical Body of Christ and vitalized by it, a'nd sharing in that participation of the divinit~y which leadsto life and bliss eternal in heaven, lD~uring his later years our ancient Galatian could say that his old moral and spiritual self had been replaced by a new one, given to him by Christ and regulated by Christ. In this minimum sense every Christian in the state of grace can say that he no longer lives his o~vn life, that is, a merely, natural and sinful one, the only life that is all his own, and that now Christ infuses into him somethi.ng of His supernatural and divine life. At least in the essentials of his moral and spiritual life,-hi~ judgments and attitudes of will agree with those of Christ. Of the circulation, so to speak, of the divine life-giving sap from the vine into 4 ~anuar~, I "'IT IS NoLoNGER I . . ." ¯ the branch, he cannot be conscious; of his deliberate assimi-lation of Christ's ways of thinking and willing he will of course be quite aware. In a much richer and more m~aningful sense the perfect Christian has ceased to live his own°old life, .and lets Christ live in him, determining, like a new vital principle, the .course of his activities. For with him "to live is Christ and to die is gain" (Philippians 1 : 21 ). In the first place, the perfect Christian lets Christ guide his thoughts and judgments as completely as possible. "As a-man thinks in his heart, so is he." .He makes Christ's out-look upon all things his own. He has "the mind of Christ" (I Corifithians 2: 16). He appropriates the sentiments of Christ Jesus: "Let that mind be in you, ,which was also in Christ Jesus" (Philippians 2:5). His ideas and views are. not those of the worldling, nor those of the mediocre Chris-tian who shows more or less of the secular mentality about him. His constantendeavor is that there be total harmony between his mind and that of Christ. His faith he makes as, full and vivid and realistic as possible, sharing thus i~ some sense in the vision, of Christ: "So far as I live now in the flesh, I live by faith in the Son of God, who loved me and delivered himself for me" (Galatians 2:20). He cultivates the intellectual virtues of Christ. In his wisdom heviews all things, persons, and extents in relation to God, and he tries to see them as God sees them. His prudence enables him promptly, and accurately to discern the divine plan and to decide practically what he should do in accordance with God's Wishes. In a word, he makes his own, as far as pos-sible, the mentality and ideology of Christ. Mindful of that supremely important practical prin-ciple of Christ, "Where thy treasure is, there shall thy heart be also" (Matthew 6:21), the perfect Christian will be careful above all about his value-judgments. He knows it G. AUGUSTINE ELLARD Review [or Religfous is these that the will tends to folloW. He will earnestly strive realistically to appreciate what Christ .values, and to regard all else as worthless or worse. Christ's hierarchy of values will become his. Like St. Paul, he w, ill be able to ¯ say: "But such things as were to my gain, these for Christ I have come to count as loss. Nay, more, I count all things loss by. reason of the excellence of the knowledge of Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them but refuse, in order that I may gain Christ and be found in l'Jim . that so I may know him,. what the power of his resurrection, what fellowship in his sufferings, and become one with him in his death, in the hope that I may attain to the resurrection.from the dead" (Philippians 3:7-11). In accordance with the mind of Christ and in opposition to the thoUght-fashions of the world, he will rate poverty as having a certain higher value .than wealth, humiliations as being better than honors, mor-tification as superior to gratification; and suffering as pref-erable to pleasure. Where Christ.finds truth, goodness, beauty, peace, beatitude, and glory for the infinite goodness of the Blessed Trinity, there also he will find his supreme values and aims. Judging and evaluating things according tothe stand- - ards of Christ will help the pe~fgct Christian to imitate Him also in His emotional or affective life: Feetin~l like Christ is a great and, tosome extent, a necessary, aid toward willing like Christ. He will strive to reproduce in himself as far as he can that happy emotional balance, harmony, and stability which characterized the interior of Christ. "Peace I leave to you, my peace I give to you: not as the worldgiveth, do I give to you. Let not your heart be troubled, neither let it be dismayed" (Johni27). His likes and dislikes, his fears and hopes, his joys and sorrows ' Will follow the model set by the Heart of Christ. danuar~t. 1944 "'IT IS NO LONGER I'.'" It is most of all in the attitudes and activities of his ~¢ill that the Christian in whom Christ lives fully will manifest, as fa.r as is humanly possible, assimilation to Christ, union with Him, transformation into Him, and 'mystical identification with Him. Above all, he will let Christ determine his free actions. The norm according to which Christ Himself inflexibly chose or rejected was the will and plan of the Eternal Father: "I am come down from heaven, not tb do mine own will, but the will of him who sent me" (John 6:38) ; "My food is to do the will of him that sent me, and to accomplish his work". (Ibid. 4:34) : "My Father, if it be possible, let this cup pass away from me: yet not as I will, but as thou wilt" (Matthew 26:39) : "The things that please him, I do.always" (John 8:29). The same norm will be the rule for one in whom Christ lives and whose moral and spiritual life He moderates. He lets Christ decide what he will decide: Christ's decisions he makes his own. The dominant influence in the will-life of Christ was a supreme and invincible love and charity for the Infinite Goodness. The same affection will completely absorb and control the will of one pe~:fectly identified with Christ. Christ's love extended from God to God's crea-tures, though tl~ey were little worthy of it; so will the love of one united with Christ. Charity to the Father led Christ to the most heroic obedience, "he humbled himself by obedience unto death, yea, hnto death upon .a cross" (philippians. 2:8). Complying with God's wishes, one whose life Christ informs and. guides will endeavor like-wise to show the utmost obedience. With all his interior acts thus dominated by Christ and made to resemble His, it is only natural that the exterior activity and work of the perfect Christian should also be like Christ's. "Ever we bear about in our body the dying of Jesus, so that the life, too, of Jesus may b~ made mani- ~7 G. AUGUSTINE ELLARD fest in our bodies. For we who live are ever belong- deliv-ered up to deatti for Jesus'. sake, so that the life, too,. of Jesus may be made manifest in our mortal flesh" ('II Corin-thians 4:10-11). In general, Christ's work was to glorify the Father and to save men by fulfilling the task which was assigned to Him. "I have glorified.thee upon earth, having accomplished the work which' thou hast given me to do" (John 17:4) ; "I came that they may have life, and have it abundantly" (Ibid. 10:10). Christ went about teaching, helping others, and giving the noblest, example; He founded the Church; and finally He redeemed men to their super-natural destiny by.His sacrificial death on the Cross. His good disciple, whether priest or religious or layman, par-takes in that work and extends it. He carries on the teaching office of Christ, at least privately 'and by example. He eagerly seizes opportunties to give aid to hi~ neighbor. He helps with the work of the Church, perhaps nowadays in some form of Catholic action~ Daily, oil possible," he sl'iares in offering again.to God in the Mass the sacrifice by~ which all men were redeemed; through the Mass als~ he contributes toward actually applying to individual souls ¯ the merits of the sacrifice of Calvary. In a word, he co~operates wholeheartedly with Christ in all the grand purposes and achievements of the Incarnation. Thus, the good Christian who dies to sin and lives as a vital branch of the true vine, as a vigorous m~mber of the ~Mystical Body of Christ, and as a participant in the nature of God, and who lets Christ determine all his thoughts, appraisals, affections, volitions, and external activities, will be "another Christ," and will be prepared to share eter-nally with Christ in the beatific intuition and-love of the most blessed Trinity. The Church's Prayer t:or Trave-lers James A. Kleist, S.J. THE Church's prayer, or collection of prayers, for tray- " elers, known as ~he Itinerarium, was originally intended for tbe reverend clergy. This seems evic]~nt from the use of the Versicle Dorainus vobiscum and the Response .Et curn spiritu tuo. The rest, however, is so broad and elastic in its wording that any person may derive i3rofit and consolation from its recital. It may not be. amiss, therefore, if I propose, for the benefit of religious not acquainted with the Latin tongue, to present an.English rendering and follow it up with a few words of comment. " ~Text ot: The ltinerarium Antiphon: Into the way of peace. .~ The Canticle of Zacharg: St. Luke 1 : 68-79. 68 Blessed be the Lord, the God of Israel, o for He has kindly visited us." His People, and brought about Our redemption: 69 a Tower of Salvation He has raised up for us in the House of His servant David. 70 He bad promised as much through the mouth of His holy Pr.ophets of old, 71 and has sent us a Savior to deliver us from our foes and from the, hands of all that hate us. 72 He has dealt in mercy with our fathers, ¯ " mindful of .His holy covenant 73 and of the oath He had made to our father Abraham; for He bad sworn to enable us 74 --rescued from the clutches of our foes-- to worship ~im without fear, JAMES A. KLEIST /. in holiness and observance of the Law, in His presence, all our days. . 76 And for your part, my little one, you will be hailed "Prophet of'the Most High"; for you are to run before the face of the Lord to 'make ready His roads, 77 to impart to His People knowledge of salvation through forgiveness of their sins: 78 thanks to our God's sweet mercy in which He so graciously visited us, descending from Heaven-- a rising Light 79 to shine upon those settled in darkness and in the shadow of death, and to guide our steps into the path of petice.1 An.tipbon: May the omnipotent and Merciful Lord direct our st~ps into the way of 'peace and prosperity, and maythe Angel Ra-phael be our escort on the way, so that in peace, in safety, and in joy, we may return to our homes. Lord, have mercy on us. Christ, have rrfercy on us. Lord, have mercy on us. Our Father . And lead us not into temptation. ]1 But de-- liver us from evil. Versicles and Responses: Save Thy servants I that trust in Thee, my God. I I Send us help from Thy Sanctuary. O Lord. I and from Sion guardus. I! .Oh, be to us, 0 Lord, a Tower of Strength I impregnable to all our fdes. I1 Let not the enemy gain the best of us, [ nor wicked men succeed in harming us. II Blessed is the Lord from day to day. I May God, our Savior, make our journey prosperous. 11 0 Lord, show us Thy ways: I reveal to us Thy paths. I[ Oh, may our steps be directed I toward the keeping of Thy Commandments. II What is crooked-ihall be straight I and the rough roads ~mooth. I[ On His Angels God has laid a charge in thy regard: I they are to keep thee in all thy ways. }1 0 Lord, do grant my prayer, I and let my cry come up to Thee. The Lord is with thee, I and with thy spirit. 1This is Father Kldst's own translation of the Benedictus.--ED. 10 d'anuary, 1944 PRAYER FOR TRAVELERS Let us prag 0 God, who didst enable the children of Is'rael to pass, dry-shod. through the depths of the .Sea, and by a beckoning Star show the Three Magi the way to Thee: grant us, we beg, a tranquil time an.:l a prosperous.journey. With Thy holy Angel for companion, may we be able 'happily to arrive at our destinatibn, and, in the end, at the Haven of Eternal Salvation. O God, who hast led Thy servant Abraham out of Ur in Chaldea and preserved him unharmed through all his travellings in a foreign land: we beg Thee graciously to preserve us, Thy servants. Be to us, O Lord, a Support ever-ready in need, a Solace by the way, a Shade in heat, a Cover in rain and cold, a Vehicle in weariness, a Shield in adversity, a Staff on slippery ground, a Haven in shipwreck. With Thee for a Guide, may. we successfully arrive at our destination, and; in the end, return safe and sound to our' homes. A ready ear, 0 Lord, lend to our humble iprayers. Direct and speed Thy servants' course that they may reach the blessings Thou hast in'store: so that amid all the vicissitudes of this life's pilgrimage they may ever be protected by Thy help. Grant, we beg, 0 Lord, that the family of Thy Children may walk in the way of Salvation, and, by closely following the exhor-tations of Blessed John, the Precursor, securely come to Him whom he foretold, our Lord Jesus Christ, Thy Son, who lives and reigns with Thee, in the unity of the Holy Spirit, God, for ages and ages to come. Amen. Let us proceed in peace, [ in the name of the Lord. Amen. II Commentary . The Antiphon, as Usual, sounds the key note of all that follows: "into the way of peace." When we go some-where, we are, in the Church's language, in via, "on the way." It matters not whether our "way", takesbut a few hours, or requires whole months to accomplist'i. Nor does it matter by What conveyance we travel, whether by bus or auto or street-caror train or ship orairplane. It may be a short trip for business, an excursion to. some point of 11 JAMES A. KLEIST ~ interest, a journey to a distant place for any purpose what-ever, a voyage across the Atlantic, a cruise in the Mediter-r~ inean, a march along Burma Road, a military expedition to North Africa, a transcontinental flight, a pilgrimage to Lourdes. We are simply "on the way," and our object in reciting the Itinerariam is to obtain the blessing of God so that our "way" may turn out "a way of peace --a phrase, by the way, in which the word pax is as elastic as t~ia. It means, of course, freedom from any kind of disturbance, physical, mental, emotional, spiritual. We want to enjoy ~all the happiness (for that is what pax means) which our friends wish us when they bid us "A happy journey!" A happy ~journey is one that is crowned with "success." That is what the Latin word prosperitas means; only, since "suc-cess" is capable Of a certain worldly connotation, I choose to render it "prosperity." The idea is developed both negatively and positively in the Canticle of Zachary;. for instance, we beg for "salvation from oui: enemies"; we want to travel ."without that sense of fear" which kills all joy. Above all, we wish to travel "in holiness and justice (that is, the observance, of the Commandments) oall our days." We can see, then, what wonders the Antiphon and the Canticle are doing for us at the very outset, even before we cross the threshold. As if by magic, we are charmed away into the region of the supernatural. The liturgy would not be true to itself if it did not lift us Off our feet, so to say, above mere worldly considerations, above those thousand and one petty purposes which so engross the minds of worldly people. The liturgy is at its best in.imparting to our humdrum life this supernatural trend. Nothing is so wholesome for us poor mortals as the Sursum corda which - comes to us from the Altar. How life could be beautified if this exhortation were always heeded! As a matter of fact, 12 Ja.rluary, 1944 PRAYEI~ ~:OR TRAVELERS ' all our life is v~orthless unless all life's doings, all-life's "ways," big or little, issue into that great superhighv,;ay that makes oflife a progressive pilgrimage to Heaven, our Holy Land. Only so considered will our "way" b~ a "way of peace and pr6sperity," a "way of salvatlon." " It is clear, then, why th~ Canticle of Zachary Was iiacor-porated in the Itinerarium. Its great centre piece is Zach-ary's words addressed to his little John, who was destined to be "great'" in the eyes of the Lord. He was to be the Precursor of Christ, to direct the steps of his contempo-raries "into the way of peace," to "prepare the way of the Lord." And we know how bluntly he spoke to the 3ews: "You vipers' brood! You need a complete change of heart and mind if you would enter into the Kingdom of God." We, too, shall take his exhortation to heart and hold our-selves convinced that the one absolutely needful prepara-tion for a "way of peace" is the state of grace. With this, we can reckon on God's help.Death and danger, it is true, lurk everywhere; and the enemy of human nature goes about roaring like a lion; but, somehow, he may be more " active When we are away from home. The Canticle is followed by the complete Antiphon, which reminds us, to our comfort, that God is Omnipo-. tent and Merciful. His Omnipotence and Mercy are our safest guides, our best travelling companions. In His Mercy He assigns to us one of the blessed Spirits, the Archangel Raphael, who proved so pleasant and helpful an escort to young Tobias. It is a delightful story, which we migh~ read from time to time in its entirety. It will beget in us-a vivid sense of God's Presence and ever-watchful P/ovi-dence-- a devotion, by the way, which is one of the Sweetest and most heartening to cultivate in this vale of tears. Since the days of Tobias, St. Raphael is the patron saint of travelers. Iia Christian devotion, he _shares this 13 JAMES A. KLEIST Re~ieto~ trot Religious honor, of course, with the holy Guardian Angels. In this. respect, the life of Blessed Peter Faber, 9f the .Society of 3esus, is particularly instructive. He felt Constantly sur-rounded by, and actually lived, in their sweet presence. They were his comfort on his numerous trips through Spain, France, Germany, and Italy. Before he entered a town or district, he would greet, the Guardian An'gels of. that locality, and put into their hands the business he had come to transact. And when the time for leaving came. he would say Good-bye to them in the most affectionate man-ner and thank them for their help. Incidentally, this .same manof God had a quite special devotion to ,John the Bap-tist, as is clear from one of the entries in his Memoriate: "On the day of 3ohn the Baptist I had and felt in my soul .a notable sense of the greatness of Saint ,John, and experi-enced profound grief because of the fact that, in this Ger-many, he was .not made so much of as in other countries." The Vei:sicles a~d Responses which follow are good illustrations of ejaculatory prayer. They are lively cries. for help, intensified by a deep trust in God. The first Collect takes us back to the story of the Chil-dren of Israel whom ~he Lord led, dry-shod, through the Red Sea, and to that of the Three Magi, whose trip across the desert to Bethlehem reads like a romance. These examples from sacred history animate our faith and trust in God. If need be, God will even work miracles to save us. The second Collect shows God's Mercy in leading, Abraham out of his heathen native land. It is rather cir-cumstantial in. its details, contrary to the usual style of the Collects; but it makes us realize that no detail on our trip escapes God's wat~hf.ul eye. The third Collect, the classic Church's Prayer for Travelers, is terse and straightfor-ward in tone. God directs and arranges our course, and is ever at hand to help. The last Collect again confronts us 14 January, 1944 PRAYER FOR TRAVELERS. with the heroic figure of John the Baptist. The Itiner-arium begins and ends with a reference to him.2 The Itinerarium closes, with this pregnant ejaculation: "Let us proceed in peace, in the Name of the Lord." Since this is a prayer, its sense can only be: "Since we are under-taking this journey in the Name of theLord, may We, assisted by the grace of God, firmly and confidently pro- - ceed so as to accomplish our purpose." Both the Latin word procedere and its English equivalent proceed con-note, a certain firmness of step.a This firmness rests upon the grace of God.Wbuld that we could, in performing. any and all our tasks, firmly "proceed in the Name of the Lord." It is obvious, also, that this Versicle and its Response will do very well as a renewal of our "good intention." If we accustom ourselves to its use in everyday life, it will naturally spring to our lips when w'e prepare for our last journey, the journey in, to Eternity: "Let us proceed in peace, in the Name of'the Lord." It is worthv o of note that, as the Itinerarium opens with "into the way of peace," so it closes with "Let us proceed in peace." -Peace, the possession of happiness, is the great goal of life's pilgrimage. To the old Hebrews "peace" meant the ful-ness of the blessings which they expected from the Messias: on the lips of our Lord (as in the words "Peace I leave you") it means the sum total of true happiness both in this life and in bliss everlasting. The opening "into the way of peace" foreshadows the gist .of the Itinerarium; the closing "Let us proceed in peace" sums it all up in retro- ¯ spect. -°I may mentio.n, in.passing, that the Missal has a special Mass for travelers (Pro peregrinantibus" et iter agentibus) and three Collect~ for Those at Sea (Pro naai- 9antibus). ~Note the vigorous sense attaching to the word in the Vulgate rendering of Psalm 44:5, Intende, i~rosloere procede, et regna: "Bend Thy bow, ride on victoriously. and conquer." 15 JAMES A. KLEIST Review for Religious" May I close,these reflections with a suggest.ion? All the prayers in the Itiner~rium are couched in the plural number. This is significant, though not at all surprising to one who knows the liturgy. We are never alone. We maynot have a travelling companion on. any particular trip; still, even. then millions of persons are, like us, "on the way" somewhere in the world. And even when we stay at home, others are journeying along the highways and byways of this" great world. The suggestion I would make, therefore, is that we accustom ourselves to say the Itinerarium as a regular part of our. daily devotions. We are all united by the strong tie of the Mystical Body. The value of such an exercise comes home to one at this time particularly when our men in the service need the special protection of God on tt2eir numerous and dangerous "ways." How .delighted they would be to know that there is some one at home .who remembers them by this special appeal to God's Providence. By a fervent recitation of the Itinerarium we.have an efficacious means of, as it were, making ourselves their travelling companions, of following them whithersoever their military commanders order them to go, of bringing down on them the very bles-sing of God which theymay stand in need of at an.y par~ ticular moment. There is another reason for adopting this salutary prac.- tice of the daily recitation of the Itinerarium. We may not be leaving home; and yet, we are "on the way" all the time. Between our private room ~nd the.chapel and the refectory and the classroom and the attic and the cellar and the gar-den and the rest 0f the premises, we are "on our feet," upstairs, downstairs, all day long, are we not.?- Eveh in the quietest community there are endless goings and comings. We are in constant" need of God's protection. Psalm 120 reads almost likd a commentary on the Itiner- 16 PRAYER FOR TRAVELERS arium: "I lift mine eyes toward the hills. ~ Whence shall help come to me? My help is from the Lord~the Maker of ¯ Heaven and earth. He'tvill not suffer m~ f~t to stumble: thy guardian will not slumber. Behold,':~He:~whb guards Israel slumbers not nor sleeps. The Lord is thy Guardian; the Lord is thy Shelter on thy right hand. The sun-shall not smite thee by day, nor the moon by night. The Lord shall protect thee from all evil. The Lord shall protect thg going and coming henceforth and for ever." The Itinerarium, deeply Understood in its significance for our spiritual life and daily uttered as a hearty cry for help, will save us many an unpleasant experience to Which we might otherwise be exposed, and will enable us tO travel through life's desert "in holiness and justice all our days." BOOKLET NOTICES Almightg Magic, by R. E. Southard, S.J. An account of some of the marvels of nature. Of interest to all; of special utility to writers, teachers, lecturers, -preachers, and retreat masters. 63 pages. 25 cents a copy. Published by: The . " Catechetical Guild, St. Paul, Miinnesota. ~ ' '" Reporter in Heaven, by R. E. Southard, S.J. An imaginary,visit to heaven. ~ ~ 5 cents a copy: Published by: St: Anthony's Guild, Paterson, N.J. "~,.~" ¯ His Favorites, a little book of reflections for the sick, by Rev. Joseph Lii~a's, P.S.M.~To Troubled Hearts, selections from the spiritual letters of Venerable Vincent Pallotti, translated from the Italian by Rev. George Timpe, P.S.M. Both pamphlets may be obtained from: The Pallottine Fathers, 5424 W~ Bluemound ¯ Road, Milwaukee,W~sc~nsin. No price given. Histo?g O~!ihe°Chu?cl~ of Christ, by Rev. Julius Grigassy, D.D., translated by ¯ Rev. Michael B. Rapach. ~ A texf book for Greek Catholic Parochial Schools. 114 pages. May be obtained from: Rev. Julius Grigassy, D.D., Braddock, Penna. No. price given. 17 The Devotion to the. Holy gamily Francis L. Filas, S.J. AMONG the major devotions of the Church one of the most recent is the devotion to the Holy Family. ~er- ¯ haps the most striking feature of its history is the fact that its growth paralleled the growth of the veneration of St. 3oseph. This phenomenon is easily understandable, for ,Jesus, Mary, and ,Joseph could not be honored together until each of them received due honor separately. We can. not here present the detailed reasons why ,Joseph's glorifica-. tion on earth was postponed; suffice it to say that after the Church firmly established in the world's consciousness the basic facts of our Lord's divinity and Our Lady's virginal motherhood, St. Joseph emerged from centuries of obscu-rity to take his place of honor as the recognized vicar of the Eternal Father on earth, the chaste husband of Mary, and the head of the Holy Family. The devotiofi to the Holy Family, as we now know it, explicitly came to the fore in the mid-seventeenth century, but its fundamentals ~had always been implicitly recognized in the Church. From the very beginning the accounts of St. Matthew and St. Luke testified that the divine Redeemer of mankind spent the greater part of His earthly life in the midst of a true family circle. The recurrence of such phrases as "the Child," "Mary His mother," "Joseph her husband," "His parents," and '.'He was subject to them," could leaqe no doubt of that. However, in the interpretation of these Gospel passages ecclesiastical writers chiefly_dwelt on the marvel of Christ's obedience rather than the parental virtues of Mary and Joseph which wel- 18 THE DEVOTION TO THE HOLY FAMILY corned the Child Jesus in the holiest atmosphere this world could provide. Thus, St. Ambrose stated, "Jesus' subjection is a lesson in human virtue, not a diminution of divine power.- Will those Who dezlare that the Son is less than the Father and unequal to Him because He is subject to Him as God, declare also that He is less than His mother because He was subject to His mother? For we read of Joseph and Mary, 'and He was subject to them.' The truth is that such obedience to parents brings no loss to any one of us but rather gain. Through it the Lord Jesus has poured faith and grace ir~to us all, that He may make us also subject to God the Father in the spirit of faith.''1 In demonstrating that the virginal union of Joseph and Mary was a true marriage St. Augustine more cl0selv approached our concept of the Holy Family, but even here .he failed to touch on that oneness of the trinity of Jesus, Mary, and Joseph which we venerate. "Every good of. marriage," he wrote, "was fulfilled in the parents of Christ --offspring, loyalty, and the sacrament. We see the off-spring in our Lord Jesus Christ Himself; the loyalty, in that no adultery occurred; and the sacrament, because no dissolution of the marriage followed.''2 ~ The first writer to join the three, holy names, appears to have been the ninth-century abbot, Walafried Strabo, who commented, "The shepherds found Mary, Joseph and the Child; t/~rougfi tl~ese tfiree the world was healed.''~ IAater, St. Bernard added more to the recognition of the dignity ot~ Mary.and Joseph as the divinely chosen intimates of Jesus on earth. "Who was s.ubject? And to whom? God to man; God, I repeat, to whom the angels are subject, whom 1Ambrose. Enarr. in Ps. 6l; 2Augustine. De Nup. et Concttp., 1, 13--ML 44, 415. 8Walafried Strabo, In Luc. Z, 16--ML 114, 896. 19 FRANCIS L. FILA$ Reoieto /:or-Re!igious principalities and powers 0.~bey, was subject to Mary, and not only to Mary, but t0~ose~h also because of Mary. Marvel, therefore, both at God and man, and choose that which gives greater wonder--whether it be the loving con-descension of the Son dr the exceedingly great dignity of His parents. Both amaze us, both are. marvellous. That God should obey man is lowliness without parallel, but that man should rule over God is elevation beyond com-parison.- 4 The first public commemoration of the Holy Family-- .far too incidental to be called "a devotion"--occurred at Nazareth in the fourth century. Here churches were built on the traditional sites of the house of St. Joseph and the house where the Angel Gabriel appeared to Our Lady. The Hidden Life was indeed honored, but never under that explicit title whereby " just as Abraham saw three persons~ and adored one, so holy mother Church ~ees three persons and honors one fact.''5 " Perhaps more noteworthy because more explicit is the .veneration which sprang up along the route of the flight .into Egypt. At Faramah on the boundary of Egypt facing Palestine a chapel was built (about 800 or earlier) in honor of the Holy Family, who supposedly entered Egypt at the spot. Traditions of a half-dozen other localities claimed that the three pilgrims tarried in each plate. Some of these traditions still live it; Coptic calendars of the eighth and ninth centurie~ which list a feast called "The Flight of the Holy Family" for November 6, and another feast that also commemorates the entire Holy Family on the 24th of the month P~isons (May 31), "The Entrance of 3esus into Egypt.''° 4Bernard, Homilia I in. Missus Est. .SMariani, De Cultu Sancti dosephi Arnplit~cando, 44. 6Nilles, Kalendariura manuale utriusque ecclesiae orientalis et occidentalis, Oeniponte, 1896, II, 693, 702, 719. " 20 ,Ianuar~, 1944 THE DEVOTION TO THE HOLY I::AMILY The great awakening otcurred in Europe .during the twelfth century and thereafter. A wave of special lov.e of 'jesus and Mary swept ovxr the faithful who sought to follow the course of these two lives down-, to the last d~tail, including, of course, their dependence on St. 'joseph. Since the canonical Gospels deliberately screened the period of the Hidden Life, the common folk fell back on the apocryphal legends to fill-the gap. The acceptance of the.se ,spurious (though well-intentioned and charming) legends was most uncritical, but it was done in a spirit of deep piety. Thus, in. the popular rhyming legends, in the por- .traits by the masters, and in the many.widespread Miracle Plays, the Gospel story of ,Jesus, MarY, and Joseph was Set forth with imaginative coloring that made the Holy Fam!ly a vivid reality for the medievals. If is from this period that we must date the tender contemplation of life at Nazareth, as instanced in the writings of St. Bernard, St. Bernardine of. Siena, and the Meditations on the Life of Jesus Christ of Pseud.o-Bonaventure. During the middle of the seventeenth century the devo-tion ~o the Holy Family appeared as we now know it. Through the~efforts of Francis de Montmorency-Laval,. first Bishop of Quebec, it was propagated in Canada after its diffusion throughout Italy, France, and Belgium. At the samb period Mine. de Miramion, a friend of St. Vincent de Paial, established (1661) a religious community, the Daughters of the Holy Family, to do charitable work in France. This was the first of the religious congregations ,to be placed under-the special patronage of the Holy Family. In 1844 a Belgian officer, Henri Belletable, founded the "]krchconfraternity of the Holy Family" in order to organ-ize working-men against socialism. At Lyons .in 1861 Father Phillip Francoz, S.J., established another group .21 FRANCIS L. FILAS Reoieu~ ~or Religious somewhat different in scope from BelletabIe's archconfra-ternity~ This was the "Association of the Holy Family," whose members were families rather than individuals. They were dedicated to the ideals of the Holy. Family. and recited special family prayers in common in their homes. It was in connection with Leo XIII's approval (i892) of this association that the .Pope issued the letters which present the nature and purpose of the devotionto the Holy Family so excellently that excerpts from these documents have been selected, by the Church as Lessons for the Second Nocturn of the pre.sent feast of the Holy Family. In 1893 Leo permitted the feast to be celebrated on the third Sunday after Epiphany and himself composed the hymns for its new office. However, owing to conflicting rubrics the Con-gr. e~ation of Sacred Rites in 1914 changed the date of the feast to January 19. Seven years later, ~Benedict XV extended the feast tothe universal Church, ordering that it be observdd on the Sunday ~ithin the Octave of the Epiphany. 7 In what does the devotion to the Holy Family con-sist? It is more than a mere combination or accumulation of the honors paid separately t6 Jesus, Mary, and Joseph; rather, in the words of Leo XIII, "in the vdneration ofthe Holy Family the faithful rightly understand that they are reverencing the mystery of the hidden life which Christ led, together with His Virgin. Mother and St. Joseph." The purpose of this joint veneration is that Catholics might be drawn "to increase the fervor of their faith, and to imitate the virtues which shone forth in the divine Master, in the Mother of God, and in her most holy spouse.''s There is no doubt, Leo affirmed, that God in His providence estab- 7Pauwels. Periodica de Re Morali et Canonica, 10, 373; decree dated October 26, 1921, AAS, 13, 543. gAuthent. Collect. Decret. S.R.C., n. 3740. 22 Januar~t, 1944 THE DEVOTION TO THE HOLY FAMILY lished the Holy Family in orderthat Christians of all walks o~f life might be' provided with attractive exemplars of absolute perfection. "In 3oseph heads of the household have an outstanding model of fatherly watchfulness and-care. In the holy Virgin Mother of God mothers possess an extraordinary example of love, modesty, submission, and perfect faith. In Jesus, who 'was subject to them.' children have the divine picture of obedience to admire, reverence, and imitate.''~ Benedict XV called attention to the striking unity of the devotion to the Holy Family. when he wrote: "With the increase of devotion to St. Joseph among th~ faithful there will necessarily result an increase in their devotion toward the Holy Family oi~ Nazareth, of which he was the august head, for these devotions spring spontaneously one from .the other. By St. Joseph we are led directly to Mary, and by Mary, to the "fountain of all. holiness, Jesus Christ, who sanctified the domestic virtues by his obedience toward St. Joseph and Ma~y. Religious communities have always been foremost .in imitating the charity, obedience, and spirit of work and of prayer that pervaded the Holy.House of Nazareth. How-ever, in addition to this method of practicing genuine devo-tion to the Holy Family, there is a most urgent need to utilize.the devotion in another respect. .The Holy Family is the exemplar and patron of the family, which is the cor-nerstone Of society, and which is today being attacked by a most destructive campaign. For the go.od of the Church and for the good of our nation, the apostolate to save the family calls for prayer and action. Probably in most cases. thi~ requirements of the state of life of religious prevent aibid., n. 3777. ldBe~ediet XV, Motu Proprio, "St. Joseph and Labor," July 25, 1920, AA$ ~2, 313. 23 FRANCIS L. FILAS direct external labors in this regard; but each and every religious can offer a life of generous prayer and fidelity to rule in order that the intercession of St. 'joseph and Our Lady will," through the merits of ,Jesus of Nazareth, bring down God's special graces to protect our families from the baneful principles of modern paganism. May they be led to imitate lovingly the family life of,Jesus, Mary, and Joseph. THE FAMILY ROSARY Father Patrick Peyton, C.S.C., who has been working zealously ~for two years to reestablish the salutary devotion of" the Family Rosary, some time ago sent usa lengthy report of the success of this work. We are giving here a brief summary of the facts in the report that seem to be especially pertinent to our readers. A nation-wide campaign to restore the Family Rosary was begun in 3anuary, 1942, to provide families with an easy but effective means of coml~atting the evils that beset the American home and. to provide the. young people of those homes with a weapon'of self-defense against the temptations with which they are faced. Ecclesi-astical authorities and lay leaders have joined enthusiastically and effectively in the campaign. Bishops, in particular, have preached on the Family Rosary: have writ-ten pastorals and editorials about it; have suggested radio programs that would make it easy for families to get,down on their knees and unite with the broadcasts: have inaugurated definite campaigns to promote the devotion in their dioceses; and have asked for and promised prayers for the success of the campaign. Two especially efficacious ways of getting the Family Rosary started in a home are: (1) to urge members of the armed forces to write home and ask that the Rosary be said for them; and (2) to get children to make the suggestion to their parents. Chaplains have the most favorable opportu.nity of ut(lizing the first method, though ~.~ey can b~ greatly aided by all who correspond with members of the armed forces: religious, no "doubt, have the best opportunity of in'spiring the children. At the time the report was issued, religious had already begun to join wholeheartedly in the campaign. A. Superior General of a congregation of men had promised to address a circular letter to his congregation on the Family Rosary. The Mother General of a congregation of women had been giving tfilks on the Family Rosary in the schools iri which her Sisters were re.aching. ~he reported that in every classroom she entered she found some children whose families had already been won over to the commbn recitation of the Rosary. The foregoing are but a few of the facts in the report. Perhaps we can publish more later. --Father Peyton's. address is: The Reverend Patrick Peyton, C.S.C., 923 Madison Avenue, Albany, New York. 24 Religious and :he I:::ncyclical on. :he h ysfical Body Patrick M. Regan, S.J. IN RECENT years Catholics have often been accused, and h~ive often accused themselves, of neglecting the papal encyclicals. Frequently. they excused themselv.es on the pretext that "the encyclicals were concerned with world problems or with ecohomic matters and like subjects which held no particular interest for ordinary individuals. Many of the faithful felt these subjects were'far beyond the grasp of their intellects and so held themselves excused. Be that as it may, in recent months a new encyclical has come from our Holy Father on the Mystical Bodyof Christ, which is the personal concern of every single member of the household ~of the faith. No examination of c~nscience can ever return the verdict: this en~ycli~cal is not for me. Its subject matter touches our whole Catholic life in practice from cradle to grave. Moreover the tenor of the papal document and, in fact, explicit statements in every para-graph of certain portions of it, almost command us: take and read, study deeply and assiduously. The Pope seems to have anticipated our usual indifferent attitude toward his pronouncements and to .have "forestalled every lame excuse. Of Such universal concern is the teaching of this encyc-lical that Plus even declares: "Moreover, we trust that the following exposition of the doctrine of the Mystical Body of Christ-will be acceptable and useful to those als0 who are without the fold of-the Church." He then a~signs as the reasons for this acceptability "not only the fact tha~ 25 PATRICK M. REGAN Review ~or Religious their gobd will toward the Church seems to grow from day - to day, but also that, while before their eyes today nation rises up against nation, .kingdom against kingdom, and discord i~'sown everywhere with the seeds of envy and hatred, if they turn their gaze to the Church,-if they con-template,. her divinely given unity--by which all men of every race are united, to Christ. in the,bond of brotherhood -:-they Will be forced to admire their fellowship in charity, and, with the guidance and assista.nce of divine grace, . will long to share in the '~same union and charity " If the encyclical concerns even tho~e outside the fold, still more .does it concern every member of the .Church1 itself. Since this is so, what shall, we say of the interest of religious in this doctrine? Surely it is not too mu~h to assert that each one should feel .personally obligated to make himself master" of the doctrine according to the tal-ents and pos!tion God has assigned him. The very opening. ~ar~graph 0f the letter seems to insinuate this: "Illus-trating, as it does, the grfind and inestimable privilege of our intimate union with a Head so exalted, this doctrine is certainly calculated by its sublime dignity to draw a.11 sPiritual-minded men to deep and serious study, andto give them, in the truths which it unfolds to the mind, a strong incentive to such Virtuous conduct as is conformable to its lessons." Religious have given up all things to follow chiist. Who, then, should have a deeper interest in what concerns intima.te union with Christ? Who more sincerely appreciates strong incentives to Virtuous conduct? Reli-gious too enjoy many more opportunities than people of the world to be spiritual-minded; in fact they should be that by the very nature of their vocation. They above all. then, should be attracted by the sublime dignity df the doctrine, and s16ould exhaust to the full the special advan-tages they enjoy for serious study of it. 26 danuarg, 1944 ENCYCLICAL ON THE MYSTICAL BODY For tbeSpiritudl-Minded A few paragraphs further on the Pontiff explains the appeal of the doctrine to the spiritual-minded.~ Remarking that in the present world crisis the faithful are of necessity drawn more to spiritual things and are ~hus in a position to draw more profit from the lessons, he voices the hope "that the~e our instructions and exhortations will be the more helpful to t~he faithful . . . For we know that, if all painful calamities of this turbulent period that cruelly tor- .ture almost countless men are accepted as from God's bands with calm and submissive spirit, they naturally lift souls above the passing things of earth to those of heaven that abide .forever and stimulate a certain thirst and keen desire forspiritu, al things." If these remarks aretru~ of the faithful in general, how much more true are they" of religious, who imitate Christ in seeking the kingdom of God~ not only in adversity, but always and everywhere, as their only call in life? Still more pertinent are the following sentencesin ¯ which the Pope notes the conditions specially favorable to the study of the do~trine: ~because of the present-day calamities "men are moved and, one might say, compelled to be more thoughtful in seeking the Kingdom of God. The m6re men are withdrawn from the vanities of this world and from the inordinate love of temporal things, certainly tl~e more likely it is that they will perceive the light of heavenly mysteries." Religious did not have to wait for World War II to see the vanity and emptiness of worldly riches. "When kingdoms and states are crumbling, when huge piles of goods and all'kinds of wealth are sunk in the measureless depths of the sea, and cities, towns, and fertile fields are strewn with massive ruins and defiled with the blood of brothers," then men will see that all is vanity; th~n they will be prepared to study the mysteries that per- 27 PATRICK M. REGAN ~ Review for ~Religious tain to life everlasting. Surely religio, us, whose one prin-ciple of life is that nothing matters but God's service, will find that the study-of God's mysteries fits into their main interest in life. Reasons/:or the Encyclical All the reasons assigned by the Sovereign Pontiff for addressing the world on the subje~t of the Mystical Body affect religious, but some of these reasons are especially perti;aent. For example, it is particularly true of religious "that many today are turning with greater, zest to a study that delights and nourishes .Christian piety. This, it would seem, is chiefly because a revived interest in the sacred .lit-urgy, the more widely spread custom of rece.iving Holy Communion, and the more fervent devotion to the Sacred Heart of Jesus practiced to.day have brought m.any souls to a deeperconsideration of the unsearchable riches of Christ that are preserved in the Church." ~ With this vision before him of the multitude zealou~ for a study that nc~urishes Christian piety, our.Holy Father himself assumes the task of teaching this difficult, yes, mys, terious doctrine. At the last moment, however, just before he begins his explanation of the doctrine he calls to our attention other weighty reasons. There are many errors prevalent concerning this doctrine, not only outside the Church but among the faithful also. And it might be added that many religious, too, have been affected by these errors. These are the words of the Pope: ".Nevertheless, while we can derive legitimate joy from all this, we must confess that grave errors in regard to this doctrine are being spread among those outside the true Church, and that~ among the faithful, too, inaccurate or thoroughly false ideas are entering that turn minds aside from the straight path of truth." 28 danuarg, 1944 ENCYCLICAL ON THE MYSTICAL B~)DY Setting aside the errors outside the Church as less per-tinent to our present subjecti we cannot fail to recognize in .the fol!owing the description of. some religious: "As a result of these conflicting and mutually antagonistic schools of thought, Some, through empty fear, look upon so pro-found a doctrine as something dangerous and. so they fight shy of it as of the beautiful but forbidden fruit of Para-dise." We must rather flee the danger Of the "false mgsti-cism creeping in; which, in its attempt to eliminate ~the immovable frontier that .separates creatures from their Cre-ator,, garbles the Sacred Scriptures." This false mysticism, together .with the false rationalism and popular naturalism rampant outside the Church, is the really dangerous for-bidden fruit. Pius reassures us with regard to the true d0c- .l~rine: "Mysteries revealed by God cannot be harmful to men ;. nor should they remain as treasures hidden in a field-- useless, They have been given from on high precisely to help the spiritual:progress of those who study them in' the spirit of piety." Deep and Serious Studg The Holy Father not only assigns the reasons for writing on the doctrine of the Mystical Body; he also, a's a-skilled teacher, sounds the keynote for his class. -This is not a "fresh air" course he offers, not a course to be merely audited, not a course that can be mastered with no further effort than paying strict attention in class. From the out-set. we are implicitly warned against thinking that the course might¯ be entitled: "Doctrine ot~ the Mystical Body Made Easy"; for the very second sentence of the Encyc- ¯ lical states that "this doctrine [of our intimate union with the Head] is certainly calculated by its o sublime dignity to draw all spiritual-minded men to deep and serious study. '.' 29 PATRICK M. REGAN Reoietv for Religious That the Holy Father envisions the reception of his teaching in an atmosphere of deep thought is brought out also in the outline of his plan immediately preceding the first or'explanatory part of the Encylical. Speaking of the lessons he will draw from the doctrine, he explains that these lessons "will make a deeper study of the mystery bear yet richer fruits of perfection and holiness." He seems" to ieassure us that, though we may never fully plumb the "depths of the mystery, yet the deeper our understanding, the richer will be the fruits of holiness. Surely, that is a ~trong incentive forthe religious to study the mystery. . Since deep study involves.reflectio, h, it is quite to expected that the explanation of the doctrine should begin with the words: "When one reflects on this doctrine . " Thus the Pontiff continues his lecture, punctuating it throughout with, similar observations. For example, he concludes the section on Christ, the Founder of the Body, With! ."One who reverently considers this venerable teaching will easily discover the reasons on which it is based." Perhaps the religious will take the cue and repair to the chapel to make some. reverent considerations of the Encyclical there in the presence of the Founder of the Body. Meditation Yes, the doctrine is an appropriate subject of medita-tion. Of this we are assured in the Encyclical: "Deep mys-" tery this, subject o'f inexhaustible meditation: That the salvation of many depends on the piayers and voluntary penanc.es which the members of the Mystical Body of Jesus ~Christ offer for this intention and on the assistance of pas-. tors of souls and of the faithful, especially of fathers and ¯ mothers of families, which they must offer to our Divine Savior as if they were His associates." Plus returns to this idea later when treating the topic, ' 30 January, 1944 "ENCYCLICAL ON THE MYSTICAL BODY "Christ, the Savior of the Body." Adverting to the fact that "we have already treated this subject clearly enough, when treating of the Church's birth on the cross, of Christ as the source of light and principle .of sanctity, and of Christ as support of His Mystical Body," he goes on to sfiyl "there is no reason why we should explain it further.'.' However he adds as a sort of afterthought: "but rather let us all, giving perpetual thanks to God, meditate on it with a h"umble and. attentive mind." No matter how clearly the subject has been treated, and despite the fact that there is no reason for further explanation, much still remains to be learned concerning this doctrine. But for this further mas; tery, Pius "turns us over to Christ, the Great .Teacher,. exhorting us at the sa~me time to listen to Him with humil,. ity and attention. Study o[ Mysteries Naturally many religious will be taken aback at the thought of studying quite formally a deep mystery of our faith. That is the work of skilled theologians, we reason: while our part isto share in the fruits of their labors by reading their books, or listening to their sermons or lec-tures. But no, the Holy Father would have us take up the direct study of the mystery of the Mystical Body fgr our-selves. In fact, over and over he insists on this idea of study. On the other hand he anticipates our reluctance to undertake Such a task; or, it may be, even our consterna-tion at thevery thought of facing a mystery in the hope of penetrating it. Hence he cites a declaration of the Vatican Council, which will not only allay all fears but even indi-cate a method of studying the present Mystery: "Reason illumined by faith, if it seeks earnestly, piously, and wisely, does attain, under God, to a certain knowledge and a most helpful knowledge of mysteries by considering their anal- 31 PATRICK M. REGAN Review [or Religious ogy with what it knows naturally and their mutual rela-tions and their common relation with man's last end." What an insPiring thought it is, that the very least among us may go directly to tl~e official enunciation of this doetrineby the Supreme Pontiff himself. What an encour-aging thought that we can be certain, on no less an authority than the Vatican Council itself, of attaining with God'sgrace ~o a sure and helpful knowledge,of the mys-terious doctrine of the Mystical Body. Many of us per-haps must accuse oursel~ces of being content to know only the a-b-c's of our holy Faith. One would almost suspect that.Plus had such in mind as he seems to strive to arouse us from our lethargy and get .us to study the Church, the hope of salvation. What an intellectual.and.spiritual°ban, quet a~aits the religious who approaches the study of this doctrine with eager and humble spirit! We leave the reader tO ~enjoy that banquet for him-self. Meanwhile we would exhort him to keep in mihd, as he studies, thaf foryears he himself has bedn a living mem-ber of this mystery, the Church; that all i~s mysteries, its doctrines, sacraments, hnd graces have touched his. life at every point along the way. In other words he has lived this life of mystery for many a year: surely it is high time to meditate it long and well. Exhortations Although we leave most of the work of teaching to the Encyclic.al itself, still we feel obliged to call attention to certain exhortations particularly appropriate to. religious. Outstanding among these, one that the very name ."Mysti-cal .Body" will bring to mind is this: "When, therefore, we call the body of Jesus Christ 'mystical,' we hear a solemn warning in .the very significance of the word. It is a warning. that echoes these words of St. Leo: 'Recognize, O Christian, 32 danuarv, 1944 ENCYCLICAL ON THE MYSTICAL BODY your dignity, and, being made a sharer of the divine nature, go not back to your former worthlessness along the way of unse.emly conduct. Keep. in mind of what head and of .what body you are a member.' " Again there is the paragraph exalting charity for our imitation: "Charity, then, more than any other virtue, binds us closely to Christ. On fire with this flame from .heaven, how many children of the Church have rejoiced to s~ffer insults foi Him and to face and overcome the hardest trials, though it cost their lives and the shedding of their blood. For this reason our Divine Savior earnestly exhorts us in these words: 'Remain in my love.' And as .charity, if it find no outward expression and effectiveness in ,good work, is something jejune and altogether empty, He added at once: 'If you keep .my commandments, you will remain in my love; as I also have kept my Father's com-mandments and remain in His love.' " The exhortation that follows on love of neighbor may be summed up in the. pointed question of the Holy Father: "How can we claim to love the Divine Redeemer if we hate those whom He has redeemed with His precious blood so ¯ that He might make them members of His Mystical Body?" Rejecting the "opinions of those.who assert that little importance should be given, to the frequent con~ession of venial sins," the Pope implies a special exhortaion to reli-gious in these words: "to. hasten daily progress along the path of virtue, we wish the pious practice of frequent Con- , fession to be earnestly advocated. By i.t, genuine self-knowledge is increased; Christian humility grows; bad habits are corrected; spiritual neglect and tepidity are con-quered; the conscience is purified; the will strengthened; a salutary self-control is attained; and grace is increased in virtue of the sacrament itself." Again, the following words, nothing more than a mere PATRICK M. REGAN statement of fact, are nonetheless a powerful exhortation for any religious: "Moreover, the common practice of the saints as well as ecclesiastical documents demonstrate hov~ highly everyone should esteem mental prayer." Puzzled perhaps by the teaching¯ of those who "would spread abroad the idea that prayers offered to God in private should not be considered worth very much," the religious might have wavered in his loyalty to his mental prayer: .What more encouraging ¯than to hear the foregoing words from the Holy Father himself on this subject, so dear to the heart of everyone dedicated to God. in the service of ~e.ligion! ,Fin'all,y, this whole doctrine of the Mystical Body teaches one lesson above all--love, of the Church. Nat-urally then we expect, to hear: "The vastness of Christ's love for the Church is equalled by its constant activity. With the same charity let us show our devoted active love .for Christ's Mystical Body.;' May we as'r~ligious measure ,up to the high standard of dedication attributed to us in .th~se words: "And so we desire that all who claim, the Church as their mother should seriously consider that not ¯ only the sacred' ministers and those who have consecrated themselves to God in religious life, but .the other members as well of the Mystical Body of ~lesus Christ have the obli-gation of working hard and constantly for .the upbuilding ~and increase of this Body." May our deep study and fer-vent meditation of the Encyclical help us to a deeper real-ization of our obligations as religious to the Mystical Body of, ~lesus Christ) 1For the study of the encyclical, we recommend the edition published by the Ameri-ca Press, which contains an Introductory Analysis, Study Outline. Review Questions. and a Selected Bibliography prepared by Father ylo, seph Bluett, 34 L'Allegro Francis 3. McGarrigle, S.3. AMAN'S duty of joy and cheerfulness is the state of mind, emotion, and will, that should result from his awareness of the great purpose and worth of his. existence. Man can and should be constantly cheerful only if he is convinced that "life. is worth living. '° His cheerful-ness must be essentially the "joy of living." 'joy .grows and flourishes only in the cheerful garden of belief in God's infinitely wise and good purpose for man. Consequently, sadness has its habitat in the dark and dank swamp of atheism andvice. It is ~/mephitic weed that will effectually choke out all fragrant plants of happiness and virtue, if it is allowed to grow in the soul. The best way to extirpate it is to get at its roots. ,Joy and suffering are not by any means incompatible. The one who loves is joyful to suffer f6r the beloved. The laborer who suffers in his labor has joy in the thought of a high wage. A~ surely as man has instincts that are opposite to one another, so surely his life must contain suffering: some form of frustration. For the satisfaction of any one of man's tendencies usually involves the frustration of another .tendency; and thus pleasure always casts the shadow of suffering. For instance, the fatiaer of a family may satisfy his parental instin& by bard labor in caring for his family: butby that very fact he frustrates his tendency to ease and amusement. The soul would have no rainbow Had the eyes no tears. --3. V. Cheney, "Tears." 35 FRANCIS J. MCGARRIGLE Reoie~o [or Religious Nor is cheerfulness the aloof, self-centered, touch-me-not withdrawal from sorrow-laden surroundings and' per-sons, in order to indulge in a sort of Nirvana of emotiom ¯ with studied indifference to the woesof others. Cheerful-ness is bes( fostered in sympathy and interest in others' mis.- fortunes. "Blessed are the comforters; for they shall be comforted"; and the comforters' blessedness or joy is not merely eschatological; it is this-worldly joy as well as other-worldly joy. The cheerfulness of the poor who are not envious of their more fortunate neighbor, while., sympa-thetic with their less fortunate one, isa matter of inspiring experience. Frequently both the smile and the sympathy lessen on the face of man and woman as the money increases in their swel.ling purse. ¯ The reality of life is shocking and crudeonly for those who do not know the wondrous meaning of life. The pes- .simists of humanity are not the oneswho have most to suf-fer; they are often persons in relative ease, but mentally :children who do not see the worth of the schooling of life; Especially literary and socialite professionalsufferers believe that self-knowledge and worldly wisdom consist in abnormal talent for discovering reasons for boredom, unhappiness, and criticism. -Tolstoi, a disillusioned man, quarrels bitterly with the whole scheme of the universe, and finds nothing of joy in life.but to dig the ground for" the sake of digging the ground. The reason is that he does no.t know what life is about. Two other Slavs, Poushkin and Lermontoff, sadly~labored over the reason for human, existence and in their poems and other writings found only" pessimistic replies. Poushkin, father of Russian lyric poetry, addresses life thus dolefully: Useless gift, gift of chance. What unfriendly power Has drawn me from the darkness? . . . There is no goal for me . . . ~6 Saturnine Byron, in "Euthanasia," sums hp.in two lines his lugubrious views of tlde worth Of living: 'And know! whatever thou hast been; 'Tis something better not to be. Pessimism, chronic discontent and sadness, is essentially the convicti6n that life is not worth living. Many amongst the best known German philosophers are pessimists fol-lowing the conviction of Sophocles, the Greek tragedian: "Not.to have been is past all prizing best'" (OedilOUS" Co-lonnus) . Schopenhauer calls life a sh~m, an annoying and point-less interruption of the steady calm of eternal nothingness: "The knowledge that it. is better not to be, is not only the most important of truths£ but also the oldest of wisdom,.'.~o. (Werke, ed. Deussen, III, .693). For Schilling, life is a farce, an absurd romance; for Feuerbach it is a madhouse and a jail. Eduard von Hart-rn'ann tells us that the genius sees through the" illusion of life. and finds it unendtirable, Whilst the.generality of mankind labor on in wretched contentment, slaves of the error, and delusion that they can be happy. After perceiving the ill,u.- ¯ sions of life, man sees the conclusion to be drawn: Nirvana, painless nothingness (Ausgetoal~tte Werhe, dd. Copeland, !II, 76). Most European pessimism likewise borrows its Views from the Buddhism of India, and like it, more or less logically and veiledly draws the conclusion of the blessed-ness of self-annihilation,, suicide. There have been weird societies for the promotion of suicide, on,e in Paris at the beginning of the nineteenth cen-tury. The members placed their names in an urn; and as their nameswere periodically drawn, they killed them-selves in the presence of the other members as the tetric expression of the worthlessness of living. In Italy, with other so-called thinkers, Leopardi. FRANCIS "J. McGARRIGLE laments that¯ no one can be intelligently happy. Life according tothis moping poet, by its very nature is infe-llcita, unhappiness: "I cannot imagine a use for life; nor any fruit of it" (Canto Nottttrno). In his self-pity he speaks to his heart: Be quiet forever; you ha.ve beaten enough; the earth is not ¯ worthy of your sighs. Life is nothing ~but bitterness and :. ycearzness; there is nothing else in it. The world is nothing ¯ but mire. Be quiet;.be in despair forever. Destiny holds ngthing to us but death. Despise henceforth yourself and nature, and the shan~eful hidden power which decrees the ruin of all and the infinite variety of all. (Poesies et oeuvres morales. French Transl. 1880, p. 49.) D'Alembert, amongst French pessimists, aligns himself With such "strong" men as Leopardi thinks himself to be: "Be great," he says, "and you will be unhappy." ' Disbelief" in the immortality, of man can see only dis-heartening frustration and deadening sorrow as funda-menial and final, involved in the very nature of man and his environment. Life for such disbelievers is inherently and utterly "a business that does not pay expenses," a thing far better if it were not. When the godless or materialis,tic philosopher does pro-pose optimism as a principle of life, hi does so on patently insufficient reason, in mere bravado, whistling in the dark. 'Some others are cynical, such as Oscar Wilde ("The Pic, ~ture.of Dorian Gray") saying that the basis of optimism is Sheet terror in facing life. Wrong in their valuation of living, materialists are n~c.e~sarily wrong as to the basis of optimism and joy, as is Herbert Spencer (The Data oF Etbics III) : There is on~ postulate on which pessimists and optimists agree. Both their arguments ~issume it to be self-evident '~ . that ,life is good or bad, according as it does or does not !. brinl~ a surplus of agreeable feeling. : 38 danuarg, 1944 L'ALLEGRO Optimism that ,is sound and ~pessimism that can give some. account of its source, are founded, not on feeling, but on the primary conviction that life. is, Or is not, worth living that the purpose of life is, or is not, worth the suf-fering it entails. -~. -- Quite a number df self-estemed intelligentsia: and worldly-wise hold that there is so little joy possible .in life that we must prove our right to it at all. "What fright have we to,napplness. , .(Ibsen, Ghosts I.) 3oy, they ~thinki is only for simpletons; Great and experienced minds~ among, whom they class themselves, must appear, bored, cynical, and disgruntled with life and with. everything in it. Sophocles~ however,~ says .of them in his Ant(qone: "The man for whom the joy of lif~ is gone, lives no~more~; he should be counted among the dead.~' ._" Many modern novelists, and~ssayists hav~ frankly abandone~ the possibility of happiness as a goa:l. The be~t they can offer as an ambition is. the empty shadow of piness without its soul-filling substance, the panting.quest for happiness without the possibility oL its acquisition, t.he ¢arrot dangled before the eyes of the silly donkey whom.s.ly -nature thus dupes into dragging with much labor the back~ breaking load of living. _ The deluded donkey, they tell :us, will never reach the luscious-looking carrot; and t,~here .is no welcoming manger awaiting.him at his weary journey's end. At last he will buckle under, ~ollapse and fall, the carrot still unattained. Anyway; they add.as a footnote, the carrot, agreeable as it looks; would prove disagreeable: if reached at last. Together with this defeatist attitude toward lif.e, strangely enough, there is~joined a. feverish longing forjo'~ and an amazingly mad chase after it; and all the while the~e same disillusionists assume a contemptuous superciliousne~} towards cheerfulness. They think itbefitting their elevated ':FRANCIS J. MCGARRIGLE :mentality to pQrtray on their grim countenances the cosmic boredom of living. .~ ~ It can be, too, that there are some lopsidedly pious Souls who.scent an insidious enemy of piety in every ~joy. Gaiety is to them always something .ribald. As Macaulay writes in his History of England (vol. III, c. II): "The ¯ Puritan hated bear-baiting, not because it gave pain to the bear, but.because it gave pleasu[e tO the spectators." On . the other hand, there are still simpler sduls to whom all religion and piety are repulsive because they scent in it the sworn enemy of every joy. However, one would gather from the writings of G. K. Chesterton that it was largely his sense of humor anal joy that established his belief in God and in the Church. The truth is that joy is an essential nutrition of human life, a greater necessi~ty than bread, a power of life, and an immense worth of life. The troUble with the pessimikts, philosophical or social, is that they are the simpletons, who look for hap-~ piness and joy outside their own minds, in riches, pleasure-hunting, social or political notoriety--all and any of which, by themselves, wipe off the human faceits smile of joy. Condition, circumstance, is not the thing; Bliss is the same in.subject or in king. --Pope, Essay on Man. They have not realized that to increase one's toys is not to increase one's joys. They seek joy from all sources but the true one: and finally, with Francis Thompson (in The Hound o[ Heaven), they say by the constant tedium of -their faces and the constant bitterness of their tongues: And now m'y heart is as a broken font, Wherein tear-drippings stagnate, spilt down ever From the dank thoughts that shiver Upon the sightful branches of my mind. ¯40 danuar~l, 1944 L'ALLEGRO All the bright~ lights of care-society, all the tom-tomming of jazz, all the social fir.ew0rks, all the scurrying of business, all the flitting from one place to another, .are mainly din and distraction for the stunning of joyless minds. So-called-modern art and so-called modern music-are the most joyless ever. excogitated,, because they 'iecede farthest from thought of God and His providence .for mani. More atheist than the Roman and Greek paganism, they see man and his life only with the unsmiling eyes of the animal and interpret him only in the fate and destiny of an animal. Modern art and music, are the saddest ot~ all art and music ,because they are the "most inhuman of all. They cannot smile; and the definition of man-is anirna( risible: '."the' animal that smiles." To study an exp0si; tion of modern art or tO listen tO moderri mi~sic is to dreriCh one's spirit with cold watermmuch ot~ it- dirty. ' -The joy of the theist is the only possible joy, for he alone knows wl-iere human lithe is going and has the assur~ ance that, it~ he So will it, nothing can hinder him.fr0ni reachinghis exCeedingly desirable destination. A ChriS-tian optimist sees an opportunity in every calmity; a pagan pessimist sees a calamity in every opportunity:. Successl is getting what you.want; happiness is wanting wl'iat you get. The reason is that happinessdepends on one's own outlook and dispositions. No one can make us happy or' unhappy;we do it ourselves, and we alone can do As Publius Syrus tells us in his Sententiae, "No man is happy Unless he believes he is." Enviroriment gives us the opportunity for happiness or unhappiness; but our own attitude of mind to our environ; merit constitutes our happiness or unhappiness. Humor and cheerfulness anddeep joy are by no means correlatives of comfort, riches, ease, learning or notoriety. FRANCIS J. MCGARRIGLE " Review for Religious ¯ Because nobility is not idependent on exterior things, bkcause it is an attitude of mind and will, nobility nor-mally has joy and cheerfulness as its distinguishing trait. Small souls are sad souls;.great souls are glad souls. There is no question but that one must be noble in character to be cheerful constantly; for only "out of the strong shall come the sweet." Nobility causes cheerfulness; but there is also the mutual causality of constant cheerfulness in generating and increasing real nobility, with its necessary discipline of mind. Great minds alone have lea~rned, great heart.s alone have lived, the truth that duty is the only joy and joy is a fundamental duty. Joy and cheerfulness promote social intercourse and lubricate all contacts of" family, business, and general society. Alone one can sorrow; but none can be joyful alone. The cheerful man is sought as the best promoter, seller, and leader of men. All naturally admire the man who does not show the weakness and self-centeredness of sadness. In fact, no one is interested in sad accounts of our misfortunes, but all are attracted by our joy of living, as insects are attracted by light. Hence the jingle runs: Be always as merry as ever you can, For no one delights in a sorrowful man. The cheerful gospel of joy is brought to us by Christ, .who presents Himself as the Divine Model of correct human pS~rchology. To perfect human nature He teaches that man, His brother and sister, children of God the Father, should be joyous in living. "These things I have spoken tO you that my joy may be in ~ou, and that your joy may be fu.lfilled" (John 15:11 ) "and your joy no one shall take from you" (John 16:22).1 Christianity is essentially the religion of cheerfulness. 1The New Testament texts used in this article are taken from the Westminster Version.--ED. danuar~lo 1944 L'ALLEGRO Christ's messianic coming is foretold, as the coming of joy to the human race. "Many shall rejoice in his coming" (Luke 1 : 14). He is announced on the winter hills of Beth-lehem as the arrival of joy: "Behold, I bring you glad tidings of a great joy that shall l~e to all the people" (Luke 2: 10). In His divine masterpiece of psychology, the Ser~ mon on the Mount, He explains the reasons for the peace~ ful joy of living: "Rejoice and exult, for your reward is great in .the heavens" (Matthew 5" 12). Naturally Paul of Tarsus .emphasizes 'this dominant note of joy sounded by His.Master, "joy of faith" (Philippians 1:15). Hi~ greeting and wish for his Christian flock is "pdace and joy in the Holy Spirit" (Romans 14:17); may "the God of h.ope fill you with all joy" (Roman.s 15: 13) ; even though they have much to suffer: "rejoicing in hope, bearing tribu.- lation in patience." His ~o-apostle and Primate, St. Peter, teaches the same: "Inasmuch .as ye hax~e fellowships ih the sufferings of Christ, rejoice" (I Peter 4: 13). "~ The Church of Christ inculcates through its liturgy th~ joy of living. Its "Alleluia," the exclamation of joy, rings throughout its worship of the Mass and Office. Even in the season of sorrow, the exhortation .to r~joice, "Lae-tare!," begins the Massof the Fourth Sunday of Lent. Its official prayers are those of cheerfulness: the BenediCtus) Magniiicat, and Te Deum; and prayers of rejoic!ng are heard even in its funerals. The Church celebrates the death of her most notable children as their joyful birthday. "Merry Christmas" is essentially a Christian greeting; and Christmas, or any other day, can be merry, only when it is what it says "Christ's Mass," rejoicing over the life of Christ begun in Bethlehem, continued in the Bethfehem of every heart, and to be consummated in Christ's eternal happiness. The "Prince of Peace" means the "Prince of cheerfulness." 43 FRANCIS J. MCGARKIGLE The conflict of selfishness is practically all that is wrong with the world and human life, whether socially, politi-cally, commercially, nationally, or religiously; and selfish-ness is manifested invariably by lack of joy and cheerful-ness. . . Characteristic, tber, efore,.of.those who are most Chris-tian, the saints, is constant cheerfulness; so much s-o that xhe French express it thus: "Un saint triste est .un triste . saint" (a sad saint is a sad [specimen of] saint.) The real ",Christian lives up fully t_o the tranquilizing "principle: '~God is, and all is well" .(Whittier, "My Birthday"). Father Faber observes that "Perhaps nature does not contribute a gr.eatei, help to grace than. gaiety~' In this he but paraphrases the early Christian document, "Pastor,", written before the death of St. John the Apostle, namely, thai sadness leads to sin and joy to good. The most joyful of persons are, on an average, the me.mbers of religious orders; and they have the youngest of hearts, ahhougb they have renounced .the pursuit of revel, wilfulness, honor, and possessions, in which the imbecile world thinks to find joy.~ They honor God, theoGod of their hearts, in a very special way by the alacrity and cheer- .fulness of their service. Hence, too, their magnetic power , in drawing others to the service of God, whose burden of ~"~"~"l[fe they prove by their cheerfulness to be' sweet and light. Their joy is one explanation of their perseverance; for What we do with joy, we do to the end. ¯ Wise St. Teresa of Avila instructs her Sisters: Try, my Sisters, to be affable wherever you can with-out giving displeasure to God. Behave so that all with whom you converse will be pleased with your manner and company, and may never be rendered afraidof virtue. The more holy a r~ligious is, the more simple and gracious she should be in conversation. Never must you separate.your-self from your Sisters, however much difficulty you may L'ALLEGRO~ feel with them, and however little their ¢on~rersat~o~_ may please you. We must make every, effort to be affable and ¯ to please those with whom we deal, and especially our Sisters. : The joyous mood of St. Francis of Assisi, so popularL with Catholic and non-Catholic alike., arose from his intense spirituality; and this reassuring ~haract~ri.stic" undoubtedly was most potent in the engaging attraction., which he exercised over others in leading them to enthusi~. astic Christian life. Thomas of Celano tells us of St, Fran~: cis: "The saint Constantly, endeavored to persevere; in gladness of heart . With utmost, solicitude he avoided, the great evil of ill-humor." . . Ready and steady the Christian gazes into. the hollo~. eyes of Death. Despite his instinctive revulsion fiom thi~: death of the body, the Christian's joy is strengthend by: th_.e. thought of death, not the end for him, but the beginning of life; and with thisknowledge, his joy arises from,the correct evaluation of the things of time. He does not. live. in tile uneasy dismay of. wa!kirig over life's treacherous glacier, in the dark, without a guide, at the risk of being. engulfed at every sFep. He does not undergo the bitter dis~. appointment of placi.ng all his expectan.cy of happiness-in,. creature goods, which.were not made. to last or to sail.sly; for that which makes these spectral goods is, as in the case of bubbles, that which explodes them. The Christian has shorn grisled death of its fearful,¯ hess; and eq.ually sufferjng's barb has been cleansed of its venomous poison of hopelessness, the sensethat suffering.i.s of no avail, dead loss, The Christian grasps the nettle of suffering and ddath with firm hope and its sting is gone, Chamisso writes of a peasant woman, singing:at the door of her whitewashed cottage, while .with her own hands she stitched her shroud, so that when she should die, it would be ready: 45 I~RANCIS J. MCGARRIGLE " I wouldI were as wise as she Life's cup to. empty never sighing " .And still with joy like hers to see The shroud made ready for my dying. :. ~,Joy is.indispensable to physical as well as to spiritual i~fticiency. Sadness deadens; joy quickens. "Cheerfulness keeps up a kind of daylight in the mind, and fills it with a Steady and. perpetual serenity" (Addison, The Spectator, May 17, 1712). What sunlight is tO the metabolism, of ~the. plants, joy is tO spiritual metabolism . and general health. It has a most profound effect on the ease of recov- :ery from illness and.even on the amount of inconvenience and suffering felt in sickness. Physicians know this fact weii: and an important factor of the "bedside manner" is _ the development.of a cheerful outlook in the patient. Nerve spedalis.ts make gr~at account of it in their treatments. Ancient Ecclesiasticus also knew it several millenia ago: "The joyfulness of the heart is the life of man., and the joy of a man is length of life" (30:23). It is a commonplace amongst doctors that the joyful patient, other things being equal, is the one who has the most favorable prognosis, especially in somediseases, such as tuberculosis. An English physician in his book on "The Prolongation of Life," observes that joy and hope, ¯ "-by quickening respiration, increase the flow of blood to the .brain and the supply of nourishment to the nerve cells. Psychic depression retards respiration and heart action, he says, and lessens the blood-flow to the brain, causing first ¯ .functional and then organic derangement. 3by is a sort of gymnastics of the soul whose health is always shared with the body. "The fear of the Lord shall delight the heart and shall give joy and gladness and length of days" !(Ecclesiasticus 1 : 12). The great philosopher, St. Thomas Aquinas, tells us January, 1944 L'ALLEGRO in this regard: Sadness does more harm to the bddy than the other passions ~ of the soul, because it interferes with'the.vital action of the heart. Sadness at times causes even the loss of reason, as may he seen in cases where it-has led-tO deep . o melancbqly and madness. (Summa Theolo~ica, 2a, 2ae, 28, '.'On.Joy.") And inspired writers express the same concretely and pungently: . ~ Sorrowful heart drieth up the" bones" (Proverbs 17, 21). "For sadness hath killed many and there.is no profit in it . Of sadness cometh death; and it overwhelmeth" " the strength; and sadness' of the'heart boweth do~rn the neck" (Ecclesiasticus 30; 25; 38; 19). The observance of the laws of Christianity is i.n gen~ eral the m~st conducive factor to healthy living. Especially is it t1~e best preventive and curative treatment for mental health. Chief amongst the laws of Christ in this, and'in every regard, are acquiescence to God's Will and interest in the happiness and welfare of others. An old English proverb runs: "A man Of gladness cometh not tomadness,'.' OUR. CONTRIBUTORS G. AUGUSTINE ELLARD is a member of our editorial board and Professor of Ascetical and Mystical Theology at St. Mary's College, St. Marys, Kansas. ,IAMEg A. KLEIST is the editor of The Classical Btdletin and Professor of Classical Lan, guages at St. Louis University. FRANCIS L. FILAS is a student of Theology ~t West Baden College, West Baden Springs, Indiana, and. has written a book on tile history of the-devotion to SL ,Joseph. PATRICK M. REGAN is Professor of Apolo2 getics at St. Mary's College; St. Marys, Kansas. FRANCIS 2. MCGARRIGLE i's Graduate Dean at Seattle College, Seattle, Washington. R.OBERT B. EITEN. le.ctu~e.s in,Mathematics at the University of Detroit, and has given much special study to questions of Ascetical and Mystical Theology. 47 Genuine h yst:icism What Should We Think Robert B. Eiten, S.J. SO MUCH is written, t.oday on mysticism that it is scarcely possible for anyone interested in the spiritual life to avoid taking a stand on the subject. The stand whicb"all should begin.with ought tO be based on the common teaching df mystical theologians. Of ~ourse in mystical theology as in nearly all other sciences, we may reasonably expect to find some problems which have .not been settled to the satisfaction of all authorities. There are differences of opinion on some questions. Nevertheless there is agreement on nearly, all fundamental questions, at least in so far as they would concern either our spiritual life or spiritual direction. Let us now consider what the proper attitude, of a reli- ¯ -gious.should be toward mysticism. This proper and safe attitude, as .we said before, can be derived from mystical theologians in those points where there is agreement among them. What, then; is the common teaching of mystical " theologians in g~neral? First of all, we surely would like to know the connec= tion between mystical graces and high sanctity.' Although mystical theologians admit that mystical graces are a great aid to sanctity, still they hold that these graces do not con-stitute sanctity, be it heroic or ordinary. Sanctity is meas- 'ured by the amount of sanctifyinggrace onehas. Its further 9rowtl~ too is determined by.the perfection of the life that one leads. Ultimately,then~ mystical graces help our sanc-tity in so far as they help these bther elements. For a high degree of sanctity and perfection, mysticM 48 GI~NUINE MYSTICISM theologians agree that special graces are not only helpful but necessary. These graces must be more abundant and more stimulating than those which are required to lead an ordinary life of sanctity. Likewise they would require a greater cooperation and docility on the part of the soul receiving them. These graces thus can dominate completely the actions of the soul. This constant fidelity to grace or this proficient life of grace, mystical theologians would admit, will bring an ever greater union of mind and Will with God. Finally, over, a period of time such constant fidelity to grace will bring about a habitual union with God. ~rith a habitual union "present, supernatural truths and, in general, the mysteries-of faith, are clearly perce.ived. .- But what is this habitual union with God if not an intense prayer-life or life of r~collection? Thus all'along r~orr~ally there has been.progress ir~ prayer. Most likely in the beginning the soul passed from meditation [o affective prayer where affections are usually many and varied, and reflections few and short. After using this latter type of prayer for a while the soul gradually passed into simpff[ied affectit2e prayer or the prayerof simplicity. In this prayer the soul immediately and, as it were, intuitively grasping a supernatural truth or mystery, experienced a repose and relish in resting therein without much change or variety of. affections over some considerable period of time. Within," thislatter degree of prayer there was much opportunity for -the soul to make progress up to the very borderline of infus-ed contemplation. And if some mystical theologians place the prayer of simplicity beyond ordinary prayer and within the realm of infused prayer, at least they will agree that there has l~een a progressive prayer-life in such a soul. Mysti~a~i'' theologians do not conceive of the passing from acquired prayer into infused or mystical prayer as a necessarily sud-. 49 ROBERT B. EITEN Reoiew ~,or Religious den and great hiatus.or jump; .rather they admit some con- . tinuity between these states of prayer. " The importance, then, of a progressive prayer-life-- a life of intimacy with God--should be at once rather evi-dent. Any carelessness here normally precludes one frorn the hope of enjoying mystical graces. We said before that special graces are needed to reach high sanctity. We have also pointed out the importance .of ¯ a recollected life. Now, infused contemplation happens to fi~ in very well in this list of special graces. It is one of the most select graces. And it is certainly a big factor in leading a deeply recollected life. It is not st,range, therefore, that mys-tical theologians would further admit that mystical grace~ or infused contemplation are in themselves most desirable be, cause they can be a great .factor in tea, ching high sanctity. True, there may be-some difference of opinion among mys-tical theologians on the opportuneness of exciting such a desire in allsouls on account of certain disadvantages it ~ay ¯ bring about in some souls or in unusual circumstances. The desire can be abused. But, just as with any other means of sanctification, mystical graces can be desired and prayed for under certain conditions.1 How strange and unfortunate. then, it is to find that there are still those who on princ.iple not only fear mystical prayer, but discourage it! Perhaps . they do not realize that they are trying tO make void a great grace and an important factor in the matter of spiritual progress. Perhaps they act this way because they think of mystical contemplation only in terms of visions, revela-tions, internal locutions, ecstasies, levitations, stigmatiza, tion, and so forth. But no mystical-theologian holds lThe eminent and prudent author, Tanquerey, has the following excellent remarks on the desire for mystical prayer: "It is permissible to desire infused contemplation. since it is an excellent means of perfection, but it must be done httmblyoand condi-tionally with a hol~ abandonment to the will of .God." (The Spiritual Life. p. 665.) 50 ~lanuary, 1944 GENUINE MYSTICISM "today that these pertain to the essence of mystical,praye~. They .are merely the accidental phenomena sometimes con-nected with mystical prayeL Mystical prayer can. exist apart from them. Even those who truly desire the grace of infused prayer should not ask for, but should ratherlshuni these extraordinary external experiences. All or nearly all authorities admit that God grants the gift of infused prayer when and in the way He pleases, and even to beginners, though this latter is rare. Usually. infhsed contemplative prayer is granted primarily for. one's increase in personal holiness, after years.of earnest .striving for sanctity,-and secondarily that others may be prevailed upon to lov~ God more intensely. Authorities further agree that temperament, proper direction, envirqn-ment, vocation, and so forth, are noteworthy factors in disposing oneself to receive this gift. Although infused contemplation¯ is a precious gift,yet one w.hb desires it for its.sweets is apt to be disappointed; for usually there is much suffering connected with .it and the suffering may even outweigh the sweets. It is generally admitted that there is no high sanctity withouk a rigorou~s purification of the soul. In this regard God ordinarily intervenes personally by means of interior and exterior trials, since personal efforts, even the most generous, are hardly enough. These divine purifications are similar to the nights described by St. John of the Cross. Mystical writers also agree 6n the great means.leading to the gift of mystical graces. They are usually classed as follows: (1) an intense prayer-life, or recollection; (2) uncompromising self-abnegation, or self-renuncia-tion; (3) continual mortification of self, or the apostolate of the cr6ss.2 Other means, such as the practice of charity, '2These means seem rather obvious. Contemplation is one of the higher types of psychological union with God. But all progressive union with God consists in ROBERT B. EITEN deta~hment, and so forth, are sometimes listed, but these can readily be reduced oto-the former.° Since, then,there is in general .an agreement among mystical theologians on wl~atare the best means to be used to dispose ourselves for infused contemplation, there oug.bt not be on our part too much - concern whether there is a general or only a restricted call tb infused contemplation-- a matter on which mysticaltheologians do not. agree. Let . :us-live our lives in accordance with. these means and leave it to God to grant us this gift if He so chooses. Mystical prayer, indeed, is. a great gift, a great means of ¯ sanctification, and one worth asking for and working for by our lives of personal holiness. It is a gift that makes us in some way consdous of the divine and brings us into contact with the divine. It is in some way; at least in its ¯ higher stages, a prelude to heaven. It is, therefore, most desirable in itself, and we act wisely in dlsposing oursel.ves .and others for it by ,lives of recollection, self-effacement, and suffering. Today, the feast of the great mystic doctor, St. John of the, Cross, as I write ihese lines, I am reminded, of an inci-dent in the life of this great saint. Once when asked by Christ what reward he would seek for his many labors, St. John replied: "Lord, to suffer and be despised for you." ~"~This is. the disposition to be cultivated by those desiri'ng infused contemplation. Above all else it should be our aim to live holy, Self-effaciiag lives, realizing that if we do this ¯ God. will. take care Sf all the rest with His sweet Providence --and this includes the bestowal or refusal of infused con-templation. (1) becoming detached from all,creatures, and (2) becoming as attached as pos-sible to God. Self-abnegation and continual mortification accomplish the first ele: merit, detachment from creatures; while a life of fervent recollection takes care of the'. second element, attachment to God. 52 ommunica ions Reverend Fathers:. I am followin~ the vocation discussion with interest. Here is a suggestion based on experience. Do religious who are unfaithful in seemingly small points of rule realize how often they are to blame for the failure of girls to follow a .vocation? This is particularly true in boarding schools aad acade-~ mies. Postulants disclose how they were shocked when, as students, they were asked to mail letters, etc., for religious who.wished to avoi'd censorship by the superiol. Others tell how the worldliness of some religious, their want of reserve, and the ease with which they excuse themselves from assisting at Mass on week days during summer vaca-tion have done much to shatter their ideals and made them Wonder if ~ ¯ they should rehily embrace the religious'life. The lack of vocations . c~iTf~ten' b~ ~raced to religious themselves. Mistress of Postulants Reverend Fathers: My interest in the matter of vocations lies in the problem of per-sever~ ince rather than in the initial fostering of vbcatlons; and my suggestions are, I suppose, more applicable to religlous.men than to. religious women. I would ~uggest a better psychological handling .of young reli-gious iri regard to these two problems: restlessness and chastity/ Restlessness, ~lways largeamong the problems of active young ¯ . Americans, is a double-barrelled source of trouble during the time of war. The young religious see their brothers and sisters winning medals, piloting bombers, visiting distant places, while ~hey are told to thank God that they can continue their training-in quiet. It's not that easy. I would suggest: (a) a sane article on this matter, explaining in what this restlessness is common to all young people and .not someth_ing peculiar to the religious state; and (b) some practical work, requiring physical energy if possible, to aid in the war effort-- for example, volunteer farm labor. Secondly, there is the matter of chastity. Here, as in the foster- 53 COMMLrNICATION~ ing of vocations, the true dignity of the ~arried state should be incul-cated. Some novitiate superiors create the impression that the religious.life is the only life for a true friend of Christ; with the result that the reaction is sometimes overwhelming in young religious when, later on, they acquire a more balanced Unpsychological passages on this matter should be omitted from old-time spiritual writers in required reading for religious. Prac-~ tical spiritual reading on the subject, attuned to the findings of mod-ern .psychology should be made available for religious of various ages. A Priest Reverend Fathers: Perhaps you and the readers of REVIEW FOR RELIGIOUS recall the controversy that waged some time ago in the "Communications" of America, concerning the influence of the Sisters' habit on vocations. One letter asserted rather strongly that the habit is a deterrent to many American girls who might otherwise embrace the religious life. The reply was equally emphatic that if girls would be deterred by such a trifle, then it was good riddance to them. I suppose most people took this controversy as a good joke; but I was seriously interested in it, and I know a number of other priest's who were also-interested~ True, we did not favor discussing the sub-ject in a magazine for. the general public, but we did wish to know the honest opinions of Sisters and of modern girls. There may be no truth in the assertion that likely candidates are deterred by the bulki-ness of the habit. ¯ If it is not true, then it is well for us to know that. But if it should, prove to be true then we are confronted with a fur-ther problem. Can we solve the problem by simply shrugging our shoulders and saying: ."Good riddance to such candidates"; or should we conclude that there may be need today of some modifications in traditional habits or of new institutes with more simplified habits. Is it not true that many of the traditional habits are merely modifica-tions of a style of dress worn by women at the time of the found-resses? Certainly they differ radically from the clothing worn by the modern American girl. A P~iest 54 Teresa Avila' G. Augustine Ellard, S.J~ ~N ALL the long and varied history of the Church there do~s not seem to be a feminine leader who can ' outshine Teresa of Avila. Nor in the whole galaxy of Catholic saints does there appear to be one, whether man or woman, in whom the divine and human were united in a more lovely and attractive fashion. Some of those saints had a more eventful external life, and perhaps some of them had a nobler interior life and were holier inGod's sight, but there are few among them whose life, taken in both its interior and.exterior phases, was, as far as we know, conspicupusly, and demonstrably, so rich and intense. As a little child Teresa ran away from home inorder to become a martyr among the Moors. A second time she ran away from home to enter the convent. Soon her health was wrecked and she had to leave for.a time, during which she converted an unworthy priest. She became worse, seemed for a while to have died, survived a funeral service, and narrowly escaped being buried alive:, as if that was not enough, while she-was waiting to be buried, a candle set her bed afire. It pertains to her active life that during the first twenty years or so in the convent she excelled rather at entertaining in the parlor .than at conversing ~rith Almighty God. During her later years she Was busy in the extreme and was constantly battling wi~h difficulties and obstacles of every sort. She led in the reform of her order--a task far more arduous than that of founding a new order. In fifteen yea/s she established seventeen convents and several monasteries. A foun-dation usually cost her so much trouble, opposition from various sources, high and low, and 'bitter suffering, that once when she was asked how one could become a saint, she replied, "We are about to make another foundation: just watch and see!" Shd stiffered from the terrible Spanish Inquisition, and was persecuted by a visitor of her own order. She was revered as a saint, but also referred to by a Car-melite provincial as "an excommunicated apostate." She was quite. expert in dealing with men of every rank, f/om the aristocratic zSaint Teresa of Avila, a Biography. By William Thomas Walsh. Pp. xiv q- 592. Bruce Publishing Company, Milwaukee. $5.00. -5-5 G. AUGUSTINE EI~LARD .Philip II down to foul-mouthed muleteers. She could accor~modate herself in the palaces of princesses and duchesses, and also in cheap inns with coarse men.whom she called "infernal people." It is not surprizing thatl she knew well how to manage women. Physical vio-. lence was almost needed to install her as prioress at the Incarnation in, Avila--city .officers were .present, fearing a riot but before long .she. bad that. house of 130 nuns reformed, liking the reform, and .loving .the reformer. Teresa was also an authoress, and.one of remarkable m~rit: her .works in the critical Spanish edition fill nine large volumes; and two of her mystical treatises stand foremost among the. greatest mystical classics., . In general, few women of any walk in life have left a better record for efficiency. The interior life of St. Teresa was still more intense and exciting. She knew the misery of having fallen from a higher to a lowei con-dition of soul, In a celebrated vision she descended to the depths of hell, and during the last ten years of her life she lived amidst the sub-limities and grandeurs of the highest pinnacles of mysticism. She felt the indescribable joys and pains of a heart literally laid open' by a ~raph's dart. She was familiar with ecstasies in which "one learned mysteries." In one momentary flash she understood, as she said, "more truths about the highest things of God than jf great theo-~ ;lc~gian.s had taught her for. a thousrind years." It was no strange experience for her to enjoy a certain vision of the Blessed T~inity. HerIove of th~ Cross was so great that she could take the attitude, "the more we suffer, the bett~r it will be." For many years she Observed the seraphic vow, that is,-always to do the more perfect ~"thin~. Her love and longing for the Divine Spouse was so great tlsat it broke out into expression in a famous poem "I die because I do not die." Her prayer-life too was fertile and efficient: "this is the end of prayer: to give birth to works, always works!" A major problem of the twentieth-century religious is how to effect the right combination between the contemplative and the active elements in his life. Walsh's new and outstanding biography of the great "'Doctora'" of Avila is recommended as an aid toward solving it. 56 eviews PlUS XII ON WORLD PROBLEMS. By James W. Naughton, S.J. Pp. xxlv -I- 199. The America Press, New York, 1943~ ~ $2.00. World problems today intimately touch the life of every.indi: vidual. Hence the eager welcome to a volume that gives us the. jhdg-ment of our Holy Father on these problems, along with hi~ solu-tions. Encyclicals, radio broadcasts, addresses, Christma~ and Easter messages, sermons, peace plans, .letters to public men, totaling twenty-six in all, carried the words of Pius to the world. For most of.us this formidable array of documents is an insuperable obstacle to acquiring .knowledge of the papal teachings. .However, Father Naugh~on has made them conveniently available to all within the narrow ~ompass of this one volume. Through exhaustive study and.careful selection. he has given a compilation that contains all the .pronouncements substantially. The resul~ is a reference book that is.a real treasq~e. A glance at the table of contents .at the beginfiing .shows 'the. wide variety of.general topics treated. Another glance at the seventeen pages of index at the end makes one realize that here is a ready refer-ence to every subject treated in papal pronouncements, no matter how cursorily. ¯ ': Religious in particular, as leaders of thought, will find the book most useful. With its help they will be enabled to direct others in the modern.crucial probl~ems, whether in sermon or lecture, whether in class or study club, whether in informal talk or in. private conversa-tion. They will also be equipped to maintain their position as Cath-olics who are better informed on the struggle of Christ's Kingdom in the world today. But this is not only a reference.book. Indeed if one expects a dry-as-dust collection of ponderous papal pronouncements .0n.:ipter-national problems the ordinary mind cannot grasp, he is'doomed to a pleasant disappointment. It is not merely a compilation,.it is a work of planned order, that rivals many.in its absorbing interest. The passages directly quoted from the Holy Father 'are joined by para-phrases of his words in these same or related contexts. These para-phrases not only make for Unity and readability, but also throw ifu.r-ther light on the Pope's mind. Best of all they save tiresome repe- 57 BOOK REVIEWS .Review for Religious tition of the same idea which has been expressed several times in vari-ous utterances. The author exercised especially good taste in furnishing us many gems of thought in the exact words of the Pontiff. In these, religious will find an abundance of inspiring matter for meditation. Thus the section, "Trust in G6d" (p. 26 ft.), offers material for sublime mental prayer that may well occupy the soul for weeks, even months. From this moving passage on Trust, we select just one sentence as a sample: "However cruel may seem the hand of.the Divine Surgeon when He cuts with the lancet, into the live flesh, it is always active 'love that guides and drives it in, and only the good of men and Peoples makes Him interfere to cause such sorrow." The following section, "Meaning of Suffering," will also spontaneously lift heart and n~ind to God, saving us the customary agony of trying to stir our own train of thought in the early morning. The solemn conse-cration of the whole world to Mary Immaculate (p. 33) is another example, to which may be added: "A Prayer for Consolation" (p. 35), "Readiness for Suffering" (p. 140), "Eucharistic Union with Christ" (p. 141). These are but a few choice selections taken at random; there are many others .throughout the book, which the reader will appreciate the more for having discovered them for him-self. Finally; the religious who uses this book for meditation or 'mas-ters it for ready reference will realize in his life the following from the "encyclical Supreme Pontificate: "The Christian, if he does honor to the name he bears, is always an. apostle; it is not. permitted, to the soldier of Christ that he quit the battlefield, because only death puts an ,end to his military service."--P. REGAIq, S.J. A BOOK OF UNLIKELY SAINTS. By Margaret T. Monro. Pp. 220. Longmans, Green and Company, New York, 1943. $2.50. "No saints are really likely. But some are unlikelier than others." With these words, Margaret Monro shows us her vivid sketches of five saints. These Unlikely Saints are pictured in their relation to their fellow men. It is the author's idea that "a great public wrong lies in the background of several Unlikely Saints; their function is to restore the lost moral equilibrium for the sake of the whole commun-ity. When sin has abounded, it is only fitting that grace should more abound." St. Aloysias becomes "Machiavelli's Prince gone good." St. Rose 58. ~anuary, 1944 BOOK REVIEWS of Lima, "granddaughter of Conquistadores," washes away in her penance the cruel stains of injustice committed against (he native Indians. St. Benedict Joseph Labre, "the great unwashed," revolts "against the cult of Hygeia--'.'not, of course, that there is anything holy about the louse. But there can be something very unholy about men's attitude to the lou~y." St: Gemma Galgani, "a sign' to be spoken agaifist," is pictured as a victim offered in reparation for the comfortable mediocrity of her surroundings. It is difficult to hang the portrait of St. Th~r~se of Lisieux in the artist's G~llery of Unlikely Saints. Even .the author felt that Thir~se is there "really as a sort of appendix, not as part of the book." There is danger, in writing this sort of "life," of over-painting the background and distracting the reader's eye from the central figure of the Saint. That is es.pecially true where one is not dealing with full-length biography: The-second sketch, for instance, leaves one with the rather unsatisfactory, notion of having read a treatise on expiation illustrated by incidents taken from the life of St. Rose of Lima. The Note on Sources, in which the author ventures ~nto the field of hagiology, will seem unnecessary to the plain reader, and to the critical one unsatisfactory to a degree. The book will have a special appeal for religious women. Already ¯ in the p.reface the author copes with the problem of frustration-- a.social ill intensified by the unnatural conditions of war. Itis this feminine interest, too, th;~t makes her discover the "minx-like" quality of St. Rose of Lima's sanctity: that makes her speak under-standingly of Donna Marta, St. Aloysius' mother. Nor will the feminine interest annoy the male reader. Hewill perhaps see, in Margaret Monro's choice of two Unlike!y men Saints to three Unlikely women Saints, a sort of hint at the proportiohate unlikelihood of sanctity among men as compared with that .among women[--C. T. HUNTER, S.J. AN AMERICAN TERESA. By Margaret M. Conklln. Pp. ix + /;7. The Eastern Observer, MunhaJl, Pennsylvania, 1942. $.25 (paper). Her name, her hidden life of love and zeal, her early death are among the many similarities to the Little Flower that have caused Teresa Demjanovich (1901-1927) to be called "An American Teresa." Baptized and confirmed in the Ruthenian Greek Catholic Rite, 59 BOOK REVIEWS Review for Religious .-she rdceived from her parents an excellent religious education. At school in Bayonne, N. 3., she wrote prize winning .poems and essays. She was remarkable for.her attend~nce~at Mass; her exact obedience and hidden s~crifices. Teresa matriculated at the College of St. Elizabeth. Although she mixed in the full student life, her deepening spirituality cofild not escape notice. It was during her sophomore year, as we read, that she was fhvored with a vision of our Blessed Mother. Soon after graduating with highest honors, Teresa joined the Sisters of Charity of St. Elizabeth, at Convent Station, N.J. Her favorite brother was already a priest. From the very start of her novitiate she was noted for fidelity to [u!e and. charity to others. But before the full two years were com-pleted, her pure soul Went home to Christ. Because of her spiritual acumen and literary ability the spir-itual, director had commanded the young novice to write a series of conferences, which he then gave week by week to the community. Published post~umuously under the title Greater Perfection, this work was selected by the Catholic.Press Association as the best.spir-itt~ al book of the year 1928. Widely acclaimed from the start, the book has since been translated into Dutch,. French, German, and. 'Arabic. Through Greater Perfection Sister Miriam Teresa's prayer is :being fulfilled: "Oh, if I could only shake some life into souls! "If I could be heard all o,ber the earth . my whole soul would spend i~self in giving testimony to ~he Word that dwells within it." Written by an intimate friend and college classmate, An Arneri- .~can Teresa will serve to make more widely known an inspiring model for religious and laity. One would wish to find in it more quotations from Teresa herself, more about her transfer to the Roman Rite, more of the "secrets" revealed in personal letters. --J, V. SOMhERS, S.J. THE BEST WINE. By the Reverend Paul'Bussard. Pp. 64. Catechetical Guild, St. Paul, 1943. $.50; six copies, $2.40. In the words of Father Bussard, "The reason why a thing is done is as complicated as an ~atom and as far reaching as a family tree." This holds for every human choice; but to the highest degree is it true of choosing a religious vocation. Hence, this personal, inspirational, 60 Januarg, 1944 ' BOOK REVIEWS aid poetic presentaton of the motives involved in religious vocation is a very valuable aid in.drawing more laborers into the vineyard of Christ. , In faet,'the little "book's actual appeal and effectiveness in inspiring vocations to the various sisterhoods has been proved since its first publicaton in 1936 under the title, The Living Source. Thdse who knew it under that title and appreciated it will be glad to.find it still ready for the lips that thirst for The Best Wine. Others will surely find it suited to their taste.--R. E. SOUTHARD, S.J. ' MEN OF MARYKNOLL. By the Reverend ~James Keller and Meyer Berger. Pp. 191. Charles Scrlbner's Sons, New York, 194:~. $2.00. MARYKNOLL MISSION LETTERS: Volume I, 1943. Pp. viii -1- 55. Field Afar Press, New York, 1943. $.50. ~ A Ma~yknoll priest and and a feature ~vriter of the Neto.'York Times have collaborated in writing a most engaging narrative of the experiences of Maryl(noll missionaries in th~ Orient and in. South America. The small volume contains more of interest than many books three times its size. Herein are recounted the heroic deeds of young American priests who left home arid country to bring, the goo, d news of Jesus Christ. to unmindful millions. Young men from Manhattan, young men from the farms of the Midwest, . young men from our country's western shores, all fired with a common zeal, tramp across the Chinese terrain carrying the life-giving Body of Christ to starving .souls. Men oF Mar~jknotlshould hold high interest for those who peruse today's war accounts. These soldiers of 'Christ felt the tight-ening bonds of Japanese captivity. Father J6e Sweeney, a Connecti-- cut Yankee, ran a Japanese blockade to get provi.sions to his lepers. Father William Cummings, after valiant service on Bataan, is now a prisoner of the Japanese. There need be no hesitation in placing. these Men of Maryknoll alongside the military men of note when "citations for heroism are pre~ented. The new volume of Mission Letters covers, in time, slightly more than the first half of 1943. The period was one of transition; many of the letters picture, the missions in the Orient struggling for survival in the midst of war; others raise the curtain on Maryknoll activity in South America. Friends of the mission will appreciate these.!etters, and will welcome further news of never-ending spir-itual drama.---3. B. GUERIN, S.J. 61 BOOK REVIEWS ACTION THIS DAY. By Archbishop Francis J. Spellman. Pp. 255. Charles Scribner's Sons, New York, 194:L $2.75. During the d.ays wl~en Rommel was being cornered in Tunisia, Archbishop Spellman, Military Vicar of the U. S. armed forces. traveled 46,000 air miles through countries of Europe,. Asia, Africa, and South America to visit his chaplains on the fighting fronts. The many interesting experiences of the journey are told in this book of letters written by His Excellency to his father from various ports of call. The author tells bf the many hours he spent with Pope Plus XII, of the gracious welcome given him by Winston Churchill, of his visits with Generals Eisenhower and Clarl~, King Farouk of Egypt,. President Inonu of Turkey, General Smuts of South Africa, antl scores of others. In the course of his.trip he could say: "Wherever I roam, I see America and Americans, striving, struggling, suffering and dying, d, estroying lives to save lives, all wth the intent ahd hope of serving our country and saving our civilization." The Archbishop lived for weeks with our chaplains and soldiers at the front, going from bed to bed in military hospitals to talk with the wounded, kneeling in prayer at the graves of our valiant dead, visiting American missionaries who were blazing the trails of peace long before the advent of our armed forces. And he was convinced that "our soldiers are doing more for us than defending our land, offr lives, and our ideals. They are, inspiring us to a renewal of faith in our country." They inspired him to write an American creed that expresses the very soul of America. ¯ This important book sboulld be read by every American because iUis a specialist's diagnosis of our war-stricken world. The Arch-bishop found himself journeying through a civilization starving because it has lost its Christian heritage of faith in God. The crisis of our "one world" is summed up in these words: "Either God will be in the victory and in the minds of the peacemakers, or the peace will be a mockery; the home a shell; and all human beings, material-istic automatons, pawns and targets.'.' Yet optimism prevails in the Archbishop's Catholic patriotism and devotion to victory: "In this America, I believe; for this America, I live; for this America, I and millions of others stand ready to die:" ---G. VAN ACKEREN, S.,J. danuar~, 1944 BOOK REVIEWS LIFE WITH THE HOLY GHOST. By the Reverend Hugh Francis Blunt, LL.D. Pp. xiil -I- 130. The Bruce Publishing Company,~Mil-waukee, 1943. $1.75. This book, in general a very excellent work, treats of the Gifts 0f the Holy Ghost and the part they should have in the sanctification of every Christian. The non-technical, vocabulary, conversational style, and wealth of homely, concrete examples and comparis6ns should make it acceptable to many who would shrink from a more scholarly work, especially to teachers in search of new ways of pre-senting old truths. The very quality which is this book's greatest asset is also its greatest weakness. Departures from the technical language of the-ology and attempts to clothe dogma in the language of every-day life always involve the risk of loose and inaccurate expression and lop-sided presentation. The author does not entirely escape these pit-falls. At times, too, his efforts to be informal lead to awkward sen-tences and obscurity of thought. An example of confused thought and inexact expression is the following: "Thus the Sacred Humanity of Jesus ~ . . was filled with the Divine Life which subsists in God, that Life communicated from all eternity to the Son by the Father, and in time communicated by the Son to the humanity which He united to Himself" (pp. 14-t5). Accepted at their face value, these words seem to ignore the impas-sable gulf between creature and Creator and to attribute the uncre-ated perfection of God to the created humanity of Christ. Equally confused is the following: "And since His humanity is the humanity of God's own Son, God gives it what it has a right to, being God, every possible Divine Perfection .' . . " (p. 15). Jesus Christ, the God-Man, i~ correctly said to have all the divine perfections in as much as He is the Incarnate Word, the Second Person of the Blessed Trinity, and therefore God. But not everything which may be predi-cated of the Incarnate Word may likewise be predicated of Christ's human nature. His humanity is not God bu~ a creature and, in itself, has the essential limitations of creaturehood. A creature .of abso-lutely infinite perfection is a contradiction. A theologian might objdct to calling Adam a "son of God by nature" (p. 8), a term generally restricted to the Second Person of the Holy Trinity. One wonders what the author means by calling the Holy Ghost the "ultimate Cause" of things (p. 16), or, again, 63 BOOK REVIEWS Review [or Religious by speaking of the "legal way" in which we are made the sons of God (pp. 17, 37). The reviewer finds himself in the embarrassing necessity o,f having to point out incidental defects of a book that is otherwise most excel-lent, of. calling attention to shortcomings which the superficial reader might skim over without advertence and which, often enough, have little to do with the general trend of the thought. Yet it is just such blemishes which keep this book from being an entirely satisfactory cgntribution to the popular literature on the Holy Ghost and force one to withhold one's unqualified recommendation. --A. H. BACHHUBER, S.J. SMALL TALKS FOR SMALL PEOPLE. By the Reverend Thomas J. Hosfy, M~A., S.T.B. Pp. 136. The Bruce Publishing Company, Mil-waukee, 1943. $1.7S. This book has already been reviewed by children of twelve nationalities, who live in the stockyard district of Chicago. The forty "small-but-not-little" sermons in this book are made up of material that. Father Hosty found "will work" with his best "pub-lic"~--" small people." " "The story behind this book," writes Father H'osty in his Fore-v~ ord, dates back to a "pet peeve" he had as a youngster at hearing "adult sermons at the children's Mass." He offers this book not-as "the last word in preaching to children," but as a stimulus to fellow priests to write "asermon book for children." The author is a member'of the Chicago Archdiocesan mission band and has had eight years exp.er!ence in giving retreats, days of .~rfic~llection, novenas, and sermons. During this time, not the least among his accomplishments has been to learn the language of chil-dren- while shooting marbles or playing second base. This is the language of Small Talks for Small .People. There is no attempt at literary style. "The language," admits the author, "is a far cry from the style of Lacordaire or Fulton Sheen, and at times verges on downright slang." But it is the lively, catchy, humoroias. familiar, concrete language of children, replete with their ideas and their connotations. Questions to be actually answeredmare introduced as a new. feature in preaching tO children, owing to the author's "conviction that there is no better way of getting and keeping the children's 64 danuary: 1944 BOOK REVIEWS attention during a sermon.;' This is sound child psychology and a real merit of the book. Much of Father Hosty's cbarm'is probably lost because of the inadequacy of the written word to convey the spontaneity of the spoken. " Perhaps the "moral" of the stories or illustrations is not.~always pointed enough. Priests will find these 5-m~nute ~mall Talks very handy, and an incentive as well as a challenge to expand this neglected field . --A. LEVET, S.~I. GOD'S GUESTS OF TOMORROW. 8y